The nevv art of lying couered by Iesuites vnder the vaile of equiuocation, discouered and disproued by Henry Mason.
         Mason, Henry, 1573?-1647.
      
       
         
           1624
        
      
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             The nevv art of lying couered by Iesuites vnder the vaile of equiuocation, discouered and disproued by Henry Mason.
             Mason, Henry, 1573?-1647.
             Goad, Thomas, 1576-1638.
             Featley, Daniel, 1582-1645.
          
           [24], 106, [2] p.
           
             Printed by George Purslowe for Iohn Clarke, and are to be sold at his shop vnder Saint Peters Church in Cornehill,
             London :
             1624.
          
           
             Includes two poems in Latin, one signed by Thomas Goad, the other by Daniel Featley.
             The first leaf and the last leaf are blank.
             Reproduction of the original in Eton College. Library.
          
        
      
    
     
       
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         eng
      
       
         
           Jesuits -- Controversial literature -- Early works to 1800.
           Truthfulness and falsehood -- Early works to 1800.
        
      
    
     
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           THE
           NEW
           ART
           OF
           LYING
           ,
           COVERED
           BY
           IESVITES
           vnder
           the
           Vaile
           of
           EQVIVOCATION
           ,
           DISCOVERED
           AND
           DISPROVED
           BY
           
             Henry
             Mason
          
           .
        
         
           LONDON
           :
           Printed
           by
           
             George
             Purslowe
          
           for
           
             Iohn
             Clarke
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           Shop
           vnder
           Saint
           
             Peters
             Church
          
           in
           Cornehill
           .
           1624.
           
        
      
       
         
         
         
           TO
           THE
           MOST
           REVErend
           Father
           in
           GOD
           ,
           the
           Lord
           Arch-bishop
           of
           Canterburie
           his
           Grace
           ,
           Primate
           of
           all
           ENGLAND
           ,
           and
           Metropolitane
           .
        
         
           
             Most
             Reuerend
             Father
             ,
          
        
         
           THe
           first
           newes
           that
           I
           heard
           of
           the
           
             Equiuocating
             Arte
          
           ,
           
           was
           that
           which
           I
           learned
           out
           of
           your
           Graces
           writings
           .
           And
           well
           might
           this
           be
           to
           mee
           the
           first
           newes
           .
           For
           ,
           if
           I
           mistake
           not
           ,
           you
           were
           the
           first
           Writer
           ,
           that
           published
           those
           trickes
           in
           print
           to
           the
           World
           :
           though
           (
           as
           beginnings
           vse
           to
           be
           )
           that
           discouery
           of
           this
           Art
           was
           but
           briefe
           in
           comparison
           ,
           either
           because
           that
           occasion
           did
           not
           admit
           of
           any
           long
           or
           full
           discourse
           ,
           or
           because
           ,
           but
           little
           of
           this
           mystery
           could
           then
           at
           the
           first
           be
           discouered
           ;
           the
           professors
           of
           that
           Trade
           ,
           as
           your selfe
           also
           signifie
           ,
           labouring
           to
           hide
           their
           secrets
           from
           the
           knowledge
           of
           other
           men
           .
           And
           indeed
           it
           may
           be
           obserued
           ,
           that
           in
           managing
           of
           the
           Papacy
           ,
           they
           haue
           certaine
           mysteries
           of
           State
           ,
           which
           the
           
           more
           they
           vse
           ,
           the
           more
           they
           coceale
           .
           One
           of
           which
           ,
           is
           their
           power
           to
           murder
           Kings
           ,
           and
           blow
           vp
           Parliaments
           ,
           &
           kill
           all
           that
           stand
           in
           their
           way
           ,
           like
           the
           Assassini
           ,
           who
           held
           it
           a
           point
           of
           great
           merit
           to
           murder
           all
           that
           were
           their
           aduersaries
           in
           Religion
           :
           but
           yet
           they
           are
           not
           willing
           that
           the
           world
           should
           know
           that
           this
           is
           any
           part
           of
           their
           Creede
           .
           Another
           such
           policy
           may
           be
           that
           of
           their
           
             Indices
             Expurgatorij
          
           ,
           by
           which
           they
           haue
           circucised
           the
           lips
           of
           such
           Writers
           ,
           as
           spoke
           any
           word
           against
           the
           Roman
           Church
           :
           but
           this
           they
           kept
           as
           a
           great
           mystery
           among
           some
           few
           of
           themselues
           ,
           till
           misfortune
           brought
           it
           to
           light
           ,
           full
           sore
           against
           their
           wils
           .
           And
           for
           a
           third
           such-like
           policy
           ,
           I
           may
           reckon
           also
           this
           Art
           of
           Equitiocation
           ,
           which
           the
           Masters
           thereof
           did
           keepe
           secret
           as
           long
           ,
           and
           as
           much
           as
           they
           could
           .
           And
           therefore
           it
           was
           no
           maruell
           ,
           if
           your
           first
           discouery
           of
           this
           mystery
           were
           but
           briefe
           in
           comparison
           .
           But
           afterward
           a
           another
           Reuerend
           &
           learned
           Prelate
           ,
           lighting
           vpon
           a
           more
           compleate
           Treatise
           then
           formerly
           had
           appeared
           ,
           penned
           by
           a
           Popish
           Priest
           in
           defence
           of
           this
           Arte
           ,
           and
           approued
           by
           the
           Arch-Priest
           ,
           and
           the
           Prouinciall
           of
           the
           Iesuits
           :
           he
           pursued
           the
           point
           more
           fully
           according
           as
           that
           Treatise
           gaue
           him
           iust
           occasion
           .
           The
           crye
           of
           which
           pursuit
           did
           vnkennell
           the
           olde
           equiuocating
           b
           Foxe
           ,
           and
           
           hunted
           him
           into
           the
           open
           field
           ,
           there
           to
           display
           himselfe
           ,
           and
           to
           shew
           what
           trickes
           he
           could
           vse
           ,
           for
           sauing
           his
           new
           Art
           from
           the
           infamy
           of
           lying
           .
           And
           here
           I
           finding
           him
           well
           chafed
           ,
           did
           by
           the
           sent
           follow
           after
           him
           vnto
           his
           Den
           ,
           to
           espie
           if
           I
           might
           ,
           what
           he
           and
           his
           Cubs
           were
           deuising
           in
           the
           darke
           .
           And
           I
           found
           them
           very
           busie
           in
           hammering
           Reseruations
           and
           mentall
           frauds
           ,
           vpon
           euery
           occasion
           and
           in
           all
           kindes
           of
           dealing
           ,
           thereby
           to
           catch
           vs
           at
           vnawares
           ,
           who
           being
           plain
           and
           simple
           men
           our selues
           ,
           could
           not
           suspect
           such
           frauds
           and
           impostures
           in
           others
           .
           And
           in
           case
           these
           things
           should
           come
           abroad
           ,
           as
           in
           part
           themselues
           had
           discouered
           them
           against
           their
           wils
           :
           yet
           so
           confident
           and
           resolute
           did
           I
           finde
           them
           ,
           to
           maintaine
           all
           for
           good
           and
           honest
           dealing
           ,
           as
           that
           Father
           a
           Persons
           maketh
           a
           wonder
           of
           it
           ,
           and
           thinketh
           that
           God
           should
           deale
           worse
           with
           men
           then
           hee
           had
           done
           with
           beasts
           ,
           if
           hee
           should
           not
           grant
           them
           equiuocating
           trickes
           ,
           and
           reserued
           wiles
           ,
           as
           he
           hath
           granted
           to
           
             the
             Hare
             and
             the
             Foxe
             ,
             their
             leapes
             and
             turnings
             ,
             and
             windings
             ,
             and
             going
             backe
             againe
             in
             the
             same
             trace
             they
             come
             ,
             to
             deceiue
             the
             Dogges
          
           that
           pursue
           them
           .
           And
           yet
           all
           this
           confidence
           I
           take
           to
           be
           but
           a
           copie
           of
           their
           countenance
           .
           For
           euen
           in
           their
           printed
           Apologies
           of
           this
           Arte
           ,
           they
           seeke
           to
           
           cast
           mists
           before
           the
           Readers
           eyes
           ,
           that
           hee
           may
           not
           be
           able
           to
           see
           the
           depth
           of
           their
           meaning
           .
           These
           things
           when
           I
           had
           found
           ,
           as
           I
           thought
           ,
           (
           though
           I
           know
           I
           am
           much
           short
           of
           finding
           all
           )
           I
           was
           willing
           ,
           according
           to
           my
           abilitie
           ,
           to
           impart
           them
           vnto
           well-meaning
           Christians
           ,
           that
           they
           seeing
           the
           deepe
           frauds
           of
           these
           men
           ,
           may
           learne
           to
           shun
           their
           company
           and
           acquaintance
           .
        
         
           In
           which
           indeuour
           of
           mine
           ,
           what
           seruice
           I
           may
           haue
           done
           for
           the
           publique
           good
           ,
           I
           cannot
           tell
           :
           but
           sure
           I
           am
           ,
           if
           there
           be
           any
           good
           in
           it
           ,
           I
           should
           in
           reason
           returne
           it
           thither
           ,
           where
           I
           first
           found
           it
           .
           The
           consideration
           whereof
           ,
           hath
           made
           mee
           to
           presume
           so
           far
           vpon
           your
           Graces
           clemency
           ,
           as
           to
           lay
           downe
           at
           your
           feete
           thi●
           poore
           Treatise
           ,
           the
           grounds
           whereof
           I
           first
           learned
           from
           your
           owne
           pen
           :
           desiring
           (
           if
           therein
           I
           be
           not
           ouer-bold
           )
           that
           it
           may
           ,
           vinder
           your
           name
           and
           protection
           ,
           be
           sent
           forth
           into
           the
           world
           .
           Which
           being
           all
           ,
           that
           at
           this
           time
           I
           haue
           to
           say
           ,
           I
           humbly
           take
           my
           leaue
           ,
           desiring
           the
           God
           of
           peace
           and
           truth
           ,
           to
           preserue
           you
           from
           euery
           
             euill
             word
             and
             worke
          
           ,
           that
           you
           may
           maintaine
           his
           truth
           in
           this
           world
           ,
           and
           enioy
           his
           peace
           both
           in
           this
           world
           ,
           and
           the
           World
           to
           come
           .
        
         
           
             Your
             Graces
             deuoted
             in
             all
             seruice
             ,
             HENRIE
             MASON
          
        
      
       
         
         
           TO
           MY
           LOVING
           AND
           Dearely
           beloued
           Parishioners
           ,
           the
           Inhabitants
           of
           S.
           Andrews
           vnder-shaft
           in
           London
           ,
           GRACE
           and
           TRVTH
           in
           IESVS
           CHRIST
           .
        
         
           IN
           the
           ordinary
           exercise
           of
           my
           ministery
           among
           you
           ,
           when
           I
           came
           to
           speak
           of
           the
           ninth
           Cōmandement
           ,
           the
           first
           thing
           that
           I
           met
           with
           to
           bee
           considered
           ,
           was
           the
           matter
           of
           Truth
           and
           Lying
           .
           And
           considering
           hereof
           ,
           I
           found
           two
           sorts
           of
           Lyes
           frequent
           among
           men
           :
           the
           one
           ,
           an
           open
           and
           professed
           Lye
           ;
           and
           the
           other
           ,
           a
           cunning
           and
           artificiall
           Lye.
           The
           former
           was
           defended
           by
           the
           Priscillianists
           ,
           an
           old
           kinde
           of
           Heretikes
           :
           &
           the
           latter
           is
           now
           defended
           by
           the
           Romanists
           ,
           a
           latter
           sort
           of
           false
           Prophets
           .
           Both
           of
           them
           are
           odious
           to
           God
           ,
           who
           is
           honoured
           by
           Truth
           ;
           and
           pernicious
           to
           the
           societie
           of
           men
           ,
           which
           is
           vpheld
           by
           Truth
           :
           but
           the
           latter
           is
           the
           more
           
           dangerous
           ,
           because
           vnder
           a
           colour
           of
           Truth
           it
           beguileth
           simple
           soules
           ,
           who
           are
           otherwise
           enemies
           to
           Lying
           .
           The
           consideration
           heereof
           ,
           made
           me
           to
           enquire
           a
           little
           further
           into
           this
           Arte
           ;
           which
           the
           fauourers
           therof
           haue
           sought
           to
           conceile
           ,
           by
           calling
           it
           by
           a
           new
           name
           .
           For
           beeing
           ashamed
           of
           the
           name
           of
           Lying
           ,
           they
           haue
           christened
           it
           by
           the
           name
           of
           Equiuocating
           :
           a
           name
           as
           vnknowne
           in
           this
           meaning
           ,
           as
           the
           Arte
           it selfe
           was
           vnheard
           of
           before
           these
           latter
           dayes
           .
           The
           mystery
           and
           iuggling
           tricks
           of
           which
           deuice
           ,
           I
           did
           then
           and
           vpon
           that
           occasion
           ,
           in
           part
           discouer
           vnto
           you
           :
           but
           briefely
           and
           plainely
           ,
           the
           time
           ,
           and
           place
           ,
           and
           occasion
           not
           admitting
           of
           any
           long
           or
           Schoole-like
           discourse
           .
           But
           since
           considering
           ,
           that
           together
           with
           the
           increase
           of
           false
           Prophets
           in
           this
           Kingdome
           ,
           this
           Arte
           of
           falsehood
           hath
           abounded
           also
           :
           I
           thought
           it
           a
           part
           of
           my
           duty
           ,
           (
           God
           hauing
           pleased
           to
           place
           mee
           as
           a
           Watch-man
           ouer
           your
           Soules
           )
           to
           giue
           you
           a
           fresh
           warning
           of
           this
           danger
           ,
           and
           that
           in
           a
           more
           ample
           and
           large
           discourse
           ,
           then
           formerly
           I
           had
           done
           ,
           and
           in
           such
           a
           maner
           and
           sort
           ,
           that
           you
           might
           haue
           something
           lying
           by
           you
           ,
           that
           might
           aduertise
           you
           of
           this
           dangerous
           deceit
           ,
           when
           I
           could
           
           not
           haue
           opportunity
           to
           speak
           vnto
           you
           our
           of
           the
           Pulpit
           .
           And
           this
           I
           was
           moued
           to
           vnat
           this
           time
           the
           rather
           ;
           because
           I
           haue
           of
           late
           obserued
           ,
           that
           these
           artificiall
           Lyers
           (
           among
           their
           other
           deuices
           and
           forgeries
           ,
           which
           vpon
           confidence
           of
           this
           Arte
           ,
           they
           take
           liberty
           to
           vse
           without
           remorse
           )
           doe
           instill
           into
           the
           minds
           of
           their
           credulous
           followers
           ,
           an
           opinion
           ;
           and
           doe
           labour
           to
           spread
           abroad
           among
           others
           a
           suspition
           ,
           that
           among
           our
           Learned
           men
           ,
           many
           in
           heart
           are
           of
           their
           Church
           ,
           howsoeuer
           for
           the
           worlds
           sake
           they
           dissemble
           their
           opinion
           :
           and
           that
           there
           are
           a
           good
           number
           among
           vs
           of
           the
           Clergie
           ,
           who
           are
           better
           perswaded
           of
           their
           Religion
           ,
           then
           of
           our
           own
           .
           Doctor
           Sheldon
           ,
           a
           man
           well
           acquainted
           with
           their
           dealings
           ,
           as
           hauing
           liued
           in
           their
           bosome
           ,
           and
           taken
           the
           Orders
           of
           Priesthood
           in
           their
           Church
           ,
           doth
           write
           ,
           that
           *
           
             whilest
             hee
             fed
             on
             Romes
             huskes
             ,
             hee
             often
             heard
             of
             many
             grieuous
             imputations
             laied
             vpon
             some
             of
             the
             greatest
             Clerkes
             in
             the
             Church
             of
             England
             ,
             as
             though
             in
             heart
             they
             were
             theirs
             ,
             which
             he
             then
             beleeued
          
           to
           be
           true
           ,
           as
           others
           did
           ;
           
             but
             since
             hath
             found
             to
             be
          
           much
           otherwise
           .
           And
           my selfe
           haue
           met
           with
           some
           ,
           (
           which
           perswadeth
           me
           ,
           that
           they
           abuse
           others
           in
           this
           kind
           ,
           
           beside
           our
           
             greatest
             Clerkes
          
           )
           who
           haue
           more
           then
           intimated
           to
           my selfe
           ,
           that
           I
           knew
           that
           which
           might
           iustifie
           their
           cause
           ,
           if
           I
           would
           speake
           it
           .
           Which
           might
           well
           put
           mee
           into
           a
           muse
           ,
           what
           had
           euer
           slipped
           frō
           me
           ,
           why
           they
           should
           be
           perswaded
           that
           I
           had
           such
           an
           opinion
           of
           their
           Church
           :
           sauing
           that
           I
           considered
           ,
           that
           this
           might
           well
           be
           one
           of
           the
           Iesuires
           equiuocating
           deuices
           ,
           to
           instill
           that
           opinion
           cōcerning
           vs
           ,
           into
           their
           Disciples
           minds
           ,
           that
           so
           they
           might
           gaine
           more
           credit
           to
           their
           cause
           .
           Vpon
           which
           occasion
           ,
           entring
           a
           more
           serious
           cōsideration
           of
           the
           point
           ,
           I
           perceiued
           ,
           that
           besides
           this
           Arte
           ,
           they
           vse
           other
           deuices
           also
           ,
           for
           this
           purpose
           ,
           which
           I
           thought
           good
           ,
           for
           your
           better
           caution
           and
           safety
           ,
           briefely
           to
           relate
           in
           this
           place
           .
        
         
           First
           then
           ,
           if
           they
           meete
           with
           any
           of
           our
           Clergie
           ,
           which
           are
           of
           weake
           braine
           ,
           and
           vnsettled
           resolution
           ,
           (
           as
           it
           is
           possible
           ,
           wee
           may
           haue
           some
           such
           as
           well
           as
           they
           )
           they
           set
           vpon
           such
           weaklings
           ,
           with
           plausible
           tales
           in
           commendation
           of
           their
           Church
           ;
           whose
           open
           abominations
           practised
           at
           home
           among
           themselues
           ,
           are
           not
           so
           well
           known
           to
           vs
           ,
           who
           haue
           neuer
           trauelled
           into
           Popish
           Countreys
           .
           And
           if
           by
           
           this
           meanes
           they
           chance
           to
           peruert
           a
           weake
           and
           vnsettled
           man
           ,
           then
           the
           cry
           goeth
           ,
           that
           such
           a
           Learned
           man
           ,
           is
           become
           a
           Catholike
           ,
           because
           euidence
           of
           truth
           forced
           him
           to
           forkake
           his
           old
           Profession
           .
        
         
           Secondly
           ,
           if
           they
           meete
           with
           men
           ,
           who
           being
           either
           opinatiue
           of
           their
           own
           worth
           ,
           think
           their
           good
           parts
           not
           sufficiently
           rewarded
           ;
           or
           being
           indeed
           of
           good
           parts
           ,
           haue
           but
           slender
           meanes
           :
           they
           tempt
           such
           ,
           as
           the
           Deuill
           did
           our
           Sauiour
           ,
           with
           offers
           of
           gifts
           and
           preferments
           .
           And
           if
           by
           these
           allurements
           they
           can
           bribe
           any
           man
           to
           become
           their
           Proselyte
           ,
           for
           
             filthy
             lucre
             sake
          
           ,
           then
           they
           blaze
           abroad
           the
           conuersion
           of
           such
           a
           great
           and
           learned
           Scholar
           ,
           who
           could
           not
           withstand
           the
           light
           of
           truth
           shining
           in
           the
           Roman
           Church
           .
        
         
           Thirdly
           ,
           if
           by
           these
           ,
           and
           such
           like
           policies
           ,
           they
           preuaile
           not
           :
           (
           for
           these
           deuices
           fit
           them
           best
           ,
           because
           then
           they
           bring
           men
           ouer
           to
           their
           side
           ,
           with
           their
           own
           mouthes
           to
           publish
           their
           owne
           shame
           ;
           but
           if
           thus
           they
           preuaile
           not
           )
           yet
           one
           shift
           they
           haue
           behind
           ,
           which
           is
           ,
           to
           deuise
           lyes
           ,
           of
           such
           and
           such
           mens
           conuersion
           to
           their
           Church
           ,
           who
           euer
           hated
           it
           from
           their
           very
           soules
           .
           In
           which
           kind
           of
           forgerie
           ,
           they
           
           haue
           so
           farre
           proceeded
           ,
           that
           they
           haue
           spared
           neither
           liuing
           nor
           dead
           .
           For
           ,
           as
           if
           they
           had
           cast
           off
           all
           feare
           of
           shame
           ,
           which
           was
           sure
           in
           the
           end
           to
           be
           their
           reward
           ,
           they
           haue
           in
           writing
           belyed
           in
           this
           maner
           ,
           the
           chiefest
           Doctors
           in
           our
           Church
           ,
           who
           haue
           suruiued
           to
           refute
           ,
           and
           to
           detest
           their
           forgeries
           in
           Print
           .
           But
           when
           men
           are
           dead
           ,
           then
           they
           become
           more
           bold
           :
           and
           of
           the
           most
           constant
           and
           zealous
           Professors
           of
           our
           Religion
           ,
           they
           giue
           it
           out
           to
           the
           world
           ,
           that
           such
           and
           such
           men
           of
           chiefe
           esteeme
           in
           the
           Protestant
           Church
           ,
           did
           recant
           vpon
           their
           death
           beds
           ,
           it
           being
           then
           no
           time
           to
           dissemble
           any
           longer
           .
           And
           when
           themselues
           haue
           first
           deuised
           these
           tales
           on
           their
           fingers
           ends
           ;
           then
           they
           produce
           them
           in
           their
           serious
           bookes
           of
           Controuersie
           ,
           as
           graue
           argumēts
           to
           confirme
           the
           Roman
           faith
           by
           .
           The
           discouery
           of
           which
           falsehood
           ,
           I
           wish
           it
           may
           worke
           the
           like
           effect
           in
           your
           hearts
           ,
           that
           it
           hath
           done
           in
           mine
           :
           which
           is
           ,
           that
           whereas
           I
           vtterly
           disliked
           Poperie
           before
           ,
           I
           do
           now
           detest
           it
           more
           then
           euer
           .
           And
           for
           this
           purpose
           I
           was
           the
           rather
           moued
           to
           penne
           this
           small
           Treatise
           ,
           that
           you
           ,
           of
           whose
           soules
           I
           knowe
           my selfe
           to
           haue
           vndertaken
           the
           charge
           ,
           seeing
           these
           forgeries
           ,
           
           may
           learne
           to
           beware
           of
           
             Equiuocating
             Spirits
          
           :
           who
           ,
           though
           otherwise
           they
           professe
           strictnes
           of
           conscience
           ,
           &
           according
           to
           the
           rules
           of
           the
           Romane
           Faith
           ,
           are
           very
           deuout
           and
           religious
           ;
           yet
           can
           cozen
           you
           with
           an
           hundred
           lying
           deuices
           ,
           and
           neuer
           feele
           the
           least
           grudge
           of
           conscience
           for
           it
           .
           For
           so
           Father
           Persons
           telleth
           vs
           ,
           that
           *
           
             Equiuocations
             are
             allowed
             principally
             to
             〈◊〉
             of
             scrupulous
             conscience
             ,
             for
             auoiding
             of
             lying
             .
          
           By
           which
           he
           giueth
           vs
           a
           faire
           warning
           ,
           (
           and
           I
           desire
           you
           take
           notice
           of
           it
           )
           that
           if
           there
           be
           any
           scrupulous
           and
           tender
           consciences
           amongst
           them
           (
           as
           some
           no
           doubt
           there
           are
           )
           though
           they
           would
           not
           tell
           a
           lye
           ,
           if
           they
           knew
           it
           ,
           for
           all
           the
           world
           ,
           yet
           euen
           such
           men
           may
           without
           any
           scruple
           or
           feare
           ,
           deceiue
           vs
           with
           
             equiuocating
             reseruations
          
           ,
           and
           mentall
           deuices
           .
           And
           hauing
           thus
           giuen
           you
           this
           faire
           warning
           ,
           now
           me
           thinketh
           I
           may
           speake
           vnto
           you
           ,
           to
           the
           same
           purpose
           as
           our
           Lord
           did
           to
           his
           Disciples
           ;
           
           If
           they
           shall
           say
           vnto
           you
           ,
           
             Loe
             heere
             is
             Christ
             ,
             or
             loe
             there
             ,
             beleeue
             it
             not
          
           ;
           for
           there
           are
           many
           
             false
             Prophets
          
           arisen
           ,
           and
           
             doe
             deceiue
             many
             .
             Behold
             I
             haue
             told
             you
             before
             .
          
           And
           if
           after
           all
           this
           warning
           ,
           
           any
           of
           you
           shall
           suffer
           himselfe
           to
           be
           deluded
           by
           lying
           Equiuocators
           ,
           
             his
             blood
             will
             
             bee
             vpon
             his
             owne
             head
             ,
          
           but
           
             I
             haue
             deliuered
             mine
             owne
             soule
             .
          
           But
           I
           feare
           not
           this
           in
           you
           ,
           of
           whose
           constancie
           and
           zeale
           I
           haue
           had
           good
           experience
           :
           
           so
           that
           I
           may
           rather
           take
           vp
           that
           saying
           of
           the
           Apostle
           ,
           
             I
             haue
             confidence
             in
             you
             through
             the
             Lord
             ,
             that
             ye
             will
             be
             no
             otherwise
             minded
             ;
             but
             that
             ,
          
           if
           any
           man
           shall
           
             trouble
             you
          
           ,
           (
           or
           seeke
           to
           withdrawe
           you
           from
           your
           faith
           )
           
             he
             shall
             beare
             his
             iudgement
             ,
             whosoeuer
             he
             be
             .
          
           And
           in
           assurance
           hereof
           ,
           
           I
           leaue
           you
           to
           Gods
           grace
           ,
           in
           the
           words
           of
           the
           same
           Apostle
           ;
           
             Brethren
             ,
             the
             Grace
             of
             our
             Lord
             Iesus
             Christ
             be
             with
             your
             Spirit
             .
          
           Amen
           .
        
         
           
             Yours
             ,
             the
             vnworthy
             Minister
             of
             Iesus
             Christ
             ,
             and
             your
             seruant
             for
             Iesus
             sake
             ,
             HENRIE
             MASON
             .
          
        
      
       
         
         
           To
           the
           READER
           .
        
         
           WHen
           the
           Impression
           of
           this
           Treatise
           was
           almost
           finished
           ,
           I
           obtained
           the
           sight
           of
           two
           seuerall
           papers
           of
           Latine
           Verses
           ,
           composed
           long
           since
           ,
           in
           the
           yeere
           1606.
           by
           two
           then
           Students
           in
           the
           Vniuersities
           ,
           now
           Doctors
           in
           Diuinitie
           ,
           and
           my
           worthy
           friends
           .
           Which
           Verses
           being
           (
           according
           to
           the
           Academicall
           custome
           )
           made
           vpon
           Questions
           then
           disputed
           in
           both
           the
           Vniuersities
           ,
           
             in
             Publicis
             Comitijs
          
           ,
           and
           happily
           concurring
           with
           the
           subiect
           of
           this
           Treatise
           ,
           as
           I
           was
           glad
           that
           my selfe
           had
           gotten
           ,
           so
           I
           was
           willing
           to
           impart
           them
           to
           the
           Reader
           ,
           presuming
           that
           my
           two
           friends
           ,
           and
           much-respected
           brethren
           ,
           will
           not
           be
           offended
           ,
           that
           I
           send
           them
           their
           Verses
           backe
           againe
           in
           Print
           .
        
      
       
         
         
           Aequivocationis
           tenebrae
           pugnant
           cum
           rationis
           lumine
           .
           
        
         
           Ecloga
           .
           Cui
           nomen
           Pseudolus
           ,
           siue
           Aequiuocator
           .
        
         
           Personae
           .
           Simia
           .
           Pseudolus
           .
        
         
           
             Sim.
             
          
           
             HOc
             quoque
             
             docte
             Pater
             ,
             praeter
             narrata
             ,
             petēti
             ,
          
           
             Pseudole
             ,
             responde
             ,
             quibus
             artibus
             invia
             re●●̄
          
           
             Essugiam
             ,
             nostrae
             propriora
             pericula
             Sectae
             .
          
           
             Nonne
             vides
             quàm
             non
             satis
             est
             maria
             omnia
             circum
          
           
             Romuleae
             quaesisse
             diu
             responsa
             Cathedrae
             ,
          
           
             Vnctos
             ,
             adrasos
             ,
             Iesu
             cognomen
             adeptos
             ,
          
           
             I
             am
             revehi
             in
             patriam
             ,
             Româ
             duce
             ,
             &
             auspice
             Româ
             !
          
           
             Hinc
             crucis
             ,
             hinc
             vrget
             malus
             horror
             carceris
             ;
             aut
             nos
             .
          
           
             Explorat
             densus
             ,
             capita
             heu
             damnata
             ,
             Satelles
             .
          
        
         
           
             Pseud.
             
          
           
             a
             Nos
             nil
             interea
             mis●ri
             ,
             nil
             tendere
             contra
             ,
          
           
             Nos
             tantum
             lachrymas
             ,
             &
             nulli
             auditae
             Deorum
          
           
             Vota
             damus
             :
             vel
             ,
             si
             nostra
             hoc
             Ecclesia
             poscat
             ,
          
           
             Idque
             b
             Patri
             (
             qui
             nos
             in
             Sancta
             incepta
             remittit
             )
          
           
           
             Praecepisse
             lubet
             ,
             bello
             ,
             sicavè
             venenovè
          
           
             Extinxisse
             nefas
             ,
             &
             gentem
             abolere
             nefandam
          
           
             Conamur
             ;
             vel
             ,
             si
             zelus
             slagrantior
             adsit
             ,
          
           
             Forsan
             sulphureo
             disperdimus
             obvia
             statu
             .
          
        
         
           
             Sim.
             
          
           
             Cuncta
             piè
             ac
             rectè
             .
             Pseud.
             Quid
             rides
             ?
             Sim.
             Simia
             vester
          
           
             Ille
             ego
             .
             Nos
             inter
             quasi
             c
             nos
             non
             norimus
             .
             Pseud.
             Euge
          
           
             Simia
             quandoquidem
             tam
             sanctè
             ,
             tamque
             seuerè
          
           
             Ista
             rogas
             ,
             nostram
             missis
             ambagibus
             Artem
             ,
          
           
             Artem
             ,
             quam
             magnus
             docuit
             Pater
             d
             Arius
             ,
             Artem
             ,
          
           
             Cortinam
             quae
             Phoebe
             tuam
             ,
             quae
             te
             quoque
             Proteu
             ,
          
           
             Vinciat
             ,
             &
             vincat
             (
             paucis
             adverte
             )
             e
             docebo
             .
          
           
             Putide
             Tiresia
             .
             
               Quicquid
               loquere
               aut
               erit
               ,
               aut
               non
               :
            
          
           
             O
             quàm
             divinare
             tibi
             donavit
             Apollo
             .
          
           
             Lentū
             est
             .
             Quicquid
             ego
             edixo
             
               simul
               ipsum
               erit
               ,
               &
               non
               .
            
          
           
             Aequiuocare
             mihi
             Stygius
             dedit
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
        
         
           
             Sim.
             
          
           
             
               Est
               ,
               &
               Non
            
             semper
             sibi
             contradicere
             dixi
             ,
          
           
             Et
             didici
             à
             puero
             .
             Si
             iam
             haec
             mutaverit
             aetas
             ,
          
           
             Ausa
             ratam
             violare
             fidem
             ,
             &
             convellere
             prima
          
           
             Fundamenta
             ,
             quibus
             verorum
             innititur
             ordo
             ,
          
           
             Submetuo
             ne
             nos
             (
             quotum
             venerabile
             nomen
          
           
             Amsanctum
             populis
             ,
             &
             formidabile
             Sceptris
          
           
             Nunc
             sedet
             ad
             primas
             )
             g
             olim
             ,
             volventibus
             annis
             ,
          
           
             Mutati
             in
             peius
             fastidia
             publica
             simus
             .
          
           
             Sed
             tu
             perge
             loqui
             quorsum
             haec
             adeo
             ardua
             tendant
             .
          
        
         
           
             Pseud.
             
          
           
             Rectâ
             ad
             te
             ,
             fili
             .
             Si
             te
             ,
             sub
             iudice
             (
             qualis
          
           
             Haereticae
             nimium
             est
             vigil
             indagatio
             turbae
             )
          
           
             Contigerit
             responsa
             peti
             ,
             vel
             dicere
             causam
             ,
          
           
             Accipe
             quâ
             ratione
             queas
             nec
             prodere
             verum
             ,
          
           
             Nec
             male
             mentiri
             ,
             nec
             te
             obiectare
             periclo
             ,
          
           
             Nec
             reticere
             tamen
             .
             Captes
             astutus
             oportet
          
           
             Lucifugam
             sermonem
             ,
             &
             versicoloria
             dicta
             .
          
        
         
           
             Sim.
             
          
           
             Vt
             ne
             vireludam
             pueri
             de
             more
             Sophistae
             ?
          
           
             Praeterea
             ,
             si
             quid
             perplexi
             subloquar
             ,
             omnes
             ,
          
           
             Evolve
             ,
             
             ingeminant
             .
             Pseud.
             Vah
             nil
             sapis
             :
             vtere
             verbis
          
           
             Ex
             se
             perspicuis
             ,
             sed
             mente
             interprete
             tortis
             ,
          
           
           
             Mente
             tua
             ,
             non
             mente
             illa
             ,
             quae
             consona
             voci
             .
          
        
         
           
             Sim.
             
          
           
             Me
             vero
             memini
             primo
             didicisse
             Lyaeo
          
           
             Sensa
             animi
             rerum
             ,
             sensorum
             symbols
             v●ces
             .
          
           
             Scilicet
             vtibilem
             linguae
             articulantis
             honorem
          
           
             Naturam
             tribuisse
             patet
             mortalibus
             ,
             vt
             sit
          
           
             In
             quo
             conueniant
             ,
             &
             posint
             mutna
             fungi
             .
          
           
             Quinetiam
             ratio
             .
             —
             Pseud.
             h
             Num
             tu
             rationibus
             audes
          
           
             Iniussu
             certare
             meo
             ?
             meminisse
             decebat
             ,
          
           
             Me
             Patre
             cum
             primum
             nostratū
             elementa
             Scholarum
          
           
             Imbiberes
             ,
             in
             verba
             manus
             te
             nostra
             dedisse
             .
          
           
             Imperio
             iam
             disce
             meo
             :
             ac
             ,
             dum
             prosequor
             ,
             audi
             .
          
           
             Forsitan
             hoe
             de
             te
             quaeratur
             ,
             
               Tune
               Sac●r●os
            
             ?
          
           
             
               Non
               ●go
            
             Respo
             le
             .
             Sim.
             Quid
             ?
             mentiar
             ?
             Ha●d
             ita
             Romae
             .
          
        
         
           
             Pseud.
             
          
           
             Ipse
             fui
             Romae
             ;
             mentiti
             nefcio
             .
             Num
             tu
          
           
             Esse
             Sacerdotem
             te
             credis
             
               Apollinis
               ,
               Orci
            
             ,
          
           
             
               Isidos
               ,
               aut
               Cereris
            
             ?
             Tu
             si●
             intellige
             .
             i
             Fraus
             haec
          
           
             Argento
             contra
             non
             chara
             est
             ,
             aut
             ori●halco
             .
          
           
             Sic
             itidem
             .
             
               Tw●
               Roman
               〈◊〉
            
             ?
             Non
             ego
             Romam
          
           
             
               V●quam
               adii
            
             (
             capite
             incede
             s
             ,
             aut
             compede
             vinctus
             ,
          
           
             Aut
             furcam
             ore
             gerens
             ,
             humerove
             molatile
             saxum
             )
          
           
             Simia
             ,
             ne
             risu
             te
             ruperis
             .
             Haec
             ego
             trado
          
           
             Sobrius
             ,
             ac
             prudens
             .
             Sim.
             k
             O
             te
             ,
             Pater
             alme
             ,
             ce●ebri
          
           
             Foelicem
             !
             quàm
             Dia
             doces
             !
             Haud
             talia
             dictant
          
           
             Pythagoras
             ,
             
             Anytivè
             reus
             ,
             vel
             dogma
             Platonis
             .
          
        
         
           
             Pseud.
             
          
           
             Te
             praestas
             nobis
             l
             incudem
             Simia
             :
             tecum
             ,
          
           
             Dum
             loquor
             ,
             ipse
             novas
             videor
             producere
             t●chnas
             .
          
           
             Si
             ,
             
             cui
             consilii
             socium
             te
             adiunxeris
             ,
             idem
          
           
             Cum
             suerit
             Patriae
             suffossor
             ,
             petque-duellis
             ,
          
           
             Is
             coràm
             sistatur
             ,
             &
             
               hunc
               norisne
            
             rogeris
             ?
          
           
             Haud
             te
             nosse
             hominem
             ,
             
             ptiùs
             aut
             vidisse
             ,
             repone
             .
          
           
             
               Non
               nosse
            
             (
             ex
             auium
             cantu
             ,
             '
             Boreave
             susurro
             ,
          
           
             Non
             ex
             Aethiopum
             ,
             histori●s
             ,
             Troiaeve
             ruinis
             ,
          
           
             Non
             ex
             notitiâ
             ,
             quae
             Demonstratio
             dicta
             est
             .
             )
          
           
             
               Non
               vidisse
            
             (
             oculis
             palpebrae
             tegmine
             clausis
             ,
             
          
           
             Non
             oculis
             Argùs
             ,
             non
             alt●
             ▪
             nostis
             in
             vmbris
             ,
          
           
           
             Non
             disiunctarum
             trans
             saxea
             septa
             domorum
             ,
          
           
             Non
             hoc
             ,
             quem
             Coelum
             dabit
             oli●
             Patria
             ,
             visu
             :
          
           
             Denique
             non
             ,
             vt
             rent
             tibi
             ,
             Iudex
             improbe
             ,
             narren●
             .
             )
          
           
             Sic
             non
             lingua
             tibi
             mendax
             ,
             sed
             dictio
             fallax
             .
          
           
             Interea
             m
             duplicies
             condens
             in
             pectore
             sensus
             ,
          
           
             Viceris
             ,
             &
             trbidos
             praedâ
             spoliaveris
             hostes
             .
          
        
         
           
             Sim.
             
          
           
             O
             Pater
             ;
             ô
             nulli
             quidquam
             mentite
             ,
             quid
             autem
             ,
          
           
             Quid
             si
             iuratos
             recta
             ad
             responsa
             lacestant
             ,
          
           
             Si
             tangendae
             arae
             ,
             si
             coelum
             in
             vota
             vocandum
             ,
          
           
             Fallemusne
             fidem
             ?
             Pseud.
             Fidei
             est
             sine
             corpore
             nomen
          
           
             Haereticis
             concessa
             ●ides
             .
             Periuria
             non
             sunt
             ,
          
           
             Quae
             varium
             sumunt
             ex
             vocum
             ambage
             colorem
             ,
          
           
             Aut
             iniuratae
             sunt
             dissona
             nuncia
             mentis
             .
          
        
         
           
             Sim.
             
          
           
             Haec
             super
             Haeretici
             iurabunt
             protinus
             omnes
             ,
          
           
             Papicolis
             non
             esse
             Deum
             :
             n
             Iudibria
             Coelo
          
           
             Conceptis
             fieri
             ,
             consultisque
             impia
             verbis
             :
          
           
             o
             Non
             posse
             (
             vt
             reliquae
             cessant
             hoc
             nomine
             lites
             )
          
           
             His
             pietate
             malis
             obsisti
             .
             Pseud
             Simia
             ,
             quicquid
          
           
             Hic
             nob●s
             inimica
             cohors
             obganniat
             (
             vt
             se
          
           
             Ruperit
             inuidiâ
             )
             tu
             sic
             ,
             licet
             vndique
             crescat
          
           
             Suspicio
             ,
             corvum
             Iudes
             p
             elapsus
             hiantem
          
           
             Tortilis
             in
             morem
             anguillae
             ,
             &
             nova
             slumina
             inibis
             .
          
           
             Deprendi
             miserum
             est
             ,
             vel
             Apolline
             iudice
             vincam
             .
          
           
             Me
             memini
             quondam
             bis
             tervè
             his
             artibus
             vsum
             :
          
           
             q
             Periurum
             a●ebant
             .
             Quid
             tum
             ?
             Non
             hoc
             mihi
             bilem
          
           
             Moverat
             .
             Irascor
             ,
             quòd
             non
             irasceris
             hosti
          
           
             Arcius
             .
             Sim.
             Ipse
             quidem
             (
             sic
             me
             rationis
             egentem
          
           
             Dementisse
             modo
             fat●or
             )
             vix
             ista
             putaram
          
           
             Digna
             side
             ▪
             Iam
             me
             Magnae
             reuerentia
             Romae
             ,
          
           
             Iam
             tua
             me
             virtus
             ,
             censuraque
             nescia
             falli
          
           
             Imperiis
             egere
             suis
             ,
             vt
             singula
             credam
             ,
          
           
             Et
             cupiam
             vt
             capiam
             tam
             sanctae
             imitamina
             fraudis
             :
          
           
             Iam
             liqueo
             in
             laqueos
             ,
             totusque
             interfluo
             rimis
             :
          
           
             Iam
             me
             vtinam
             celebres
             Romani
             nominis
             hostes
          
           
           
             Exagitent
             .
             Sic
             est
             .
             An
             mecum
             Pseudolus
             vnquam
          
           
             Verba
             habuit
             ,
             quaerunt
             .
             Nunquam
             ,
             respondeo
             ,
             quicquā
          
           
             Verborum
             (
             virides
             urentum
             flatibus
             ornos
             ,
          
           
             Aut
             animas
             Erebo
             ,
             Scopulis
             ,
             glacieve
             cientum
             .
          
           
             Non
             per
             canalem
             sonuit
             ,
             Taurumve
             Perilli
             .
          
           
             Non
             Arabum
             lingua
             Chaldaeorumve
             loquutus
             ,
          
           
             Non
             lingua
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pseud.
             Quo
             tendis
             nnbila
             supra
             ?
          
        
         
           
             Sim.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Pseud.
             Satis
             ô
             satis
             .
             Vnde
             sed
             ista
             ?
          
        
         
           
             Sim.
             
          
           
             Nomina
             sunt
             longè
             populorum
             vtroque
             sub
             Indo
             ,
          
           
             Quos
             è
             barbarie
             nuper
             sub
             foedera
             Christi
             ,
          
           
             Pontificisque
             iugum
             nostri
             misêre
             Sodales
             .
          
        
         
           
             Pseud.
             
          
           
             1
             O
             lepidū
             ,
             charumque
             caput
             ,
             quàm
             Pseudolicissas
             !
          
           
             Simia
             non
             magis
             est
             imitatrix
             ,
             Simia
             ,
             quàm
             tu
             .
          
           
             Te
             mihi
             ,
             te
             servet
             Romae
             ,
             ac
             sibi
             Iupiter
             .
          
        
         
           
             Sim.
             
          
           
             Atqui
          
           
             Pluris
             adhuc
             ego
             sum
             .
             Siquando
             (
             scilicet
             haud
             sunt
          
           
             Semper
             in
             occulto
             nostrae
             mysteria
             Sectae
             )
          
           
             Suspicio
             est
             caecos
             verbis
             me
             affingere
             sensus
             ,
             
          
           
             Iurabo
             me
             non
             hoc
             fingere
             :
             dumque
             ita
             iurem
             ,
          
           
             Interea
             me
             non
             quicquam
             finxisse
             ,
             negantem
          
           
             Fingere
             ,
             iurabo
             .
             Tum
             tertia
             ,
             quarta
             secundis
          
           
             Iuramenta
             superiiciam
             catus
             .
             Omnia
             falsa
             ,
          
           
             Et
             falsura
             omnes
             .
             Haec
             Aequiuocatio
             nomen
          
           
             Me
             tribuente
             ,
             potest
             Reflexa
             aut
             *
             Orbica
             dici
             .
          
        
         
           
             Pseud.
             
          
           
             s
             Dapsile
             ob
             inventū
             hoc
             ,
             nequeo
             ,
             mi
             Simia
             ,
             quin
             te
          
           
             Osculer
             ,
             argutumque
             caput
             demulceam
             .
             Abundè
          
           
             I
             am
             scio
             te
             nostris
             aurem
             adiecisse
             lubentem
          
           
             Consiliis
             ;
             &
             ,
             quae
             superaddis
             ,
             facta
             daturum
             .
          
        
         
           
             Sim.
             
          
           
             Quî
             verò
             nosti
             num
             non
             ,
             dum
             ,
             Pseudole
             ,
             tecum
          
           
             Haec
             loquor
             ,
             aequivocè
             me
             iam
             tibi
             credere
             fingam
             ,
          
           
             Aequivocè
             tibi
             pollicear
             me
             strenuè
             in
             hostes
          
           
             Vocibus
             aequivocis
             vsurum
             ?
          
        
         
           
             Pseud.
             
          
           
             O
             improba
             virtus
             !
          
        
         
           
             Sim.
             
          
           
             Dum
             t
             pullum
             doceas
             oculos
             transfigere
             ,
             corve
          
           
           
             Ipse
             tuis
             caveas
             .
          
        
         
           
             Pseud.
             
          
           
             u
             Metuo
             malè
             ,
             
             ne
             malus
             iste
             ,
             
          
           
             Et
             nimiùm
             praecox
             Patris
             anticipator
             ,
             
             ab
             hoste
          
           
             Protinùs
             in
             nostros
             obuertat
             cornua
             .
          
        
         
           
             Sim.
             
          
           
             Nam
             quid
          
           
             Impedit
             ,
             in
             Caium
             qui
             sit
             periurus
             eundum
          
           
             In
             Titiū
             quoque
             —
          
        
         
           
             Pseud.
             
          
           
             Sed
             nostris
             sermonibus
             eccùm
          
           
             Nescioquis
             captator
             adest
             .
             Discede
             .
          
        
         
           
             Sim.
             
          
           
             Valeto
             .
          
        
         
           Quid
           ni
           igitur
        
         
           
             Pseudolus
             aequivocare
             docens
             ,
             &
             Simia
             discens
             ,
          
           
             Verborum
             laqueos
             ambo
             luant
             laqueo●
          
        
         
           THO.
           GOAD
           
             Magister
             Artium
          
           .
        
      
       
         
         
           An
           Societati
           humanae
           infestiores
           sinte
           vafr
           Amphibologi
           ,
           
           quam
           aperte
           periuri
           .
           
        
         
           *
           FAuxerebi
           patriae
           fax
           ,
           faex
           mundi
           ,
           *
           vnū
           at
           habebis
        
         
           Patrem
           flagitii
           ,
           slagitio
           parem
           .
        
         
           Herculeas
           ●mbo
           sceleri
           posuere
           columnas
           ,
        
         
           
             N●l
             vltra
          
           ,
           hic
           calamo
           pessimus
           ,
           hic
           manu
           .
        
         
           Nomine
           qui
           varius
           ,
           qui
           vestibus
           ,
           ore
           ,
           colore
           es
        
         
           Vectus
           trans
           mare
           tu
           ?
           Non
           (
           *
           
             mare
             mortuum
          
           )
        
         
           Curia
           Papalis
           tibi
           visa
           est
           ?
           Non
           
             (
             sine
             scortis
          
           )
        
         
           Sacris
           Papa
           caput
           ?
           Non
           
             (
             caput
             aneum
          
           )
        
         
           Num
           tu
           mendicans
           abraso
           crine
           Sacerdos
           ?
        
         
           Non
           (
           ritu
           antipodum
           ;
           Non
           (
           apud
           inferos
           )
        
         
           Nonne
           a
           te
           binis
           grauidata
           est
           Fuluia
           natis
           ?
        
         
           Non
           ,
           verum
           fateor
           
             (
             bimula
             cum
             fores
             .
          
           )
        
         
           Heus
           laqueo
           nodos
           claudas
           hos
           ocyus
           vno
           ,
        
         
           Et
           nodo
           laqueos
           ,
           in
           cruce
           carnifex
           .
        
         
           Ignare
           aequiuocae
           fraudis
           constringito
           fauces
           ,
        
         
           Garnetto
           vniuocè
           guttura
           frangito
           .
        
         
           Pendeat
           infoelix
           ,
           membris
           truncetur
           ,
           apertè
        
         
           Periuro
           aequiuocus
           crimine
           dirior
           .
        
         
           Pectore
           diffisso
           videas
           ,
           quae
           mente
           reseruat
           ;
        
         
           Evulsi
           latebras
           cordis
           et
           explices
           .
        
         
           Ancipiti
           gladio
           Iesuitica
           texta
           secentur
           :
        
         
           Solvi
           nam
           nequeunt
           ancipites
           doli
           .
        
         
           DAN
           .
           FEATLY
           ,
           
             Magister
             Artium
          
           .
        
      
    
     
       
         
         
           THE
           NEW
           ARTE
           OF
           Lying
           ,
           couered
           by
           Iesuites
           vnder
           the
           Vaile
           of
           Equiuocation
           .
        
         
           THe
           a
           Apostle
           describing
           the
           state
           of
           Antichrist
           ,
           doth
           signifie
           ,
           that
           
             à
             mysterie
             of
             iniquitie
          
           should
           appeare
           in
           the
           managing
           of
           it
           :
           and
           this
           doth
           implie
           ,
           that
           in
           the
           kingdome
           of
           Antichrist
           iniquity
           should
           reigne
           vnder
           a
           coue●t
           
             of
             holinesse
          
           .
           And
           the
           same
           Apostle
           doth
           foretell
           ,
           b
           that
           in
           
             the
             latter
             times
          
           (
           which
           are
           the
           times
           of
           Antichrists
           reigne
           )
           men
           should
           
             speake
             lies
             in
             hypocrisie
          
           .
           And
           this
           ,
           though
           it
           may
           bee
           extended
           farther
           ,
           yet
           cannot
           bee
           more
           literally
           vnderstood
           ,
           then
           of
           such
           as
           teach
           a
           practise
           
             of
             lying
          
           ,
           vnder
           a
           pretence
           of
           preseruing
           trueth
           .
           Now
           of
           these
           Prophecies
           of
           the
           Apostle
           I
           may
           speake
           in
           a
           like
           manner
           ,
           and
           almost
           in
           the
           same
           words
           ,
           as
           our
           c
           Lord
           spake
           of
           the
           Prophecie
           of
           
             Isai
             ;
             This
             day
          
           are
           these
           
             Scriptures
             fulfilled
          
           in
           our
           eyes
           ;
           for
           now
           wee
           see
           those
           who
           exercise
           
             a
             mystery
             of
             iniquity
          
           ,
           and
           
             speake
             lies
          
           ,
           pretending
           thereby
           to
           maintaine
           and
           preserue
           the
           trueth
           :
           as
           (
           to
           
           omit
           all
           further
           instance
           )
           may
           euidently
           be
           seene
           in
           a
           new-found
           Arte
           of
           Equiuocation
           .
           For
           the
           Masters
           and
           maintainers
           thereof
           doe
           tell
           vs
           ,
           d
           
             That
             by
             speaking
             according
             to
             this
             Arte
             of
             dissembling
             ,
             sinnes
             are
             auoided
             ,
             which
             ,
          
           without
           it
           ,
           
             are
             commonly
             committed
          
           .
           And
           that
           e
           
             Equiuocation
             altogether
             serueth
             ,
             or
             is
             of
             good
             vse
             for
             auoiding
             of
             lyes
             and
             periuries
             .
          
           And
           f
           that
           for
           
             what
             end
             or
             reason
             soeuer
             a
             man
             sweare
             ,
             that
             hee
             did
             not
             doe
             a
             thing
             ,
             which
             indeed
             hee
             did
             doe
             ,
             yet
             hauing
             his
             reseruation
             within
             himselfe
             ,
             he
             in
             very
             deede
             telleth
             no
             lie
             .
          
           And
           g
           
             that
             by
             this
             singular
             doctrine
             wee
             may
             auoid
             innumerable
             sinnes
             ,
             which
             through
             heedlesnesse
             diuers
             of
             vs
             doe
             euery
             foote
             commit
             ,
             by
             denying
             or
             affirming
             things
             vsually
             ,
             without
             a
             reseruation
             vnderstood
             ,
             with
             which
             if
             they
             were
             ioyned
             ,
             they
             would
             bee
             true
             .
          
           And
           to
           this
           purpose
           it
           is
           ,
           that
           Father
           h
           Garnet
           ,
           a
           Master
           of
           this
           Arte
           ,
           when
           a
           booke
           was
           to
           be
           licenced
           by
           him
           ,
           the
           title
           whereof
           was
           ,
           
             A
             Treatise
             of
             Equiuocation
          
           ,
           hee
           scored
           out
           that
           title
           ,
           and
           put
           this
           in
           the
           place
           of
           it
           ,
           
             A
             Treatise
             against
             lying
             and
             fraudulent
             dissimulation
             .
          
           By
           all
           which
           it
           may
           appeare
           ,
           that
           these
           men
           ,
           while
           they
           teach
           the
           Arte
           of
           Equiuocation
           ,
           do
           professe
           notwithstanding
           ,
           that
           all
           which
           they
           doe
           ,
           is
           with
           a
           religious
           obseruance
           and
           preseruation
           of
           the
           trueth
           .
           But
           now
           in
           the
           second
           place
           I
           offer
           to
           prooue
           in
           this
           short
           Treatise
           ,
           that
           whatsoeuer
           shewes
           they
           make
           to
           the
           contrary
           ,
           yet
           this
           deuice
           of
           Equiuocation
           is
           in
           truth
           ,
           an
           Arte
           of
           falshood
           and
           deceit
           ,
           and
           such
           as
           the
           Scriptures
           doe
           condemne
           vnder
           the
           name
           of
           lying
           .
           Which
           point
           if
           it
           bee
           once
           cleared
           ,
           then
           there
           can
           be
           no
           doubt
           ,
           but
           that
           the
           Church
           of
           Rome
           ,
           and
           her
           Doctors
           ,
           are
           they
           which
           exercise
           
             a
             mystery
             of
             iniquity
          
           ,
           and
           
             speake
             lies
             in
             hypocrisie
          
           .
        
         
         
           Now
           for
           the
           clearing
           hereof
           ,
           and
           that
           the
           world
           may
           see
           more
           fully
           what
           to
           thinke
           of
           this
           mystery
           ,
           there
           are
           fiue
           things
           ,
           which
           I
           haue
           thought
           necessary
           to
           be
           considered
           of
           .
           
             
               1
               The
               name
               ,
               or
               what
               is
               meant
               by
               the
               word
               Equiuocation
               in
               this
               Question
               .
            
             
               2
               The
               Originall
               of
               it
               ,
               or
               who
               be
               the
               Authors
               and
               vpholders
               of
               it
               .
            
             
               3
               The
               obiect
               and
               matter
               ,
               or
               in
               what
               cases
               they
               allow
               it
               to
               be
               lawfull
               .
            
             
               4
               The
               vse
               ,
               or
               rather
               abuse
               of
               it
               ,
               or
               for
               what
               turnes
               it
               may
               serue
               the
               Patrons
               of
               it
               .
            
             
               5
               The
               Grounds
               ,
               or
               what
               the
               proofes
               or
               reasons
               are
               either
               for
               or
               against
               it
               .
            
          
        
         
           
             CHAP.
             1.
             
          
           
             Of
             the
             name
             ,
             and
             what
             is
             meant
             by
             the
             word
             Equiuocation
             in
             this
             Question
             .
          
           
             THat
             wee
             may
             the
             better
             vnderstand
             what
             is
             meant
             by
             this
             word
             ,
             wee
             must
             note
             that
             there
             are
             two
             famous
             acceptions
             and
             vses
             of
             the
             word
             Equiuocation
             among
             men
             .
             The
             first
             is
             a
             proper
             and
             ancient
             vse
             of
             it
             ,
             frequent
             among
             all
             sorts
             of
             writers
             ,
             but
             handled
             and
             spoken
             of
             ,
             especially
             in
             Logicke
             .
             The
             second
             is
             an
             improper
             and
             abusiue
             acception
             of
             it
             ,
             which
             was
             of
             late
             yeeres
             deuised
             by
             some
             writers
             and
             Doctors
             of
             the
             Romane
             Church
             .
             Father
             Parsons
             calleth
             the
             forme
             ,
             verball
             ,
             and
             the
             later
             ,
             
               mentall
               Equiuocation
            
             .
             And
             of
             these
             hee
             saith
             ,
             a
             that
             the
             verball
             is
             
               proper
               Equiuocation
            
             ;
             the
             mentall
             is
             so
             called
             ,
             
               rather
               by
               a
               
               certaine
               similitude
               ,
               then
               propriety
               of
               speach
               ,
            
             and
             that
             a
             the
             
               verball
               is
               onely
               true
               and
               proper
               Equiuocation
               ,
               for
               that
               mentall
               in
               rigor
               is
               none
               .
            
             And
             againe
             ,
             that
             b
             
               Equiuocation
               hath
               of
               later
               yeeres
               onely
               been
               accustomed
               to
               bee
               vsed
               in
               this
               sense
               ,
            
             that
             is
             ,
             for
             
               mentall
               Equiuocation
            
             .
             And
             Heissius
             another
             Iesuite
             ,
             &
             Patron
             of
             this
             Art
             ,
             saith
             ,
             c
             that
             their
             
               mixt
               speach
            
             (
             which
             they
             call
             
               mentall
               Equiuocation
               )
               is
               not
               properly
               Equiuocation
               .
            
             By
             which
             speaches
             of
             these
             Iesuites
             (
             especially
             seeing
             the
             one
             of
             them
             is
             a
             man
             so
             well
             seene
             in
             this
             Arte
             ,
             and
             so
             much
             exercised
             in
             this
             argument
             of
             Equiuocation
             )
             I
             presume
             I
             haue
             sufficient
             warrant
             to
             say
             as
             I
             did
             ,
             without
             the
             controll
             of
             any
             of
             our
             punie
             Iesuites
             ,
             that
             the
             one
             vse
             and
             acception
             is
             proper
             and
             ancient
             ,
             the
             other
             vnproper
             ,
             and
             of
             a
             later
             growth
             ,
             that
             is
             ,
             since
             the
             
               mystery
               of
               iniquity
            
             did
             open
             it selfe
             more
             fully
             to
             the
             world
             ,
             and
             men
             did
             more
             apparantly
             
               speake
               lies
               in
               hypocrisie
            
             .
             But
             yet
             for
             the
             distinguishing
             of
             these
             two
             kindes
             ,
             I
             will
             rather
             call
             the
             first
             
               Logicall
               Equiuocation
            
             ,
             as
             being
             that
             which
             Logicke
             doth
             onely
             acknowledge
             :
             and
             the
             later
             I
             will
             call
             
               Iesuiticall
               Equiuocation
            
             ,
             as
             hauing
             ,
             if
             not
             its
             first
             deuising
             ,
             yet
             at
             least
             ,
             its
             polishing
             from
             men
             of
             that
             Order
             .
             The
             Question
             in
             this
             place
             is
             onely
             concerning
             the
             later
             ,
             which
             I
             call
             
               Iesuiticall
               Equiuocation
            
             .
             Notwithstanding
             for
             the
             better
             clearing
             of
             the
             point
             in
             controuersie
             ,
             somewhat
             is
             first
             to
             bee
             said
             concerning
             the
             former
             ,
             which
             I
             call
             Logicall
             .
          
           
             
               First
               then
               for
               the
            
             Logicall
             Equiuocation
             ;
             
               it
               is
               an
            
             ambiguous
             or
             doubtfull
             saying
             ,
             when
             one
             word
             or
             speach
             hath
             mo●
             senses
             then
             one
             ,
             
               and
               it
               hapeneth
               three
               wayes
            
             .
          
           
             1.
             
             When
             a
             word
             by
             it selfe
             hath
             diuers
             significations
             and
             meanings
             ;
             as
             this
             word
             
               [
               to
               know
            
             ]
             hath
             .
             For
             sometimes
             it
             signifieth
             to
             apprehend
             and
             vnderstand
             the
             certainety
             of
             some
             truth
             :
             
             as
             when
             S.
             Iohn
             saith
             ;
             GOD
             
               is
               greater
               then
               our
               hearts
               ,
               and
               knoweth
               all
               things
               .
               2.
               
               [
               To
               know
               ]
            
             is
             as
             much
             as
             to
             approue
             and
             allow
             of
             :
             as
             when
             
             Dauid
             saith
             ;
             
             
               The
               Lord
               knoweth
               the
               way
               of
               the
               righteous
               .
            
             And
             when
             Christ
             saith
             to
             the
             foolish
             Virgins
             ;
             
             
               Verily
               I
               say
               vnto
               you
               ,
               I
               know
               you
               not
               .
            
             The
             meaning
             is
             ;
             I
             doe
             not
             acknowledge
             you
             for
             any
             of
             mine
             .
             In
             this
             ,
             and
             such
             like
             words
             as
             this
             ,
             there
             is
             an
             Equiuocation
             ;
             because
             the
             word
             hath
             diuers
             acceptions
             and
             vses
             .
          
           
             2.
             
             When
             words
             ,
             which
             haue
             but
             one
             signification
             of
             themselues
             ,
             yet
             are
             so
             ioyned
             together
             in
             some
             sentence
             ,
             as
             that
             they
             may
             ,
             by
             reason
             of
             the
             composition
             ,
             make
             and
             yeeld
             diuers
             meanings
             :
             or
             when
             by
             reason
             of
             their
             contexture
             ,
             they
             may
             haue
             moe
             meanings
             than
             one
             :
             
             as
             when
             S.
             Luke
             saith
             ;
             
               When
               they
               heard
               this
               ,
               they
               were
               baptized
               in
               the
               Name
               of
               the
               Lord
               Iesus
               :
            
             these
             words
             are
             diuersly
             construed
             by
             the
             Learned
             .
             For
             some
             thinke
             them
             to
             bee
             the
             words
             of
             S.
             Paul
             ,
             and
             to
             haue
             reference
             to
             the
             speech
             of
             
               Iohn
               Baptist
            
             ,
             immediately
             going
             before
             :
             and
             then
             the
             meaning
             must
             bee
             this
             ;
             that
             when
             those
             brethren
             ,
             there
             spoken
             of
             ,
             
               heard
               Iohn
            
             so
             teaching
             concerning
             Christ
             ,
             
               they
               were
               baptized
            
             of
             
               Iohn
               ,
               in
               the
               Name
               of
               the
               Lord
               Iesus
               .
            
             But
             others
             thinke
             them
             to
             be
             the
             words
             of
             S.
             Luke
             ,
             and
             to
             haue
             reference
             to
             the
             former
             speech
             of
             S.
             Paul
             :
             and
             then
             the
             meaning
             must
             be
             ;
             that
             when
             those
             brethren
             had
             
               heard
               Paul
            
             discoursing
             in
             this
             manner
             of
             Iohn
             and
             his
             Baptisme
             ,
             then
             
               They
               were
               baptized
            
             of
             
               Paul
               ,
               in
               the
               Name
               of
               Christ.
            
             In
             this
             Clause
             then
             ,
             there
             are
             two
             senses
             giuen
             by
             the
             Learned
             ;
             and
             that
             sheweth
             that
             there
             is
             an
             ambiguity
             ;
             but
             that
             ambiguitie
             riseth
             not
             from
             the
             diuersitie
             of
             significations
             in
             any
             of
             the
             words
             ,
             but
             from
             the
             different
             consideration
             of
             the
             contexture
             or
             composition
             of
             the
             sentence
             .
          
           
             3.
             
             When
             the
             circumstances
             of
             time
             ,
             place
             ,
             persons
             ,
             &c.
             are
             such
             ,
             as
             that
             in
             reason
             ,
             and
             in
             the
             iudgement
             of
             sober
             men
             ,
             being
             well
             and
             duely
             considered
             ,
             they
             may
             limit
             or
             restraine
             the
             speech
             to
             some
             speciall
             matter
             or
             subiect
             ;
             or
             otherwise
             alter
             the
             meaning
             of
             it
             from
             that
             
             which
             it
             should
             haue
             ,
             if
             it
             were
             in
             some
             other
             place
             ,
             and
             vpon
             some
             other
             occasion
             .
             As
             for
             example
             :
             when
             S.
             Paul
             saith
             ;
             
               I
               haue
               not
               shunned
               to
               declare
               vnto
               you
               all
               the
               Counsell
               of
               God.
            
             
             These
             words
             considered
             by
             themselues
             ,
             doe
             comprize
             all
             the
             Secrets
             of
             God
             ,
             and
             all
             the
             mysteries
             of
             His
             Wisedome
             :
             but
             if
             we
             consider
             the
             circumstances
             of
             the
             persons
             ,
             time
             ,
             place
             ,
             and
             occasion
             ;
             as
             that
             the
             speaker
             was
             Paul
             ,
             an
             Apostle
             ,
             whose
             office
             and
             imployment
             was
             to
             teach
             the
             mysteries
             of
             Religion
             ;
             that
             the
             hearers
             were
             the
             Church
             of
             Ephesus
             ,
             who
             expected
             information
             in
             matters
             of
             saluation
             ;
             and
             that
             the
             occasion
             of
             their
             meeting
             at
             this
             time
             ,
             and
             in
             this
             place
             ,
             was
             onely
             for
             teaching
             and
             learning
             the
             Word
             of
             God
             ,
             and
             the
             Gospell
             of
             Iesus
             Christ
             :
             these
             circumstances
             ,
             in
             reason
             ,
             may
             teach
             vs
             ,
             that
             in
             this
             place
             ,
             those
             words
             
               [
               all
               the
               Counsell
               of
               God
               ]
            
             are
             not
             to
             bee
             extended
             to
             all
             the
             secrets
             and
             depth
             of
             Gods
             Wisedome
             ;
             a
             great
             part
             whereof
             ,
             is
             neither
             reuealed
             ,
             nor
             necessarie
             to
             bee
             knowne
             of
             any
             man
             ;
             and
             some
             part
             whereof
             ,
             though
             it
             be
             reuealed
             ,
             yet
             was
             not
             pertinent
             to
             this
             occasion
             ;
             but
             rather
             ,
             that
             those
             words
             are
             to
             bee
             limited
             and
             restrained
             ,
             according
             to
             the
             present
             occasion
             ,
             to
             signifie
             and
             note
             ,
             all
             necessary
             things
             for
             them
             to
             know
             for
             their
             soules
             health
             and
             saluation
             .
             Or
             ,
             to
             giue
             a
             more
             familiar
             example
             ,
             and
             such
             as
             a
             Iesuite
             hath
             giuen
             instance
             in●
             wee
             may
             suppose
             ,
             that
             two
             men
             going
             together
             in
             a
             iourney
             ;
             the
             one
             of
             them
             (
             his
             money
             sayling
             him
             )
             desireth
             to
             borrow
             ten
             pound
             of
             his
             fellow
             ;
             who
             maketh
             answere
             ,
             that
             he
             hath
             not
             so
             much
             :
             heere
             his
             meaning
             must
             be
             supposed
             to
             be
             ,
             that
             he
             hath
             not
             so
             much
             in
             his
             purse
             ,
             or
             so
             much
             in
             a
             readinesse
             about
             him
             ,
             though
             he
             had
             foure
             times
             the
             like
             value
             in
             his
             Chest
             at
             home
             .
             But
             if
             the
             same
             thing
             should
             be
             desired
             of
             him
             ,
             when
             he
             were
             at
             home
             in
             his
             owne
             house
             ,
             then
             the
             meaning
             would
             be
             ,
             that
             he
             had
             not
             such
             a
             summe
             at
             home
             .
             And
             the
             same
             answere
             ,
             which
             was
             true
             ,
             beeing
             giuen
             to
             his
             
             fellow
             .
             Traueller
             by
             the
             way
             ;
             would
             be
             a
             lye
             ,
             if
             it
             were
             vttered
             to
             him
             in
             his
             house
             .
             Thus
             there
             may
             arise
             an
             ambiguity
             in
             a
             speech
             ,
             by
             reason
             of
             the
             circumstances
             of
             person
             ,
             place
             ,
             time
             ,
             and
             occasion
             ;
             where
             otherwise
             there
             is
             no
             ambiguity
             either
             in
             the
             signification
             of
             any
             word
             ,
             or
             in
             the
             composition
             of
             the
             sentence
             ,
             considered
             in
             and
             by
             themselues
             .
          
           
             And
             in
             what
             kind
             soeuer
             ,
             of
             these
             now
             specified
             ,
             there
             happeneth
             an
             ambiguity
             ;
             that
             I
             call
             a
             
               Logicall
               Equiuocation
            
             ;
             concerning
             which
             our
             present
             question
             is
             not
             .
             For
             as
             the
             Doctors
             of
             the
             Romane
             Church
             ,
             so
             the
             learned
             of
             our
             side
             doe
             acknowledge
             ,
             that
             there
             may
             bee
             a
             lawfull
             vse
             of
             equiuocall
             speeches
             in
             euery
             of
             these
             kinds
             ,
             if
             they
             be
             not
             extended
             too
             farre
             ,
             or
             mis-applyed
             to
             a
             wrong
             cause
             .
             For
             ,
             to
             speake
             more
             particularly
             ,
             it
             is
             granted
             .
          
           
             1.
             
             That
             we
             may
             lawfully
             vse
             words
             ,
             which
             may
             indifferently
             be
             taken
             in
             diuers
             acceptions
             and
             meanings
             ,
             as
             they
             are
             then
             vsed
             .
             And
             this
             is
             plaine
             ,
             partly
             because
             the
             Scriptures
             are
             full
             of
             such
             speeches
             ;
             and
             partly
             ,
             because
             our
             common
             conuersation
             and
             life
             cannot
             bee
             without
             them
             .
          
           
             2.
             
             It
             is
             not
             vnlawfull
             ,
             when
             some
             case
             of
             further
             good
             doth
             require
             it
             ,
             to
             vse
             these
             ambiguous
             speeches
             in
             the
             lesse
             knowne
             and
             common
             signification
             ,
             and
             in
             āother
             meaning
             then
             it
             is
             likely
             the
             hearers
             wil
             vnderstand
             them
             for
             the
             present
             .
             For
             so
             ,
             when
             our
             Lord
             said
             ,
             
               Lazarus
               our
               friend
               sleepeth
            
             :
             
             He
             meant
             that
             he
             was
             dead
             ,
             which
             was
             the
             lesse
             common
             and
             knowne
             signification
             ;
             and
             therefore
             the
             Disciples
             ,
             according
             to
             the
             more
             vsuall
             meaning
             ,
             vnderstood
             him
             of
             naturall
             sleepe
             .
             And
             he
             did
             this
             for
             good
             purpose
             ,
             and
             for
             the
             profit
             of
             the
             hearers
             ;
             that
             they
             might
             heereby
             learne
             ,
             either
             that
             death
             in
             generall
             is
             to
             Gods
             children
             but
             as
             a
             sleepe
             ,
             by
             which
             they
             are
             refreshed
             ,
             and
             made
             the
             more
             liuely
             :
             or
             that
             this
             death
             of
             Lazarus
             ,
             was
             rather
             to
             bee
             called
             
             asleepe
             ,
             then
             a
             death
             ,
             because
             hee
             was
             so
             speedily
             raised
             from
             it
             againe
             .
          
           
             3
             It
             is
             not
             vnlawfull
             ,
             if
             there
             be
             iust
             cause
             for
             concealing
             of
             a
             trueth
             ,
             to
             vse
             an
             ambiguous
             speach
             in
             any
             of
             these
             kindes
             ,
             that
             thereby
             we
             may
             hide
             some
             thing
             from
             the
             hearers
             ,
             which
             they
             should
             not
             know
             .
             This
             assertion
             hath
             not
             so
             direct
             proofe
             from
             Scripture
             ,
             as
             the
             others
             haue
             ;
             &
             yet
             it
             is
             not
             without
             all
             proofe
             from
             the
             Scriptures
             neither
             .
             For
             there
             wee
             finde
             ,
             that
             a
             man
             may
             lawfully
             vtter
             one
             trueth
             ,
             thereby
             to
             hide
             another
             trueth
             from
             the
             hearer
             .
             As
             for
             example
             ,
             a
             God
             appointed
             Samuel
             to
             goe
             to
             Bethleem
             and
             anoint
             one
             of
             Iesses
             sonnes
             to
             bee
             King
             ;
             and
             when
             Samuel
             obiected
             ,
             
               How
               can
               I
               goe
               ?
               If
            
             Saul
             
               heare
               it
               ,
               hee
               will
               kill
               mee
               .
               The
               Lord
               said
               ,
               Take
               an
               heifer
               with
               thee
               ,
               and
               say
               ,
               I
               am
               come
               to
               sacrifice
               to
               the
               Lord.
            
             And
             so
             Samuel
             did
             ,
             as
             it
             followeth
             in
             the
             same
             Chapter
             ;
             and
             by
             this
             he
             cōcealed
             his
             purpose
             of
             anointing
             a
             new
             King
             ;
             which
             was
             the
             speciall
             intent
             of
             his
             going
             to
             that
             place
             .
             And
             if
             it
             be
             lawfull
             and
             warranted
             by
             Gods
             own
             appointment
             to
             vtter
             one
             trueth
             ,
             for
             the
             concealing
             of
             another
             :
             then
             in
             reason
             I
             thinke
             it
             cannot
             iustly
             be
             condemned
             for
             vnlawfull
             ,
             if
             a
             man
             ,
             vpon
             iust
             occasion
             ,
             doe
             vse
             an
             ambiguous
             speech
             in
             a
             true
             sense
             ,
             thereby
             to
             hide
             from
             the
             hearer
             ,
             something
             which
             hee
             should
             not
             knowe
             .
             For
             if
             in
             so
             doing
             any
             thing
             bee
             faulty
             ,
             it
             must
             be
             ,
             as
             I
             take
             it
             ,
             the
             one
             of
             the
             two
             ;
             either
             because
             an
             ambiguous
             speach
             is
             vsed
             in
             another
             meaning
             then
             it
             is
             likely
             the
             hearer
             will
             take
             it
             ;
             and
             that
             to
             be
             lawfull
             ,
             is
             prooued
             in
             the
             former
             assertion
             :
             or
             because
             this
             true
             sense
             in
             the
             ambiguous
             speach
             ,
             is
             vttered
             to
             conceale
             another
             thing
             from
             the
             hearer
             ;
             and
             that
             to
             be
             lawfull
             ,
             is
             cleare
             by
             this
             example
             of
             Samuel
             .
             And
             therfore
             I
             thinke
             the
             conclusion
             may
             hence
             be
             inferred
             ,
             that
             it
             is
             not
             vnlawfull
             ,
             if
             there
             be
             iust
             cause
             for
             concealing
             of
             a
             trueth
             ,
             to
             vse
             an
             ambiguous
             speach
             ,
             that
             thereby
             we
             may
             conceale
             some
             other
             thing
             ,
             which
             is
             not
             fit
             
             to
             be
             vttered
             .
             And
             hereto
             agree
             our
             learned
             diuines
             also
             For
             one
             ,
             speaking
             of
             Equiuocatiō
             ,
             as
             it
             cōsisteth
             in
             the
             ambiguitie
             of
             words
             vttered
             ,
             addeth
             ,
             a
             
               That
               this
               kind
               of
               Equiuocation
               ,
               especially
               in
               ordinary
               speach
               ,
               no
               man
               doubteth
               but
               that
               it
               may
               lawfully
               be
               vsed
               .
            
             And
             ,
             b
             
               this
               Equiuocation
               may
               haue
               his
               due
               place
               for
               concealing
               of
               Counfe●s
               ,
               and
               hiding
               of
               secrets
               .
            
             And
             againe
             ,
             speaking
             to
             his
             aduersary
             ,
             c
             Knowe
             (
             saith
             he
             )
             
               that
               those
               concealements
               ,
               whether
               of
               Confessions
               or
               Counsels
               ,
               whereof
               you
               speake
               ,
               where
               they
               doe
               consist
               of
               ambiguities
               in
               the
               words
               ,
               wee
               dislike
               not
               :
               onely
               if
               they
               be
               couered
               with
               a
               lie
               ,
               that
               wee
               doe
               wholly
               condemne
               .
            
             And
             another
             learned
             writer
             in
             our
             Church
             ,
             speaking
             of
             one
             ,
             that
             magnified
             the
             vse
             of
             Equiuocation
             ,
             adioineth
             ,
             d
             
               If
               by
               the
               name
               of
               Equiuocation
               he
               vnderstand
               a
               plaine
               and
               sober
               concealing
               and
               couering
               of
               secret
               counsels
               ,
               which
               in
               this
               miserable
               life
               is
               oft
               times
               necessary
               ,
               I
               am
               of
               his
               opinion
               too
               .
            
             This
             is
             the
             opinion
             and
             iudgement
             of
             our
             learned
             men
             ,
             concerning
             the
             vse
             of
             
               Logicall
               Equiuocation
            
             ;
             and
             herein
             we
             agree
             with
             them
             of
             the
             Church
             of
             Rome
             :
             or
             if
             there
             bee
             any
             difference
             among
             the
             learned
             of
             both
             sides
             in
             these
             cases
             already
             mentioned
             ,
             as
             perhaps
             about
             some
             circumstances
             in
             the
             vse
             of
             those
             ambiguous
             speaches
             there
             may
             be
             ,
             it
             is
             nothing
             to
             the
             present
             Question
             in
             hand
             ,
             which
             is
             not
             concerning
             any
             of
             the
             kindes
             of
             these
             
               Logicall
               Equiuocations
            
             ,
             which
             consist
             in
             the
             ambiguous
             acception
             and
             meaning
             of
             the
             words
             vttered
             .
             And
             therefore
             when
             the
             Equiuocaters
             of
             our
             time
             doe
             labor
             to
             confirme
             their
             Arte
             ,
             by
             the
             authorized
             vse
             of
             such
             speaches
             ,
             as
             are
             ambiguous
             by
             reason
             of
             the
             diuers
             meanings
             which
             the
             words
             may
             receiue
             ,
             they
             misse
             the
             marke
             ,
             beate
             the
             ayre
             ,
             and
             spend
             their
             labour
             to
             no
             purpose
             .
          
           
             And
             this
             being
             briefly
             noted
             ,
             concerning
             the
             true
             and
             
               Logicall
               Equiuocation
            
             ,
             I
             come
             now
             to
             the
             improper
             and
             Iesuiticall
             .
             And
             that
             what
             it
             is
             ,
             I
             will
             set
             downe
             in
             their
             owne
             words
             ,
             who
             professe
             to
             bee
             Patrons
             of
             it
             .
             
             Father
             Persons
             a
             then
             ,
             a
             man
             very
             laborious
             in
             the
             polishing
             of
             this
             Arte
             ,
             defineth
             it
             thus
             ;
             
               Equiuocation
               or
               Amphibologie
               in
               this
               our
               Controuersie
               ,
               is
               nothing
               else
               ,
               but
               when
               a
               speach
               is
               partly
               vttered
               in
               words
               ,
               and
               partly
               reserued
               in
               mind
               ,
               by
               which
               reseruation
               the
               sense
               of
               the
               proposition
               may
               be
               diuers
               .
            
             And
             again
             ,
             b
             
               mentall
               Equiuocation
            
             (
             saith
             he
             )
             
               is
               ,
               when
               any
               speach
               hath
               or
               may
               haue
               a
               double
               sense
               ,
               not
               by
               any
               double
               signification
               or
               composition
               of
               the
               words
               themselues
               ,
               but
               onely
               by
               some
               reseruation
               of
               minde
               in
               the
               speaker
               ,
               whereby
               his
               meaning
               is
               made
               different
               from
               the
               sense
               which
               the
               words
               that
               are
               vttered
               ,
               doe
               beare
               or
               yeeld
               without
               that
               reseruation
               .
            
             And
             Sanchez
             giuing
             a
             Rule
             concerning
             the
             words
             vsed
             in
             this
             their
             Equiuocation
             ,
             saith
             ,
             c
             
               A
               man
               may
               without
               telling
               of
               a
               lye
               ,
               vse
               those
               words
               ,
               although
               they
               be
               not
               ambiguous
               by
               their
               signification
               ,
               and
               doe
               not
               make
               a
               true
               sense
               ,
               either
               by
               themselues
               ,
               or
               by
               reason
               of
               the
               circumstano●s
               then
               occurring
               ,
               but
               doe
               onely
               make
               a
               true
               sense
               by
               some
               addition
               ,
               kept
               in
               the
               speakers
               minde
               ,
               whatsoeuer
               that
               addition
               bee
               .
            
             Thus
             they
             .
             By
             which
             descriptions
             it
             appeareth
             ,
             that
             
               Iesuiticall
               Equiuocation
            
             ,
             is
             a
             
               mixt
               proposition
            
             ,
             (
             as
             Persons
             also
             diuers
             times
             calleth
             it
             )
             part
             whereof
             is
             vttered
             in
             words
             ,
             and
             so
             taken
             it
             hath
             one
             sense
             ;
             and
             another
             part
             of
             it
             is
             reserued
             and
             vnderstood
             in
             the
             speakers
             minde
             ,
             which
             being
             added
             to
             the
             words
             spoken
             ,
             maketh
             another
             sense
             ;
             as
             for
             example
             ,
             A
             Seminarie
             ,
             or
             a
             Iesuite-Priest
             being
             asked
             by
             a
             Magistrate
             ,
             
               Are
               you
               a
               Priest
            
             ?
             He
             answereth
             ,
             
               I
               am
               no
               Priest
            
             ,
             vnderstanding
             and
             reseruing
             in
             his
             minde
             this
             clause
             ,
             
               So
               as
               I
               am
               bound
               to
               tell
               you
               ,
            
             or
             any
             other
             which
             himselfe
             pleaseth
             to
             like
             purpose
             :
             here
             (
             say
             they
             )
             is
             but
             one
             
               mixt
               proposit●●
            
             part
             whereof
             is
             vttered
             in
             words
             ,
             namely
             ,
             
               I
               am
               no
               Priest
            
             ;
             and
             that
             taken
             alone
             as
             it
             is
             vttered
             ,
             breedeth
             a
             false
             s●tise
             ,
             and
             in
             this
             sense
             they
             would
             haue
             the
             Magistrate
             to
             conceiue
             it
             :
             &
             another
             part
             of
             that
             proposition
             is
             reserued
             and
             kept
             secret
             and
             close
             in
             the
             Priests
             mind
             ,
             &
             that
             is
             this
             ,
             
               So
               as
               I
               am
               bound
               to
               tell
               you
               .
            
             And
             this
             
             secret
             &
             
               mentall
               reseruation
            
             ,
             being
             added
             to
             the
             words
             ,
             maketh
             this
             one
             entire
             Proposition
             ;
             
               I
               am
               no
               Priest
               ,
               so
               as
               I
               am
               bound
               to
               tell
               you
               :
            
             and
             that
             being
             taken
             all
             together
             ,
             maketh
             a
             true
             sence
             ,
             and
             so
             the
             Priest
             vnderstandeth
             it
             .
             And
             therefore
             ,
             if
             he
             doe
             but
             keepe
             ,
             or
             reserue
             ,
             or
             vnderstand
             that
             or
             any
             such
             clause
             in
             his
             minde
             ,
             though
             the
             words
             which
             he
             speaketh
             bee
             neuer
             so
             false
             ,
             yet
             this
             man
             telleth
             no
             lye
             ,
             nor
             speaketh
             no
             vntruth
             .
             Such
             is
             the
             vertue
             of
             this
             new
             found
             Arte
             ;
             and
             thus
             they
             describe
             it
             .
          
           
             But
             that
             it
             may
             yet
             appeare
             more
             fully
             and
             more
             distinctly
             ,
             it
             will
             not
             be
             amisse
             to
             set
             downe
             the
             mysterie
             of
             this
             Art
             in
             certaine
             distinct
             Propositions
             ,
             all
             gathered
             from
             their
             owne
             writings
             ,
             and
             approued
             dealings
             .
          
           
             l.
             That
             this
             
               mixt
               Proposition
            
             of
             theirs
             ,
             or
             this
             Equiuocation
             ,
             as
             they
             call
             it
             ,
             whether
             we
             consider
             that
             part
             of
             it
             which
             is
             vttered
             in
             words
             ;
             or
             the
             whole
             Proposition
             ,
             as
             it
             hath
             the
             reseruatiō
             added
             to
             it
             ,
             which
             is
             kept
             in
             the
             speakers
             mind
             ;
             hath
             in
             neither
             respect
             or
             consideration
             ,
             a
             as
             
               F.
               P.
            
             saith
             ,
             
               any
               doubtful
               sense
               of
               speech
               or
               words
               ,
               by
               their
               doubtfull
               or
               double
               signification
               ;
               but
               only
               that
               it
               vttereth
               not
               all
               the
               whole
               sense
               of
               the
               speaker
            
             ;
             &
             therfore
             
               cannot
               be
               properly
               called
               equiuocall
               ,
               according
               to
            
             Aristotles
             
               meaning
               &
               Definition
            
             .
             And
             againe
             ,
             
               These
               mixt
               Propositions
            
             (
             b
             saith
             he
             )
             
               be
               not
               properly
               equiuocall
               in
               the
               sense
               that
            
             Aristotle
             
               did
               define
            
             ,
             &c.
             
               for
               that
               they
               doe
               not
               of
               themselues
               nor
               their
               own
               natures
               ,
               signifie
               equally
               diuers
               things
               ;
               but
               being
               vnderstood
               wholly
               ,
               haue
               a
               simple
               and
               single
               signification
               in
               the
               mind
               and
               vnderstanding
               of
               the
               speaker
               :
               yet
               ,
               for
               that
               the
               hearer
               concerning
               but
               〈…〉
               thereof
               ,
               apprehendeth
               a
               different
               sense
               from
               the
               speaker
               ;
               they
               may
            
             ab
             effectu
             ,
             
               be
               called
               ambiguous
               ;
               for
               that
               they
               leaue
               a
               different
               sense
               in
               the
               hearer
               &
               speaker
               ,
               albeit
               of
               themselues
               they
               be
               plaine
               ,
               cle●re
               ,
               and
               true
               ,
               &c.
               
            
             Out
             of
             which
             words
             ,
             considered
             &
             ioyned
             with
             that
             which
             was
             formerly
             cited
             out
             of
             Sanchez
             and
             Parsons
             ,
             we
             may
             note
             three
             things
             .
             1.
             
             That
             there
             
             is
             no
             ambiguity
             or
             
               doubtfull
               sense
            
             ,
             either
             in
             the
             words
             vttered
             ,
             if
             they
             be
             taken
             alone
             ;
             nor
             in
             the
             whole
             Proposition
             ,
             as
             they
             compound
             it
             of
             the
             words
             vttered
             ,
             &
             ●he
             reseruation
             vnderstood
             ,
             taken
             together
             .
             2.
             
             That
             therefore
             they
             call
             it
             Equiuocation
             ,
             or
             an
             
               Equiuocall
               Proposition
            
             or
             speech
             ;
             because
             they
             signifie
             or
             expresse
             one
             meaning
             to
             the
             hearer
             ,
             which
             is
             false
             ;
             and
             retaine
             or
             vnderstand
             another
             sense
             within
             themselues
             ,
             which
             is
             true
             .
             3.
             
             That
             the
             taking
             of
             this
             word
             Equiuocation
             in
             this
             meaning
             ,
             is
             not
             proper
             ,
             and
             such
             as
             Aristotle
             did
             vnderstand
             and
             conceiue
             by
             it
             .
             Hee
             might
             haue
             said
             ,
             that
             it
             is
             not
             proper
             ,
             nor
             such
             as
             either
             Aristotle
             ,
             or
             any
             man
             either
             learned
             or
             vnlearned
             ,
             hauing
             but
             common
             sense
             in
             his
             head
             ,
             and
             common
             honesty
             in
             his
             heart
             ,
             did
             euer
             acknowledge
             before
             this
             last
             Age.
             And
             the
             truth
             is
             ,
             they
             therfore
             call
             it
             an
             Equiuocatiō
             ,
             though
             the
             word
             was
             neuer
             known
             to
             haue
             any
             such
             meaning
             or
             signification
             ▪
             because
             they
             are
             ashamed
             to
             call
             it
             by
             its
             right
             name
             ,
             which
             is
             ,
             
               A
               Lye.
            
             But
             as
             the
             couetous
             man
             ,
             though
             he
             practiseth
             the
             thing
             ,
             yet
             abhorres
             the
             name
             ;
             and
             therefore
             will
             be
             called
             
               a
               good
               husband
            
             ,
             or
             
               a
               thrifty
               man
            
             :
             And
             as
             a
             thiefe
             is
             ashamed
             of
             his
             right
             name
             ,
             and
             when
             he
             meeteth
             with
             a
             Traueller
             to
             whom
             he
             would
             signifie
             his
             e●rand
             ;
             he
             saith
             ,
             that
             
               he
               is
               a
               Good-fellow
               which
               wanteth
               money
               :
            
             So
             the
             Romanists
             teach
             an
             Arte
             of
             lying
             ;
             and
             because
             they
             are
             ashamed
             of
             the
             infamous
             name
             of
             Lyers
             ,
             they
             call
             themselues
             Equiuocators
             :
             and
             that
             which
             other
             men
             call
             Lying
             ,
             they
             call
             Equiuocating
             .
          
           
             2.
             
             That
             if
             a
             man
             will
             vse
             this
             benefit
             of
             Equiuocating
             ,
             he
             must
             be
             warie
             and
             carefull
             ,
             that
             he
             reserue
             some
             secret
             clause
             in
             his
             mind
             ,
             which
             being
             added
             to
             the
             words
             vttered
             ,
             doe
             make
             a
             true
             speech
             ;
             or
             else
             all
             is
             marred
             ,
             and
             he
             ,
             for
             want
             of
             that
             clause
             ,
             become
             a
             plaine
             Lyer
             .
          
           
             
               To
               this
               purpose
               ,
               Father
            
             Persons
             a
             
               saith
               ,
               that
               the
            
             Equiuocator
             speaketh
             a
             trueth
             in
             his
             owne
             meaning
             ,
             and
             in
             
             the
             sight
             ef
             God
             ;
             which
             alwaies
             he
             must
             doe
             ,
             when
             hee
             vseth
             this
             Euasion
             ;
             for
             that
             otherwise
             he
             should
             lye
             ,
             and
             commit
             sinne
             ,
             if
             he
             had
             not
             some
             true
             sense
             reserued
             in
             his
             mind
             ,
             &c.
             
          
           
             To
             declare
             this
             yet
             further
             :
             Say
             that
             two
             Priests
             were
             questioned
             by
             a
             Magistrate
             ,
             whether
             they
             were
             Priests
             or
             no
             ;
             and
             the
             one
             should
             say
             ,
             
               I
               am
               no
               Priest
            
             :
             and
             should
             withall
             reserue
             in
             his
             mind
             this
             clause
             ,
             
               So
               as
               I
               am
               bound
               to
               tell
               you
               :
            
             and
             the
             other
             should
             answere
             in
             the
             very
             same
             words
             ,
             
               I
               am
               no
               Priest
            
             :
             but
             should
             forget
             or
             neglect
             to
             frame
             or
             imagine
             in
             his
             mind
             that
             reseruation
             ,
             or
             some
             such
             like
             :
             the
             former
             ,
             who
             imagined
             that
             reseruation
             in
             his
             mind
             ,
             should
             be
             an
             Equiuocator
             ,
             
             and
             speake
             the
             truth
             ;
             but
             the
             latter
             ,
             who
             had
             omitted
             it
             ,
             should
             be
             a
             Lyer
             ,
             and
             vtter
             a
             falshood
             and
             vntruth
             ,
             though
             hee
             speake
             none
             but
             the
             very
             same
             words
             ;
             and
             they
             haue
             none
             but
             one
             signification
             and
             meaning
             .
          
           
             This
             they
             say
             ,
             to
             shew
             vs
             ,
             how
             an
             Equiuocator
             doth
             differ
             very
             much
             from
             a
             Lyer
             .
             The
             truth
             is
             ;
             this
             Equiuocator
             and
             this
             Lyer
             doe
             differ
             as
             much
             as
             two
             false
             knaues
             ,
             the
             one
             of
             which
             is
             called
             a
             Thiefe
             ,
             and
             the
             other
             ,
             
               a
               Good-fellow
               that
               taketh
               a
               Purse
               .
            
          
           
             3.
             
             That
             whatsoeuer
             a
             man
             doe
             say
             or
             sweare
             ,
             be
             it
             otherwise
             neuer
             so
             false
             and
             absurd
             ;
             yet
             if
             a
             man
             doe
             imagine
             a
             clause
             in
             his
             mind
             ,
             which
             being
             added
             to
             the
             words
             spoken
             ,
             would
             make
             a
             true
             meaning
             ;
             then
             the
             former
             speech
             or
             saying
             ,
             how
             false
             soeuer
             otherwise
             becommeth
             true
             ,
             and
             without
             all
             compasse
             of
             lying
             :
             because
             (
             saith
             Father
             a
             
               Persons
               )
               it
               is
               freed
               from
               the
               nature
               of
               a
               Lye
               ,
               by
               the
               due
               &
               iust
               reseruation
               in
               the
               speakers
               mind
               .
               By
               the
               due
               and
               iust
               reseruation
               ,
            
             saith
             hee
             .
             But
             suppose
             the
             reseruation
             be
             not
             iust
             and
             due
             ,
             but
             that
             a
             man
             vse
             this
             arte
             ,
             when
             he
             ought
             not
             to
             equiuocate
             ?
             Why
             ,
             yet
             euen
             then
             ,
             he
             is
             by
             this
             reseruation
             freed
             from
             telling
             of
             a
             Lye
             ,
             though
             not
             freed
             from
             all
             sinne
             .
             For
             
               though
               is
               
               should
               not
               be
               properly
               the
               sinne
               of
               Lying
               ,
               nor
               against
               the
               negatiue
               Precept
               of
               Truth
               :
               yet
               should
               it
               be
               another
               sinne
               ,
               against
               the
               publike
               good
               of
               ciuill
               society
               ,
               and
               consequently
               against
               the
               affirmatiue
               Precept
               of
               Truth
               ,
               &c.
               
            
             Thus
             speaketh
             Father
             a
             Persons
             .
             And
             to
             the
             like
             purpose
             Valentia
             b
             .
             But
             Sanchez
             more
             plainely
             and
             roundly
             :
             
               If
               a
               man
            
             (
             c
             saith
             he
             )
             
               either
               alone
               or
               before
               company
               ,
               either
               being
               asked
               or
               of
               his
               owne
               accord
               ,
               either
               for
               recreation
               sake
               ,
               or
               for
               any
               other
               end
               ,
               doe
               sweare
               that
               he
               did
               not
               doe
               something
               ,
               which
               indeed
               he
               did
               do
               ;
               vnderstanding
               within
               himselfe
               some
               other
               thing
               then
               that
               he
               did
               doc
               ;
               or
               some
               other
               day
               then
               that
               in
               which
               he
               did
               doe
               it
               ,
               or
               any
               other
               addition
               that
               is
               true
               ;
               this
               man
               ,
               in
               very
               deed
               ,
               doth
               neither
               lye
               nor
               forsweare
               .
            
          
           
             Thus
             they
             speake
             ,
             and
             so
             must
             all
             they
             that
             will
             maintaine
             this
             Arte.
             For
             whereas
             Father
             Persons
             ,
             speaking
             of
             the
             Wife
             of
             Ananias
             ,
             saith
             ;
             d
             that
             
               shee
               beeing
               lawfully
               demanded
               by
               S.
            
             Peter
             
               in
               a
               lawfull
               cause
               ,
               touching
               her
               owne
               vow
               and
               promise
               ,
               no
               clause
               of
               reseruation
               could
               saue
               her
               speech
               from
               lying
               :
            
             he
             doth
             herein
             not
             only
             contradict
             himselfe
             ,
             as
             Lyers
             vsually
             doe
             ,
             but
             doth
             also
             thereby
             ouerthrow
             the
             very
             grounds
             of
             this
             fond
             Arte.
             For
             if
             a
             reseruation
             in
             the
             mind
             doe
             free
             the
             Equiuocator
             from
             lying
             ;
             because
             that
             beeing
             added
             to
             his
             words
             ,
             both
             together
             do
             make
             a
             true
             Proposition
             ;
             why
             should
             not
             a
             reseruation
             in
             this
             womans
             mind
             ,
             saue
             her
             speech
             from
             lying
             ,
             if
             it
             were
             such
             ,
             as
             being
             added
             to
             her
             words
             ,
             both
             together
             might
             yeeld
             a
             true
             meaning
             ;
             which
             ,
             according
             to
             the
             rules
             of
             this
             Arte
             ,
             it
             had
             beene
             easie
             for
             this
             woman
             to
             frame
             ▪
          
           
             4
             That
             in
             any
             case
             ,
             in
             which
             Equiuocation
             may
             bee
             vsed
             ,
             a
             man
             may
             frame
             any
             reseruation
             ,
             whatsoeuer
             himselfe
             pleaseth
             ,
             so
             it
             be
             such
             ,
             as
             being
             added
             to
             the
             words
             ,
             doth
             make
             the
             whole
             compound
             to
             bee
             true
             .
             e
             Persons
             somtimes
             seemeth
             to
             require
             ,
             that
             the
             reseruatiō
             be
             
               conformable
               to
               the
               matter
               ,
               time
               ,
               and
               place
               ;
               &
               not
               fained
               at
               randome
               ,
               as
               some
               fondly
               do
               imagine
               .
            
             But
             he
             doth
             but
             
             mocke
             his
             Reader
             ;
             making
             shew
             of
             following
             the
             former
             Schoole-Doctors
             ,
             whose
             words
             these
             are
             ;
             when
             he
             hath
             no
             such
             meaning
             as
             they
             had
             in
             them
             .
             For
             ,
             when
             he
             speaketh
             plainely
             ,
             and
             so
             as
             you
             may
             vnderstand
             his
             distinct
             meaning
             .
             them
             his
             a
             words
             are
             ;
             
               I
               doe
               truely
               and
               really
               meane
               ,
               that
               I
               am
               no
               Priest
               ,
               in
               the
               sense
               that
               I
               speake
               it
               ,
               which
               may
               be
               any
               that
               pleaseth
               me
               ,
               or
               that
               I
               list
               to
               frame
               to
               my selfe
               :
               so
               as
               I
               may
               meane
               ,
               that
               I
               am
               no
               Priest
               ,
               such
               as
               I
               should
               be
               ,
               such
               as
               I
               desire
               to
               be
               ,
               such
               as
               is
               worthy
               of
               so
               great
               an
               office
               ,
               and
               sacred
               a
               function
               ;
               such
               as
               he
               ought
               to
               be
               ,
               that
               occupieth
               the
               place
               of
               God
               in
               gouerning
               of
               soules
               ;
               I
               am
               no
               Priest
               subiect
               to
               the
               demander
               ,
               or
               obliged
               to
               answere
               his
               demands
               ;
               or
               the
               like
               .
            
             Thus
             ,
             and
             such
             like
             ,
             whatsoeuer
             he
             pleaseth
             ,
             he
             professeth
             may
             be
             his
             reseruations
             ,
             when
             he
             denyeth
             himselfe
             to
             be
             a
             Priest
             :
             and
             what
             conformity
             these
             haue
             ,
             at
             least
             the
             most
             of
             them
             ,
             with
             the
             Circumstances
             ,
             I
             leaue
             to
             bee
             declared
             by
             the
             Patrons
             and
             Masters
             of
             this
             Arte.
             Sure
             I
             am
             ,
             if
             such
             large
             scope
             may
             be
             granted
             ,
             and
             yet
             the
             reseruation
             bee
             conformable
             to
             the
             matter
             ,
             &c.
             and
             not
             
               fained
               at
               randome
            
             ,
             then
             it
             will
             be
             an
             easie
             matter
             to
             keepe
             within
             cōpasse
             ,
             and
             to
             obserue
             the
             wise
             rule
             of
             this
             graue
             Father
             .
             But
             ,
             let
             Persons
             goe
             with
             his
             doubling
             ,
             and
             let
             vs
             heare
             what
             others
             say
             .
             Sanchez
             alloweth
             any
             words
             ,
             if
             they
             yeeld
             a
             true
             sense
             ,
             b
             
               By
               any
               addition
               ,
               reserued
               in
               the
               mind●
               of
               the
               speaker
               ,
               whatsoeuer
               that
               addition
               bee
               .
            
             And
             
               Iacob
               〈◊〉
               Graffijs
            
             ,
             proposing
             a
             Case
             of
             one
             ,
             who
             being
             taken
             by
             theeues
             ,
             doth
             for
             feare
             promise
             them
             somwhat
             with
             an
             oath
             ;
             c
             If
             (
             saith
             he
             )
             
               he
               doe
               imagine
               some
               other
               thing
               in
               his
               minde
               ,
               for
               example
               ,
               I
               promise
               to
               giue
               this
               ,
               or
               do
               that
               ,
               if
               the
               Iudgo
               shal
               compelme
               to
               it
               ,
               or
               if
               the
               skie
               shall
               fall
               ,
               or
               the
               like
               ,
               then
               he
               shal
               be
               cleare
               from
               sinne
               .
            
             And
             Sanchez
             ,
             d
             that
             a
             man
             
               may
               lawfully
               answere
               ,
               that
               he
               killed
               not
            
             Peter
             ,
             
               meaning
               another
               man
               of
               the
               same
               name
               ,
               or
               that
               he
               killed
               him
               not
               ,
            
             antequam
             nasceretur
             ,
             
               before
               hee
               was
               borne
            
             .
             And
             Strange
             the
             Iesuite
             ,
             to
             show
             what
             strange
             and
             vnlimited
             liberty
             
             they
             doe
             take
             in
             the
             framing
             of
             this
             fancie
             ,
             affirme
             that
             
               he
               was
               in
               the
               company
               ,
               reseruing
               and
               intending
               secretly
               as
               added
               ,
               this
               word
               ,
               Not
            
             ;
             when
             hee
             was
             questioned
             before
             the
             
               Lord
               Chiefe
               Iustice
            
             of
             England
             ,
             
             and
             the
             
               Kings
               Attourney
            
             .
             These
             reseruations
             ,
             and
             others
             not
             much
             better
             ,
             doe
             they
             allow
             and
             practise
             in
             the
             Arte
             of
             Equiuocating
             ,
             whereof
             there
             is
             frequent
             mention
             in
             their
             Bookes
             and
             Treatises
             of
             this
             argument
             .
             By
             all
             which
             it
             appeareth
             ,
             that
             they
             approoue
             of
             any
             reseruatirn
             ,
             which
             a
             man
             can
             fancie
             ,
             if
             the
             case
             be
             such
             as
             they
             allow
             of
             ,
             and
             the
             clause
             such
             ,
             as
             may
             signifie
             a
             trueth
             .
          
           
             5.
             
             That
             this
             Equiuocation
             of
             theirs
             ,
             is
             lawfull
             ,
             not
             onely
             in
             ordinary
             speach
             ,
             but
             in
             oathes
             also
             .
             This
             is
             plainely
             auouched
             by
             Father
             Persons
             ,
             and
             vpon
             this
             reason
             ,
             a
             
               Because
               it
               is
               a
               most
               certaine
               principle
               ,
               as
               well
               in
               reason
               ,
               as
               in
               Diuinitie
               ,
               that
               what
               a
               man
               may
               truely
               say
               ,
               hee
               may
               truely
               also
               sweare
               .
            
             And
             againe
             ,
             b
             
               As
               all
               Diuines
               held
            
             (
             saith
             hee
             )
             
               that
               which
               may
               lawfully
               be
               said
               ,
               may
               also
               lawfully
               be
               sworne
               .
            
             And
             to
             this
             doe
             agree
             others
             of
             this
             Crue
             ,
             who
             commonly
             handle
             this
             question
             of
             Equiuocation
             in
             their
             Treatises
             of
             Oathes
             ,
             and
             allow
             it
             as
             a
             thing
             very
             lawfull
             ,
             and
             of
             good
             vse
             .
          
           
             6.
             
             That
             this
             Arte
             was
             deuised
             ,
             and
             so
             by
             them
             is
             vsed
             ,
             that
             by
             it
             they
             may
             deceiue
             the
             vnderstanding
             of
             the
             hearer
             ,
             and
             make
             him
             beleeue
             an
             vntrueth
             ,
             when
             it
             may
             serue
             for
             their
             turne
             .
             To
             this
             purpose
             those
             words
             of
             Father
             Persons
             sound
             ,
             c
             
               Equiuocation
               must
               sometime
               be
               practised
               ,
               when
               no
               other
               euasion
               can
               be
               found
               for
               defence
               of
               innocencie
               ,
               iustice
               ,
               secrecy
               ,
               and
               other
               like
               vrgent
               occasions
               .
            
             And
             speaking
             of
             some
             cases
             of
             inconuenience
             ,
             which
             hee
             would
             haue
             to
             bee
             auoided
             by
             Equiuocation
             ,
             he
             demandeth
             ,
             d
             
               Hath
               God
               and
               Nature
               ,
               and
               Law
               of
               Iustice
               left
               no
               lawfull
               euasion
               in
               such
               cases
               ?
            
             And
             againe
             ,
             e
             
               Wee
               delight
               not
            
             (
             saith
             hee
             )
             
               in
               this
               Arte
               or
               maner
               of
               euasion
               by
               Equiuocation
               .
            
             By
             this
             it
             appeareth
             ,
             that
             Equiuocation
             (
             to
             vse
             the
             Iesuites
             owne
             words
             )
             is
             an
             
               Art
               of
               
               euasion
            
             ,
             which
             cannot
             bee
             vnderstood
             without
             a
             meaning
             and
             purpose
             to
             deceiue
             the
             hearers
             vnderstanding
             ,
             and
             to
             make
             him
             beleeue
             an
             vntrueth
             .
             The
             same
             Doctor
             of
             this
             Arte
             goeth
             on
             ,
             and
             teacheth
             vs
             ,
             that
             this
             their
             Equiuocation
             is
             ,
             a
             
               when
               any
               speach
               hath
               ,
               or
               may
               haue
               a
               double
               sense
               ,
               not
               by
               any
               double
               signification
               or
               composition
               of
               the
               words
               themselues
               ;
               but
               onely
               by
               some
               reseruation
               of
               minde
               in
               the
               speaker
               ,
               whereby
               his
               meaning
               is
               made
               different
               from
               that
               sense
               which
               the
               words
               that
               are
               vttered
               ,
               de
               beare
               ,
               or
               yeeld
               without
               that
               reseruation
               .
            
             And
             by
             this
             is
             implyed
             ,
             that
             the
             purpose
             of
             this
             is
             ,
             to
             imprint
             one
             sense
             in
             the
             speaker
             ,
             which
             they
             acknowledge
             to
             bee
             false
             ,
             and
             to
             keepe
             within
             themselues
             another
             ,
             which
             they
             imagine
             to
             bee
             true
             .
             Becanus
             also
             ,
             another
             Iesuite
             ,
             hauing
             first
             proposed
             the
             question
             ,
             
               An
               liceat
               vti
               Aequiuocatione
               :
               Whether
               it
               may
               be
               lawful
               to
               vse
               Equiuocation
               :
            
             he
             explaineth
             the
             point
             thus
             ;
             b
             
               Whether
               it
               bee
               lawfull
               to
               deceiue
               and
               beguile
               others
               by
               Equiuocations
               .
            
             In
             the
             prosecution
             of
             which
             question
             ,
             though
             he
             wrangle
             ,
             &
             would
             gladly
             shift
             off
             from
             themselues
             the
             imputation
             of
             this
             equiuocating
             fraud
             ;
             yea
             ,
             and
             flatly
             denieth
             it
             :
             yet
             by
             explaining
             the
             questiō
             in
             such
             sort
             ,
             he
             acknowledgeth
             ,
             that
             their
             meaning
             who
             defend
             it
             ,
             is
             
               to
               beguile
               and
               deceiue
               men
            
             .
             And
             in
             like
             sort
             Tolet
             saith
             .
             c
             
               It
               is
               sometimes
               lawfull
               to
               vse
               Equiuocation
               ,
               and
               to
               deceiue
               the
               hearer
               .
            
             And
             therefore
             when
             Father
             Persons
             d
             saith
             ,
             that
             
               his
               intention
               is
               not
               to
               deceiue
               in
               this
               mentall
               proposition
               ,
               but
               to
               defend
               himselfe
               ,
               &c.
            
             and
             that
             the
             Priest
             (
             who
             denieth
             himselfe
             to
             bee
             a
             Priest
             )
             that
             his
             
               principall
               intent
               is
               not
            
             intentio
             fallendi
             ,
             
               an
               intention
               of
               deceiuing
               ;
               but
               rather
               ,
            
             euadendi
             desiderium
             ,
             
               a
               desire
               to
               escape
               and
               defend
               himselfe
               :
            
             he
             doth
             either
             too
             boldly
             presume
             vpon
             his
             Readers
             simplicitie
             ,
             or
             too
             grossely
             bewray
             his
             owne
             .
             For
             first
             ,
             when
             hee
             saith
             ,
             that
             his
             
               principall
               intent
               is
               not
               to
               deceiue
               ,
               but
               rather
               to
               escape
               ,
            
             hee
             implieth
             ,
             that
             an
             intention
             he
             hath
             to
             deceiue
             ,
             though
             that
             be
             not
             his
             
               principall
               
               intention
            
             ;
             and
             that
             is
             enough
             to
             prooue
             (
             which
             hee
             denieth
             )
             that
             his
             Equiuocation
             doth
             herein
             agree
             with
             the
             nature
             of
             a
             lye
             ,
             that
             as
             a
             lye
             is
             said
             to
             bee
             ,
             
               cum
               intentione
               fallendi
            
             ,
             so
             his
             Equiuocation
             cannot
             be
             denied
             to
             haue
             the
             same
             purpose
             and
             intention
             in
             it
             .
             And
             secondly
             ,
             where
             he
             saith
             plainely
             that
             his
             intention
             is
             not
             
               to
               deceiue
            
             ,
             but
             
               to
               defend
            
             ,
             hee
             speaketh
             as
             wisely
             ,
             and
             to
             as
             good
             purpose
             ,
             as
             if
             a
             thiefe
             by
             the
             high
             way
             side
             should
             say
             ,
             that
             hee
             intended
             not
             to
             take
             away
             the
             true
             mans
             purse
             ,
             but
             to
             supplie
             himselfe
             with
             money
             for
             his
             owne
             spending
             .
             For
             as
             the
             thiefe
             intendeth
             to
             robbe
             ,
             that
             thereby
             he
             may
             supply
             himselfe
             ;
             so
             the
             Iesuite
             intendeth
             to
             deceiue
             ,
             that
             thereby
             he
             may
             defend
             himselfe
             .
          
           
             7
             
               That
               to
               forbeare
               the
               vse
               of
               this
            
             Equiuocation
             
               (
               vnlesse
               where
               by
               duety
               a
               man
               is
               bound
               to
               vse
               it
               )
               is
               better
               and
               more
               Meritorious
               then
               to
               vse
               it
               .
               To
               this
               purpose
               speaketh
               the
               great
               Master
               of
               this
               Arte
            
             ;
             
             Wee
             delight
             not
             
               (
               saith
               hee
            
             )
             in
             this
             Arte
             or
             maner
             of
             euasion
             by
             Equiuocation
             ,
             though
             it
             be
             no
             lye
             at
             all
             ;
             but
             rather
             do
             allow
             and
             like
             far
             better
             of
             simple
             ,
             plaine
             ,
             and
             resolute
             speach
             in
             all
             Catholikes
             ,
             concerning
             aswel
             matters
             of
             ordinary
             conuersation
             ,
             as
             of
             their
             conscience
             ,
             &c.
             
             
               And
               presently
               he
               addeth
            
             ;
             Yet
             for
             that
             perfection
             is
             one
             thing
             ,
             and
             obligation
             is
             another
             ,
             wee
             may
             not
             binde
             men
             to
             more
             then
             Gods
             precept
             bindeth
             .
             
               By
               which
               speach
               hee
               plainely
               teacheth
               ,
               that
               though
               it
               bee
               not
               vnlawfull
               to
               vse
            
             Equiuocation
             ,
             
               because
               it
               is
               not
               forbidden
               by
               any
               precept
               ;
               yet
               it
               is
               a
               worke
               of
               perfection
               ,
               (
               such
               as
               they
               vse
               to
               cal
               a
               worke
               of
               supererogation
               )
               not
               to
               vse
               a
               mans
               lawfull
               libertie
               in
               this
               case
               .
               And
               yet
               f●rther
               ,
            
             It
             is
             euident
             ,
             that
             albeit
             good
             men
             desirous
             of
             perfection
             ,
             
             and
             prepared
             to
             suffer
             iniuries
             ,
             may
             liue
             without
             going
             to
             Law
             ,
             without
             swearing
             ,
             without
             diuorcing
             their
             wiues
             ,
             without
             Equiuocation
             ,
             &c.
             yet
             for
             all
             that
             ,
             men
             are
             not
             bound
             to
             this
             exactnesse
             ,
             &c.
             
             
               And
               yet
               againe
            
             ,
             My
             wish
             is
             
               (
               saith
               hee
            
             )
             that
             Catholike
             people
             ,
             
             but
             especially
             Priests
             ,
             whose
             example
             must
             instruct
             the
             rest
             ,
             should
             yeeld
             also
             of
             
             their
             right
             ,
             for
             increase
             of
             their
             merit
             and
             Crowne
             in
             heauen
             ,
             and
             vse
             all
             plainnesse
             and
             synceritie
             in
             speach
             ,
             and
             free
             discouering
             ,
             not
             onely
             of
             their
             religion
             ,
             but
             also
             of
             their
             state
             ,
             where
             it
             is
             hurtfull
             to
             none
             but
             themselues
             .
             
             
               And
               in
               a
               word
            
             ,
             plainnesse
             and
             syncerity
             
               of
               speach
               ,
               he
               compareth
               with
            
             virginity
             ,
             
               (
               which
               in
               their
               esteeme
               ,
               is
               a
               glorious
               worke
               of
               perfection
               or
               supererogation
               :
               )
               and
               the
               practice
               of
            
             Equiuocating
             to
             Wedlocke
             ,
             
               which
               is
               lawful
               ,
               but
               not
               of
               such
               merit
               .
            
          
           
             Now
             hence
             I
             inferre
             two
             Conclusions
             .
          
           
             1
             That
             the
             practice
             of
             Protestants
             in
             vsing
             
               plainnesse
               and
               syncerity
               in
               speach
            
             ,
             according
             to
             their
             doctrine
             ,
             is
             by
             the
             confession
             of
             the
             Iesuite
             ,
             better
             and
             more
             holy
             ,
             then
             the
             practice
             of
             Papists
             in
             vsing
             Euasions
             and
             Equiuocations
             ,
             according
             to
             the
             doctrine
             of
             the
             Equiuocators
             .
          
           
             2
             That
             according
             to
             the
             doctrine
             of
             Popish
             Equiuocators
             ,
             Iesus
             our
             Sauiour
             was
             not
             so
             perfect
             ,
             nor
             vsed
             not
             so
             much
             
               exactnesse
               in
               his
               speach
            
             ,
             nor
             merited
             not
             so
             much
             ,
             as
             the
             Iesuites
             doe
             ,
             many
             of
             them
             at
             least
             .
             For
             Father
             Persons
             saith
             ,
             that
             
               albeit
               good
               men
               desirous
               of
               perfection
               ,
               may
               liue
               without
               Equiuocating
               ,
               yet
               &c.
            
             hee
             meaneth
             that
             though
             it
             may
             bee
             seene
             in
             such
             men
             ,
             yet
             others
             are
             not
             bound
             to
             that
             exactnesse
             :
             and
             he
             implieth
             ,
             that
             men
             
               desirous
               of
               perfection
            
             ,
             doe
             vse
             to
             doe
             so
             .
             And
             such
             ,
             I
             trow
             ,
             the
             holy
             Order
             of
             
               Iesuites
               is
            
             ,
             who
             for
             desire
             of
             this
             perfection
             ,
             haue
             by
             solemne
             vow
             abandoned
             the
             world
             ,
             and
             all
             the
             glory
             ,
             and
             profit
             belonging
             to
             it
             .
             Besides
             ,
             Father
             Persons
             graue
             aduice
             is
             ,
             that
             
               not
               onely
               Priests
            
             ,
             but
             other
             Catholikes
             too
             ,
             should
             
               yeeld
               of
               their
               right
            
             ,
             by
             forbearing
             to
             equiuocate
             ,
             
               for
               the
               increase
               of
               their
               merit
               and
               Crowne
               in
               heauen
               :
            
             and
             ,
             I
             trowe
             ,
             the
             followers
             of
             IESVS
             will
             not
             bee
             slacke
             to
             performe
             ,
             what
             one
             of
             their
             owne
             Fathers
             doth
             aduise
             to
             bee
             so
             behoofefull
             ,
             not
             onely
             for
             seculars
             of
             the
             Clergie
             ,
             but
             for
             lay●
             
             Catholikes
             also
             .
             But
             now
             IESVS
             our
             Lord
             ,
             see
             how
             farre
             off
             the
             Iesuite
             maketh
             him
             to
             bee
             from
             this
             degree
             of
             perfection
             .
             For
             hee
             was
             so
             frequent
             in
             equiuocating
             ,
             that
             Father
             Persons
             a
             
               findeth
               him
               to
               haue
               vsed
               the
               same
               in
               one
               onely
               Chapter
               of
               S.
            
             Iohns
             
               Gospel
               ,
               aboue
               seuen
               or
               eight
               times
               at
               the
               least
               .
            
             Nay
             ,
             and
             that
             b
             
               more
               then
               one
               Equiuocation
               was
               vsed
               by
               our
               Sauiour
               in
               one
               sentence
               :
            
             and
             that
             
               eight
               or
               nine
               Equiuocall
               speaches
               at
               the
               least
               ,
               are
               contained
               within
               a
               piece
               of
               one
               onely
               Chapter
               of
               our
               Sauiours
               talke
               with
               the
               Iewes
               ,
               Scribes
               and
               Pharisees
               .
            
             And
             indeede
             hee
             hath
             recited
             and
             alleadged
             nine
             seuerall
             examples
             out
             of
             our
             Sauiours
             words
             ,
             recorded
             in
             the
             latter
             part
             of
             the
             eighth
             Chapter
             of
             S.
             Iohn
             .
             And
             sure
             ,
             hee
             that
             did
             equiuocate
             so
             often
             in
             so
             little
             compasse
             ,
             cannot
             be
             imagined
             to
             haue
             forborne
             his
             right
             in
             this
             practice
             ,
             
               for
               the
               increase
               of
               his
               merit
               and
               Crowne
               in
               heauen
               .
            
             Or
             if
             they
             will
             say
             ,
             that
             notwithstanding
             this
             frequent
             vse
             of
             Equiuocation
             in
             so
             short
             space
             ,
             that
             yet
             hee
             did
             
               forbeare
               his
               right
            
             still
             ,
             and
             so
             
               increased
               his
               merit
            
             thereby
             ;
             then
             they
             will
             giue
             vs
             occasion
             to
             thinke
             ,
             that
             Iesuites
             and
             Priests
             ,
             and
             other
             Roman
             Catholikes
             may
             attaine
             this
             height
             of
             perfection
             ,
             vnto
             which
             Father
             Persons
             aduiseth
             them
             ,
             and
             coozen
             and
             deceiue
             vs
             silly
             fellowes
             with
             their
             Equiuocations
             seuen
             ,
             or
             eight
             ,
             or
             nine
             times
             in
             one
             houre
             .
          
           
             I
             leaue
             it
             then
             to
             bee
             considered
             by
             the
             wise
             Reader
             ,
             whether
             Father
             Persons
             doe
             cog
             with
             vs
             all
             this
             while
             ,
             and
             make
             no
             small
             vse
             of
             this
             deceitfull
             Arte
             ,
             while
             hee
             laboureth
             to
             defend
             it
             :
             or
             ,
             whether
             in
             good
             earnest
             hee
             thinketh
             that
             our
             Lord
             and
             Sauiour
             did
             not
             follow
             so
             exact
             a
             rule
             of
             perfection
             ,
             as
             hee
             aduiseth
             all
             his
             Catholikes
             vnto
             .
          
           
             These
             bee
             the
             most
             speciall
             properties
             belonging
             to
             
               Iesuiticall
               Equiuocation
            
             ,
             as
             neere
             as
             I
             could
             gather
             and
             obserue
             them
             out
             of
             their
             bookes
             ,
             which
             bee
             the
             abettors
             of
             this
             Arte
             ,
             among
             whom
             the
             principall
             ,
             Father
             
             Persons
             ,
             must
             needes
             bee
             acknowledged
             to
             bee
             .
             For
             hee
             hath
             laboured
             herein
             more
             then
             they
             all
             .
             Out
             of
             all
             which
             obseruations
             layd
             together
             ,
             I
             leaue
             it
             to
             the
             consideration
             of
             any
             vnderstanding
             man
             ,
             to
             iudge
             ,
             whether
             these
             two
             things
             doe
             not
             follow
             .
          
           
             1
             That
             the
             Roman
             Doctors
             haue
             such
             rare
             wits
             ,
             as
             that
             they
             can
             by
             their
             deuised
             sleights
             ,
             transforme
             the
             nature
             both
             of
             words
             and
             things
             ,
             euen
             as
             well
             as
             Alchymists
             can
             turne
             lead
             into
             gold
             .
             For
             as
             in
             matter
             of
             State
             ,
             they
             a
             haue
             found
             out
             a
             mystery
             ;
             that
             a
             Clergie-man
             of
             their
             Church
             may
             moue
             Rebellion
             against
             his
             Prince
             ,
             and
             yet
             be
             no
             Traytor
             :
             so
             in
             Conferences
             with
             men
             ,
             they
             haue
             found
             a
             like
             mysterie
             ;
             that
             any
             man
             of
             the
             Romane
             Church
             ,
             may
             speake
             ,
             and
             say
             ,
             and
             sweare
             whatsoeuer
             himselfe
             pleaseth
             ,
             though
             it
             bee
             neuer
             so
             false
             ,
             and
             yet
             be
             no
             Lyer
             .
             The
             one
             they
             fetch
             from
             their
             doctrine
             of
             Exemption
             ;
             and
             the
             other
             from
             their
             doctrine
             of
             Equiuocation
             :
             both
             dangerous
             practices
             to
             all
             humane
             society
             .
             The
             one
             whereof
             should
             teach
             Kings
             to
             be
             aware
             of
             their
             Swords
             ,
             and
             the
             other
             should
             teach
             all
             men
             to
             beware
             of
             their
             words
             .
          
           
             2
             That
             by
             their
             doctrine
             ,
             a
             man
             is
             at
             liberty
             to
             lye
             ,
             without
             anie
             grudge
             in
             his
             conscience
             ;
             and
             that
             the
             Abettors
             of
             this
             Arte
             ,
             by
             a
             secret
             iuggling
             deuice
             ,
             
               doe
               s●t
               open
               a
               schoole
               for
               deceit
               and
               periurie
            
             ;
             
             
               in
               which
               they
               teach
               an
               Arte
               of
               Lying
               ;
               by
               the
               helpe
               whereof
               ,
               he
               that
               can
               lye
               &
               forsweare
               by
               the
               Rule
               ,
               shall
               be
               free
               either
               from
               lying
               or
               peri●rie
               :
            
             as
             b
             a
             reuerend
             and
             learned
             Diuine
             hath
             noted
             .
             But
             hereof
             there
             will
             be
             fitter
             occasion
             giuen
             to
             say
             more
             hereafter
             .
             In
             the
             meane
             while
             ,
             thus
             much
             shall
             serue
             to
             be
             said
             of
             the
             first
             Point
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             Of
             the
             Originall
             of
             Equiuocation
             ;
             and
             who
             they
             bee
             that
             vphold
             it
             ,
             and
             giue
             life
             vnto
             it
             .
          
           
             COncerning
             the
             Originall
             of
             this
             Arte
             ,
             a
             some
             learned
             men
             referre
             〈◊〉
             to
             the
             Priscillianists
             ,
             or
             Arius
             the
             Arch-heretike
             ,
             who
             are
             read
             to
             haue
             vsed
             fraudulent
             and
             deceitful
             speech
             .
             And
             such
             Heretikes
             had
             not
             beene
             vnmeete
             Fathers
             for
             such
             a
             deformed
             child
             .
             But
             this
             Brat
             was
             not
             then
             borne
             ,
             nor
             for
             many
             Ages
             after
             those
             dayes
             .
             For
             mine
             owne
             part
             ,
             vnlesse
             I
             shall
             hereafter
             meete
             vvith
             some
             thing
             more
             cleere
             then
             yet
             I
             haue
             seene
             ,
             I
             must
             say
             with
             a
             iudicious
             and
             learned
             Writer
             ,
             b
             
               I
               cannot
               readily
               say
               who
               were
               the
               first
               founders
               of
               this
               Arte.
            
             Nor
             is
             it
             maruell
             ,
             that
             a
             thing
             of
             this
             nature
             ,
             though
             found
             out
             but
             yesterday
             ,
             should
             appeare
             to
             the
             world
             without
             the
             name
             or
             notice
             of
             his
             Author
             .
             For
             ,
             as
             the
             head
             or
             spring
             of
             Nilus
             hath
             beene
             long
             enquired
             after
             ,
             and
             for
             ought
             I
             know
             ,
             is
             yet
             scarce
             heard
             of
             ;
             and
             the
             reason
             may
             bee
             ,
             because
             it
             is
             supposed
             that
             that
             Riuer
             doth
             rise
             somewhere
             
               in
               montibus
               L●nae
            
             ,
             in
             some
             place
             of
             those
             great
             Mountaines
             ,
             whose
             greatnes
             doth
             hide
             the
             place
             of
             the
             Well-head
             or
             Spring
             :
             So
             deuices
             of
             State
             ,
             which
             neuer
             prosper
             after
             they
             are
             discouered
             ,
             are
             commonly
             smoothered
             for
             a
             time
             ,
             and
             doe
             vsually
             appeare
             without
             name
             ;
             themselues
             being
             vnwilling
             to
             owne
             them
             ,
             and
             others
             being
             vnable
             to
             d●scrie
             them
             .
             And
             such
             is
             this
             Arte
             of
             Equiuocation
             ,
             hatched
             by
             some
             rare
             wit
             ,
             who
             yet
             had
             rather
             lose
             the
             glory
             of
             the
             inuention
             ,
             
             then
             to
             lay
             open
             the
             mysterie
             of
             it
             :
             and
             smoothered
             by
             the
             
               Romane
               State
            
             as
             long
             as
             was
             possible
             ,
             till
             misfortune
             brought
             it
             to
             light
             against
             their
             wils
             And
             yet
             now
             ,
             that
             the
             Riuer
             appear●th
             with
             a
             full
             st●eame
             ,
             notwithstanding
             ,
             the
             Spring
             will
             hardly
             bee
             found
             .
             And
             if
             any
             Rom●nist
             shall
             hence
             inferre
             ,
             that
             this
             Doctrine
             is
             therfore
             an
             
               Apostolicall
               I●radition
            
             ,
             and
             came
             from
             Christ
             himselfe
             ;
             because
             I
             cannot
             tell
             who
             was
             the
             first
             Author
             ,
             and
             at
             what
             time
             since
             it
             was
             first
             hatched
             ;
             as
             they
             vse
             to
             dispute
             in
             other
             cases
             against
             vs
             :
             I
             will
             send
             him
             to
             find
             me
             the
             head
             of
             Nilus
             ,
             and
             when
             he
             hath
             found
             that
             ,
             I
             will
             goe
             about
             to
             enquire
             for
             the
             Originall
             of
             this
             Arte.
             And
             yet
             in
             the
             meane
             while
             ,
             though
             I
             cannot
             precisely
             say
             who
             was
             the
             first
             Father
             of
             this
             blacke
             Arte
             ,
             yet
             some
             things
             may
             bee
             said
             ,
             not
             impertinent
             to
             this
             purpose
             .
             And
             those
             (
             as
             I
             conceiue
             them
             for
             the
             present
             )
             I
             will
             ,
             lay
             downe
             in
             certaine
             Propositions
             or
             Assertions
             .
             And
             they
             be
             these
             .
          
           
             1
             It
             is
             certaine
             that
             it
             is
             a
             late
             deuice
             ,
             and
             found
             out
             the
             other
             day
             .
             Persons
             claimeth
             
               Vniuersality
               ,
               Antiquity
               ▪
               and
               Consent
               ,
            
             for
             the
             proofe
             of
             this
             Arte
             ,
             a
             His
             words
             are
             ,
             that
             euery
             man
             may
             heare
             him
             speak
             in
             his
             own
             dialect
             ;
             
               Let
               vs
               consider
            
             (
             saith
             he
             )
             
               how
               this
               absurd
               and
               impious
               opinion
               (
               if
               such
               it
               be
               )
               could
               come
               to
               bee
               receiued
               so
               generally
               ,
               both
               in
               approbation
               &
               practice
               ,
               doctrine
               &
               action
               ,
               throughout
               the
               Christian
               world
               ,
               that
               is
               to
               say
               ;
               The
               Doctrine
               in
               all
               Schooles
               ,
               Pulpits
               ,
               Chaires
               ,
               Vniuersities
               ,
               where
               teaching
               hath
               beene
               vsed
               ,
               extant
               also
               in
               the
               Bookes
               and
               Workes
               of
               all
               learned
               men
               of
               what
               sort
               soeuer
               ,
               before
               Iesuites
               were
               borne
               or
               heard
               of
               :
               but
               especially
               those
               haue
               most
               treated
               thereof
               ,
               who
               haue
               written
               most
               tenderly
               of
               matters
               belonging
               vnto
               conscience
               ,
               whom
               we
               call
               Casuists
               .
               Lawiers
               in
               like
               maner
               ,
               both
               Canon
               and
               Ciuill
               ;
               Diuines
               ,
               both
               Scholasticall
               and
               posi●●ue
               ,
               haue
               approued
               the
               same
               .
               And
               as
               for
               practice
               ,
               it
               hath
               in
               due
               cases
               beene
               receiued
               in
               all
               Courts
               ,
               in
               all
               Countries
               ,
               in
               all
               Tribunals
               ,
               and
               S●ates
               of
               iudgement
               ,
               both
               ecclesiasticall
               
               and
               temporall
               ;
               and
               neuer
               refused
               ,
               condemned
               ,
               or
               controled
               by
               any
               ,
               so
               it
               were
               vsed
               with
               the
               due
               circumstances
               ,
               &c.
               
            
             And
             alittle
             after
             ;
             
               Was
               there
               no
               man
               to
               stand
               for
               truth
               and
               reason
               in
               any
               Countrey
               ,
               in
               any
               Prouince
               or
               State
               ?
               in
               any
               place
               or
               time
               for
               this
               400.
               yeeres
               ,
               &
               c
               ?
            
             Where
             it
             must
             be
             noted
             ,
             that
             when
             he
             mentioneth
             400
             yeeres
             ,
             his
             meaning
             is
             not
             to
             limit
             the
             approbation
             of
             this
             Arte
             to
             the
             compasse
             of
             those
             yeeres
             ;
             but
             because
             he
             supposeth
             ,
             but
             falsely
             ,
             that
             his
             Aduersarie
             had
             granted
             so
             much
             ;
             and
             so
             here
             he
             disputeth
             
               ex
               Concessis
            
             vpon
             the
             Confession
             of
             his
             Aduersarie
             :
             but
             he
             intendeth
             and
             meaneth
             the
             consent
             of
             former
             times
             also
             ;
             as
             himselfe
             signifieth
             in
             the
             same
             Chap.
             a
             whereof
             he
             there
             promiseth
             to
             speak
             afterward
             ;
             &
             so
             he
             doth
             .
             b
             For
             he
             bringeth
             the
             testimonies
             &
             practice
             of
             the
             Patriarchs
             ,
             Prophets
             ,
             and
             Apostles
             ,
             and
             Iesus
             Christ
             himselfe
             ,
             and
             that
             frequently
             declared
             .
             Where
             it
             may
             bee
             noted
             ,
             that
             this
             Father
             is
             as
             bold
             to
             alledge
             
               Vniuersality
               ,
               Antiquity
            
             ,
             and
             Consent
             for
             the
             proofe
             of
             this
             Arte
             ,
             as
             the
             rest
             are
             for
             the
             proofe
             of
             their
             Church
             .
             And
             sure
             the
             proofe
             is
             as
             good
             and
             sound
             in
             the
             one
             ,
             as
             the
             other
             .
             Onely
             ,
             Father
             Persons
             affirmeth
             more
             boldly
             ,
             and
             confirmeth
             what
             hee
             saith
             ,
             more
             weakely
             .
             But
             the
             reason
             is
             alike
             good
             in
             both
             cases
             .
             But
             heere
             I
             haue
             onely
             to
             deale
             with
             Persons
             ,
             about
             his
             Equiuocation
             .
             And
             against
             these
             great
             cryes
             ,
             
             I
             oppose
             the
             confident
             and
             iust
             challenge
             of
             a
             Reuerend
             man
             ;
             
               Name
               me
               one
               man
            
             (
             saith
             he
             )
             
               out
               of
               all
               antiquity
               ,
               Heathenish
               ,
               Iewish
               ,
               Christian
               :
               name
               but
               one
               man
               ,
               who
               euer
               approued
               these
               your
               Reseruations
               ,
               vnlesse
               perhaps
               some
               who
               were
               noted
               with
               infamy
               for
               their
               paines
               .
            
             I
             may
             adde
             ;
             Nay
             ,
             name
             me
             one
             ,
             who
             defended
             this
             Equiuocation
             ,
             which
             Iesuites
             call
             a
             mixt
             or
             
               mentall
               Proposition
            
             ,
             or
             by
             a
             secret
             reseruation
             ,
             in
             all
             the
             time
             from
             Adam
             to
             the
             
               Trent
               Councell
            
             .
             I
             will
             not
             say
             none
             such
             can
             bee
             named
             ;
             
             for
             who
             can
             say
             or
             presume
             ,
             that
             hee
             knoweth
             the
             sayings
             and
             opinions
             of
             all
             former
             Ages
             ?
             but
             this
             I
             
             will
             say
             ,
             that
             wheras
             the
             Abettors
             of
             Equiuocation
             haue
             bin
             challenged
             by
             two
             learned
             Doctors
             in
             our
             Church
             ,
             to
             shewe
             any
             who
             in
             former
             times
             haue
             allowed
             this
             diuelish
             Arte
             ;
             hitherto
             I
             haue
             seene
             no
             one
             man
             produced
             ,
             who
             doth
             giue
             any
             plaine
             or
             direct
             allowance
             heereof
             .
             For
             as
             for
             the
             many
             autorities
             ,
             which
             Persons
             doth
             alledge
             ,
             they
             be
             Conclusions
             of
             his
             own
             ,
             spun
             out
             of
             other
             mens
             sayings
             ,
             by
             such
             consequences
             as
             himselfe
             fancieth
             or
             pleaseth
             to
             frame
             .
             For
             where
             holy
             or
             learned
             men
             haue
             vsed
             speeches
             ,
             that
             may
             admit
             diuers
             interpretations
             ,
             either
             by
             reason
             of
             the
             words
             vsed
             ,
             or
             some
             circumstance
             occurring
             ,
             according
             to
             which
             only
             former
             Ages
             were
             wont
             to
             expound
             them
             ;
             he
             presently
             runneth
             away
             with
             an
             out-cry
             of
             
               mentall
               reseruation
            
             ,
             or
             
               mixt
               Proposition
            
             :
             as
             euery
             man
             that
             considereth
             the
             Allegations
             ,
             may
             easily
             perceiue
             .
             In
             a
             word
             ,
             Persons
             claimeth
             very
             boldly
             ,
             and
             to
             speake
             truth
             ,
             impudently
             ,
             
               Vniuersality
               ,
               Antiquity
            
             ,
             and
             Consent
             ,
             for
             this
             nouell
             ,
             new-deuised
             ,
             and
             vpstart
             fancie
             of
             their
             owne
             .
             Where
             I
             wish
             the
             Reader
             to
             consider
             ,
             how
             farre
             he
             may
             credit
             such
             men
             ,
             when
             they
             lay
             the
             like
             claime
             to
             all
             
               Antiquity
               and
               Consent
            
             of
             Nations
             ,
             either
             for
             the
             prouing
             of
             their
             Church
             ,
             or
             for
             maintaining
             of
             any
             other
             subordinate
             point
             of
             Controuersie
             .
             For
             mine
             owne
             part
             ,
             till
             they
             shew
             me
             one
             who
             approued
             
               a
               mentall
               Equiuocation
            
             or
             reseruation
             ,
             I
             will
             thinke
             and
             say
             there
             is
             none
             .
             And
             this
             is
             my
             first
             assertion
             ;
             whereof
             see
             further
             proofe
             in
             the
             next
             assertion
             .
          
           
             2
             My
             second
             is
             ,
             that
             the
             latter
             sort
             of
             Schoole-men
             and
             Casuists
             gaue
             occasion
             ,
             and
             laied
             grounds
             for
             this
             ensuing
             Arte
             ;
             which
             at
             that
             time
             themselues
             ,
             it
             seemeth
             ,
             did
             not
             so
             much
             as
             thinke
             or
             dreame
             of
             .
             For
             ,
             whereas
             some
             Cases
             were
             then
             debated
             ,
             how
             farre
             a
             Priest
             might
             deny
             the
             things
             which
             hee
             had
             heard
             in
             Confession
             ;
             and
             in
             what
             sort
             any
             man
             that
             was
             questioned
             by
             an
             vnlawfull
             Iudge
             ,
             or
             proceeded
             against
             in
             
             an
             vnlalwfull
             maner
             ,
             &c.
             might
             deny
             the
             things
             which
             he
             knew
             to
             be
             true
             :
             they
             ,
             considering
             the
             
               circumstances
               of
               the
               persons
               ,
               place
               ,
               and
               businesse
               ,
            
             did
             allow
             some
             hard
             Equiuocations
             ,
             which
             the
             words
             would
             hardly
             beare
             in
             any
             true
             sense
             ,
             yet
             such
             as
             they
             thought
             might
             be
             allowed
             and
             gathered
             out
             of
             those
             circumstances
             ,
             and
             might
             well
             be
             vnderstood
             in
             those
             words
             ,
             as
             there
             and
             then
             they
             were
             vttered
             .
             As
             for
             exāple
             ;
             If
             a
             Priest
             were
             questioned
             ,
             whether
             he
             knew
             or
             had
             heard
             any
             thing
             of
             such
             or
             such
             a
             matter
             ;
             he
             might
             say
             ,
             No
             :
             if
             he
             did
             not
             know
             or
             heare
             it
             any
             other
             way
             ,
             but
             onely
             by
             Confession
             .
             And
             the
             reason
             of
             this
             answere
             is
             ,
             because
             ,
             a
             Words
             (
             saith
             
               Dominicus
               a
               Soto
               )
               doe
               so
               signifie
               ,
               as
               they
               are
               vnderstood
               or
               taken
               by
               the
               people
               .
               Now
               Christian
               people
               ,
               when
               they
               heare
               a
               Priest
               sweare
               ,
               that
               he
               knoweth
               nothing
               of
               such
               or
               such
               a
               matter
               ,
               they
               vnderstand
               him
               not
               to
               speake
               or
               meane
               any
               thing
               that
               he
               heard
               in
               Confession
               .
               And
               therefore
               those
               words
            
             (
             of
             the
             Priest
             )
             
               doe
               onely
               signifie
               or
               import
               ,
               that
               ▪
               hee
               knoweth
               nothing
               out
               of
               Confession
               .
            
             And
             the
             like
             defence
             of
             this
             answer
             is
             giuen
             by
             
               Sepulueda
               ,
               de
               Rat.
               dicendi
               test
               .
               cap.
            
             3.
             
             Againe
             ,
             it
             is
             a
             further
             Case
             ,
             If
             the
             Priest
             be
             asked
             concerning
             the
             same
             thing
             ,
             whether
             he
             know
             or
             haue
             heard
             it
             in
             Confession
             ;
             whether
             may
             he
             then
             say
             ,
             
               No
               ,
               I
               heard
               it
               not
               ?
            
             And
             the
             common
             opinion
             of
             the
             Doctors
             was
             ,
             
             that
             in
             this
             case
             ,
             h●
             
               may
               sweare
               he
               did
               not
               heare
               it
               .
            
             b
             But
             Soto
             ,
             vpon
             better
             aduice
             ,
             disliketh
             this
             answere
             ,
             because
             in
             this
             Sentence
             ,
             
               Nihil
               audiui
               in
               Confessione
               ;
               I
               heard
               nothing
               of
               it
               in
               Confession
               ;
               the
               Restriction
               allowed
            
             in
             the
             former
             case
             ,
             
               cannot
               fitly
               bee
               vnderstood
            
             ,
             to
             say
             ,
             
               I
               heard
               nothing
               in
               Confession
               ,
               to
               wit
               ,
               out
               of
               Confession
               .
            
             And
             therefore
             he
             concludeth
             ,
             that
             that
             answere
             in
             this
             case
             
               cannot
               be
               excused
               from
               being
               a
               lye
            
             ;
             because
             the
             words
             cannot
             haue
             that
             construction
             .
             Another
             case
             is
             proposed
             ;
             Suppose
             a
             Tyran
             should
             aske
             of
             a
             Priest
             ,
             whether
             Peter
             (
             for
             example
             )
             
               did
               kill
               Iohn
            
             (
             which
             the
             Priest
             knew
             in
             Confession
             only
             )
             may
             the
             Priest
             say
             and
             sweare
             ,
             that
             
               Peter
               
               did
               not
               kill
               Iohn
               ?
               Adrian
               ,
            
             who
             afterward
             was
             Pope
             ,
             and
             was
             called
             Adrian
             the
             sixth
             ,
             he
             resolued
             the
             question
             ,
             that
             he
             might
             answere
             negatiuely
             ,
             
               that
               ●e
               killed
               him
               not
            
             :
             but
             Soto
             againe
             replyeth
             ,
             that
             this
             which
             Adrian
             said
             ,
             
               had
               no
               shew
               of
               reason
               ;
               because
               the
               words
               admit
               no
               interpretation
               ,
               that
               may
               excuse
               them
               from
               a
               Lye.
            
             For
             ,
             saith
             he
             ;
             a
             
               It
               were
               a
               most
               fond
               interpretation
               to
               say
               ,
               He
               killed
               him
               not
               that
               I
               may
               tell
               you
               ,
            
             or
             (
             as
             our
             Equiuocators
             vse
             now
             a
             dayes
             to
             speake
             )
             
               He
               killed
               him
               not
               ,
               so
               as
               I
               may
               tell
               you
               .
            
             And
             he
             giueth
             a
             further
             reasō
             hereof
             ,
             b
             
               because
               deeds
               haue
               no
               immediate
               relation
               to
               this
               word
               ,
               [
               that
               I
               may
               tel
               it
               ]
               〈◊〉
               the
               wo●d
               [
               I
               know
               ]
               and
               other
               such
               words
               of
               sense
               haue
               .
            
             And
             in
             his
             Booke
             
               de
               Iustit
               .
               &
               Iure
            
             ,
             disputing
             the
             like
             question
             ,
             whether
             a
             man
             beeing
             questioned
             concerning
             his
             owne
             Act
             ,
             may
             by
             Ambiguity
             elude
             the
             question
             ;
             hee
             resolueth
             ,
             It
             c
             
               can
               no
               way
               be
               defended
               ,
               that
               he
               may
               lawfully
               say
               ,
               that
               he
               did
               not
               doe
               it
               :
            
             and
             hereof
             he
             giueth
             this
             reason
             ;
             d
             
               Because
               this
               speech
               [
               I
               did
               not
               doe
               it
               ]
               cannot
               receiue
               this
               sense
               ;
               I
               did
               not
               doe
               it
               ,
               to
               tell
               it
               ,
               or
               that
               I
               may
               tell
               it
               ,
               &c.
               
            
             His
             meaning
             in
             more
             plaine
             words
             ,
             is
             this
             ;
             that
             the
             Priest
             might
             truely
             say
             in
             the
             case
             proposed
             ,
             
               I
               know
               not
               that
               Peter
               did
               kill
               Iohn
            
             ;
             because
             hee
             might
             reasonably
             vnderstand
             it
             thus
             ,
             or
             with
             this
             restriction
             ,
             
               I
               know
               it
               not
               out
               of
               Confession
               .
            
             And
             of
             such
             a
             knowledg
             the
             Iudge
             is
             supposed
             to
             aske
             ,
             and
             men
             do
             vsually
             vnderstand
             the
             Priest
             to
             speake
             .
             But
             the
             Priest
             might
             not
             say
             without
             telling
             a
             lye
             .
             
               Peter
               did
               not
               kill
               Iohn
            
             ;
             because
             ,
             this
             restriction
             cannot
             without
             absurdity
             ,
             bee
             applyed
             to
             those
             words
             ,
             .
             And
             consequently
             ,
             these
             words
             could
             not
             bee
             so
             vnderstood
             by
             the
             hearers
             .
             A
             fourth
             case
             may
             bee
             added
             ,
             and
             with
             that
             I
             will
             end
             .
             Suppose
             a
             guilty
             person
             be
             against
             order
             of
             Law
             examined
             by
             a
             Iudge
             ,
             whether
             he
             haue
             committed
             such
             a
             crime
             ,
             which
             indeede
             he
             hath
             done
             ,
             but
             is
             not
             in
             this
             case
             bound
             to
             answere
             him
             :
             suppose
             (
             I
             say
             )
             he
             be
             inforced
             to
             answere
             ,
             may
             he
             truely
             say
             ,
             
               I
               did
               not
               doe
               it
            
             ?
             And
             Adrian's
             resolution
             
             of
             the
             doubt
             ,
             was
             ;
             that
             in
             such
             a
             case
             ,
             a
             
               he
               may
               truely
               answere
               ,
               according
               to
               the
               opinion
               of
               all
               Schoole-Doctors
               ,
               that
               ,
               he
               knoweth
               nothing
               of
               that
               fa●t
               ,
               or
               at
               least
               ,
               that
               hee
               did
               not
               〈◊〉
               it
               .
            
             And
             his
             reason
             is
             ,
             because
             in
             this
             answere
             ,
             he
             is
             supposed
             to
             speake
             b
             
               of
               such
               a
               knowledge
               of
               the
               fact
               ,
               as
               he
               may
               lawfully
               discouer
               .
            
             But
             Soto
             replyeth
             againe
             ,
             c
             
               I
               know
               not
               who
               all
               those
               Doctors
               are
               ,
            
             that
             Adrian
             speaketh
             of
             :
             
               I
               confesse
               ,
               I
               haue
               read
               none
            
             of
             that
             opinion
             .
             And
             he
             addeth
             ;
             d
             
               That
               meaning
            
             ,
             in
             which
             Adrian
             interpreteth
             these
             words
             ,
             
               is
               a
               most
               forced
               and
               violent
               sense
               .
            
          
           
             Thus
             Soto
             declareth
             his
             owne
             opinion
             ,
             and
             the
             opinion
             of
             other
             Schoole-Doctors
             and
             Casuists
             of
             that
             time
             ,
             in
             these
             and
             other
             cases
             of
             like
             nature
             .
             And
             the
             like
             doth
             
               Io.
               Genesius
               Sepulueda
            
             ,
             another
             learned
             man
             of
             the
             same
             nation
             ,
             and
             about
             the
             same
             time
             .
             For
             hauing
             heard
             some
             defend
             some
             such
             like
             Equiuocations
             and
             ambiguities
             ,
             he
             vndertaketh
             to
             proue
             ,
             and
             that
             by
             the
             testimony
             of
             ancient
             Diuines
             ,
             that
             in
             witnesse-bearing
             (
             for
             thereof
             hee
             doth
             in
             particular
             intreat
             )
             a
             Witnesse
             may
             not
             ,
             
               arte
               vorborum
            
             ,
             by
             cunning
             words
             ,
             deceiue
             the
             Iudge
             ;
             but
             that
             he
             is
             bound
             to
             speak
             plainely
             ,
             and
             according
             to
             the
             meaning
             of
             the
             Iudge
             ,
             who
             asketh
             the
             question
             .
             And
             of
             the
             contrary
             opinion
             ,
             hee
             saith
             ,
             e
             
               None
               ancient
               and
               renowned
               Diuine
               that
               I
               knowe
               ,
               did
               affirme
               it
               to
               bee
               lawfull
               .
            
             And
             in
             the
             Preface
             to
             that
             Booke
             ,
             hee
             saith
             ,
             that
             while
             hee
             was
             in
             Rome
             ,
             hee
             met
             with
             one
             ,
             who
             maintained
             this
             opinion
             ,
             which
             he
             calleth
             f
             
               agreeable
               to
               the
               Determinations
               of
               some
               yong
               or
               late
               Diuines
               :
            
             and
             when
             he
             came
             backe
             againe
             into
             Spaine
             ,
             that
             
               praeter
               spem
            
             ,
             contrary
             to
             his
             expectation
             ,
             he
             found
             some
             of
             their
             learnedest
             Diuines
             ,
             maintaining
             ,
             and
             instilling
             into
             their
             Students
             hearts
             and
             eares
             ,
             g
             that
             opinion
             which
             was
             condemned
             by
             the
             ancient
             and
             chiefe
             Diuines
             .
             And
             ,
             Chap.
             15.
             hee
             sheweth
             who
             they
             bee
             ,
             whom
             he
             calleth
             ancient
             Diuines
             ;
             and
             that
             is
             in
             his
             owne
             words
             ,
             h
             
               those
               which
               liued
               before
               our
               and
               our
               Fathers
               
               dayes
               ,
               such
               for
               example
               sake
               ,
               as
               Thomas
               Aquinas
               is
               .
            
          
           
             Out
             of
             which
             testimonies
             and
             sayings
             of
             these
             two
             learned
             men
             (
             the
             one
             of
             which
             was
             Confessor
             to
             Charles
             the
             fifth
             ,
             and
             the
             other
             his
             Historiographer
             ;
             and
             the
             one
             flourished
             about
             the
             yeere
             1560.
             as
             Possouin
             saith
             ,
             and
             the
             other
             died
             in
             the
             yeere
             1572.
             saith
             the
             same
             Posseuin
             ,
             out
             of
             these
             their
             sayings
             )
             I
             gather
             and
             obserue
             these
             things
             .
          
           
             1
             That
             in
             the
             dayes
             of
             these
             two
             learned
             men
             ,
             which
             was
             about
             some
             60
             yeeres
             agoe
             ,
             there
             was
             little
             or
             no
             speach
             of
             any
             Equiuocation
             by
             
               mentall
               reseruation
            
             ,
             or
             of
             any
             such
             
               mixt
               propositions
            
             ,
             as
             the
             Romanists
             now
             fancie
             .
             This
             I
             gather
             ,
             first
             ,
             because
             Soto
             ,
             in
             oppugning
             these
             ambiguous
             Answeres
             and
             speaches
             allowed
             by
             some
             Schoole-Doctors
             of
             that
             time
             ,
             doth
             no
             where
             (
             to
             my
             knowledge
             )
             charge
             them
             with
             any
             such
             opinion
             ,
             or
             euer
             labour
             to
             refute
             it
             .
             Which
             (
             considering
             the
             argument
             that
             hee
             had
             in
             hand
             ,
             and
             the
             diligence
             that
             he
             vsed
             in
             handling
             of
             it
             ,
             and
             cleering
             of
             all
             doubts
             that
             belonged
             vnto
             it
             )
             no
             man
             may
             with
             reason
             imagine
             that
             hee
             would
             haue
             for
             borne
             to
             doe
             ,
             if
             those
             times
             had
             giuen
             occasion
             of
             disputing
             such
             a
             question
             .
             Secondly
             ,
             the
             same
             learned
             man
             ,
             in
             oppugning
             that
             liberty
             ,
             which
             others
             did
             grant
             ,
             doth
             still
             ouerthrowe
             or
             confute
             their
             opinion
             ,
             because
             the
             interpretation
             and
             the
             meaning
             which
             they
             doe
             allow
             those
             answeres
             to
             be
             taken
             in
             by
             the
             speaker
             ,
             are
             such
             as
             doe
             not
             agree
             to
             the
             vse
             and
             signification
             of
             the
             words
             spoken
             ,
             nor
             cannot
             bee
             applied
             to
             them
             ,
             without
             incongruity
             and
             absurditie
             .
             By
             which
             reason
             of
             his
             ,
             hee
             implieth
             ,
             that
             these
             Diuines
             meant
             no
             other
             ambiguity
             ,
             or
             interpretation
             ,
             or
             meaning
             ,
             in
             those
             answeres
             ,
             then
             such
             as
             they
             thought
             ,
             the
             words
             in
             that
             case
             in
             which
             they
             were
             vttered
             might
             beare
             .
             Or
             els
             his
             reason
             had
             beene
             insufficient
             and
             foolish
             ;
             which
             yet
             he
             supposeth
             to
             be
             such
             ,
             as
             that
             his
             aduersaries
             could
             not
             dislike
             as
             impertinent
             ,
             if
             the
             
             thing
             which
             he
             vrged
             were
             true
             .
             Thirdly
             ,
             the
             same
             Author
             doth
             still
             so
             set
             down
             his
             opinion
             ,
             that
             in
             the
             cases
             proposed
             ,
             and
             others
             of
             the
             like
             nature
             ;
             he
             alloweth
             any
             ambiguity
             or
             Amphibologie
             ,
             
             
               which
               the
               vse
               of
               the
               speach
               can
               beare
               without
               a
               lye
               ,
            
             as
             in
             expresse
             words
             hee
             explaineth
             himselfe
             ,
             but
             refuseth
             and
             condemneth
             all
             such
             ,
             as
             is
             not
             noted
             and
             implied
             in
             the
             words
             .
             Fourthly
             ,
             Sepulueda
             ,
             he
             also
             disputeth
             against
             those
             ,
             who
             think
             themselues
             not
             bound
             in
             the
             cases
             propounded
             to
             answere
             according
             to
             the
             common
             meaning
             ,
             and
             acception
             of
             the
             words
             :
             and
             confuteth
             them
             ,
             who
             hold
             it
             lawfull
             simply
             to
             denie
             the
             crime
             truely
             layed
             to
             their
             charge
             ,
             although
             they
             
               purposely
               speake
               some
               other
               thing
               in
               their
               minde
               ,
               Which
               the
               Iudge
               ,
               taking
               their
               words
               in
               the
               common
               meaning
               ,
               vnderstandeth
               not
               :
            
             Cap.
             17.
             &
             throughout
             the
             whole
             Booke
             .
             But
             yet
             I
             haue
             not
             obserued
             in
             all
             that
             Booke
             any
             speach
             ,
             in
             which
             hee
             mentioneth
             a
             
               mixt
               proposition
            
             ,
             a
             
               mentall
               Equiuocation
            
             ,
             or
             an
             ambiguitie
             made
             by
             a
             reseruation
             Against
             which
             opinion
             ,
             (
             if
             there
             had
             then
             appeared
             any
             such
             to
             the
             world
             )
             hee
             might
             haue
             disputed
             with
             more
             probabilitie
             and
             shewe
             of
             substantiall
             reason
             .
             But
             he
             no
             where
             (
             as
             farre
             as
             I
             can
             obserue
             )
             either
             refelleth
             or
             mentioneth
             any
             such
             opinion
             among
             these
             late
             and
             punie
             Diuines
             .
             For
             wheras
             in
             the
             place
             last
             cited
             ,
             he
             hath
             these
             words
             ,
             
               though
               purposely
               he
               speaketh
               some
               other
               thing
               in
               his
               minde
               ,
            
             
             that
             maketh
             nothing
             ,
             as
             I
             thinke
             ,
             for
             the
             
               mentall
               reseruation
            
             ,
             which
             our
             Equiuocators
             haue
             deuised
             .
             For
             he
             meaneth
             nothing
             else
             ,
             as
             I
             take
             it
             ,
             but
             that
             the
             speaker
             doth
             frame
             in
             his
             minde
             ,
             another
             sense
             and
             meaning
             of
             his
             words
             ,
             then
             they
             in
             the
             common
             vnderstanding
             of
             men
             doe
             make
             ,
             or
             then
             the
             Iudge
             according
             to
             the
             common
             vnderstauding
             doth
             take
             them
             in
             .
             And
             therefore
             those
             very
             Schoole-Diuines
             ,
             whom
             hee
             and
             Soto
             doe
             refute
             for
             going
             too
             farre
             ,
             and
             allowing
             too
             much
             liberty
             ,
             yet
             goe
             not
             so
             farre
             as
             our
             now
             Iesuites
             doe
             ,
             
             who
             build
             all
             vpon
             a
             fancied
             reseruation
             of
             their
             owne
             framing
             ,
             no
             way
             included
             in
             the
             words
             spoken
             .
             Fiftly
             ,
             say
             that
             those
             Diuines
             ,
             whom
             these
             learned
             men
             doe
             refute
             ,
             did
             maintaine
             such
             a
             
               mixt
               proposition
            
             ,
             &
             
               mentall
               reseruation
            
             as
             our
             Romanists
             doe
             striue
             for
             :
             yet
             Soto
             saith
             ,
             that
             he
             had
             read
             no
             Schoole-Doctor
             ,
             who
             allowed
             such
             a
             fancie
             as
             Adrain
             imagined
             ,
             which
             yet
             by
             a
             reseruation
             of
             a
             Iesuite
             ,
             might
             easily
             bee
             solued
             .
             And
             Sepulueda
             ,
             when
             hee
             came
             out
             of
             Italy
             into
             Spaine
             ,
             thought
             it
             strange
             ,
             that
             hee
             found
             Diuines
             ,
             who
             contrary
             to
             the
             meaning
             of
             all
             the
             Ancients
             ,
             did
             allow
             that
             opinion
             ,
             which
             he
             there
             refuteth
             .
             And
             therefore
             if
             we
             shall
             say
             ,
             that
             the
             Diuines
             against
             whom
             these
             men
             wrote
             ,
             did
             hold
             this
             
               Equiuocall
               reseruation
            
             ,
             yet
             it
             was
             then
             a
             nouell
             opinion
             ,
             lately
             sprung
             vp
             ,
             such
             as
             Soto
             had
             read
             in
             no
             Schoole-Doctor
             of
             former
             time
             ,
             and
             such
             as
             Sepulueda
             did
             maruell
             to
             finde
             set
             on
             foote
             in
             his
             owne
             Countrey
             ,
             where
             he
             liued
             .
             But
             ,
             as
             I
             said
             ,
             these
             learned
             men
             did
             not
             know
             of
             any
             such
             opinion
             risen
             vp
             at
             that
             time
             .
             And
             therefore
             in
             those
             dayes
             either
             this
             Arte
             was
             not
             yet
             found
             ,
             or
             if
             it
             were
             ,
             it
             was
             rather
             whispered
             in
             corners
             ,
             or
             taught
             obscurely
             ,
             then
             published
             in
             Schooles
             .
          
           
             Secondly
             ,
             I
             gather
             out
             of
             these
             learned
             mens
             writings
             alleadged
             before
             ,
             that
             Schoole-Doctors
             about
             that
             time
             ,
             allowed
             and
             gaue
             liberty
             for
             such
             ambiguities
             ,
             as
             in
             opinion
             of
             these
             men
             ,
             and
             in
             trueth
             the
             words
             could
             not
             beare
             :
             and
             therefore
             their
             interpretations
             were
             forced
             &
             violent
             ,
             and
             such
             as
             could
             not
             free
             their
             speaches
             from
             being
             lyes
             .
             This
             without
             further
             deduction
             ,
             is
             euident
             by
             the
             words
             before
             cited
             .
          
           
             Thirdly
             ,
             I
             obserue
             ,
             that
             these
             hard
             and
             harsh
             Equiuocations
             ,
             by
             some
             Diuines
             then
             allowed
             ,
             and
             the
             violent
             constructions
             that
             they
             made
             of
             the
             words
             ,
             were
             then
             newly
             taken
             vp
             ,
             and
             were
             vnknowne
             to
             the
             elder
             and
             more
             iudicious
             Schoole-men
             .
          
           
             And
             out
             of
             all
             this
             ,
             I
             leaue
             it
             to
             the
             iudgement
             of
             
             the
             learned
             Reader
             ,
             whether
             I
             may
             not
             vpon
             good
             reason
             inferre
             ;
             that
             therefore
             in
             all
             probabilitie
             ,
             the
             later
             sort
             of
             Schoole-Doctors
             ,
             by
             the
             hard
             Equiuocations
             ,
             which
             they
             allowed
             ,
             did
             giue
             occasion
             &
             layd
             grounds
             for
             this
             
               Iesuiticall
               Art
            
             of
             Equiuocation
             ,
             though
             at
             that
             time
             themselues
             did
             not
             thinke
             of
             it
             .
             For
             ,
             may
             it
             not
             hence
             be
             reasonably
             conceiued
             ,
             that
             the
             progresse
             and
             proceeding
             to
             the
             framing
             of
             this
             Art
             ,
             was
             on
             this
             manner
             ?
             that
             first
             of
             all
             ,
             and
             in
             elder
             times
             ,
             there
             was
             nothing
             ,
             but
             simplicitie
             in
             their
             Oathes
             and
             answers
             ,
             or
             if
             any
             ambiguitie
             was
             allowed
             to
             be
             vsed
             ,
             it
             was
             but
             in
             some
             such
             sense
             ,
             as
             the
             circūstances
             of
             the
             persons
             ,
             time
             ,
             place
             ,
             and
             occasion
             ,
             did
             put
             vpon
             them
             ,
             and
             that
             according
             to
             the
             intention
             of
             publique
             Lawes
             ,
             and
             the
             reasonable
             construction
             that
             the
             Hearers
             might
             make
             of
             them
             :
             and
             that
             afterward
             they
             allowed
             violent
             constructions
             ,
             and
             such
             as
             the
             words
             ,
             together
             with
             the
             circumstances
             ,
             could
             not
             beare
             ,
             in
             any
             reasonable
             mans
             vnderstanding
             ,
             but
             such
             as
             the
             speaker
             ,
             in
             his
             minde
             did
             fancie
             to
             be
             agreeable
             to
             that
             businesse
             and
             occasion
             .
             And
             lastly
             ,
             that
             this
             ouer-bold
             liberty
             in
             them
             ,
             in
             framing
             such
             a
             sense
             ,
             as
             the
             words
             in
             reason
             &
             cōgruitie
             could
             not
             beare
             ,
             made
             way
             to
             fine
             wits
             following
             after
             ,
             to
             adde
             something
             to
             the
             former
             inuention
             ,
             and
             to
             frame
             a
             sense
             of
             words
             spoken
             ,
             which
             they
             acknowledge
             not
             to
             be
             signified
             by
             them
             ,
             but
             made
             vp
             by
             a
             Reseruation
             in
             their
             owne
             breast
             ,
             such
             as
             themselues
             would
             please
             to
             fancie
             ,
             what
             euer
             it
             were
             ,
             either
             pertinent
             to
             the
             businesse
             ,
             or
             as
             farre
             different
             from
             it
             ,
             as
             the
             
               falling
               of
               the
               skie
            
             is
             different
             from
             the
             
               paying
               of
               money
            
             .
             But
             this
             will
             appeare
             yet
             more
             plainely
             ,
             if
             it
             be
             considered
             ,
             that
             Nauarre
             ,
             a
             who
             liued
             at
             the
             same
             time
             with
             Soto
             ,
             &
             Sepulueda
             ,
             but
             wrote
             after
             them
             ,
             and
             when
             they
             were
             dead
             ,
             doth
             from
             the
             opinion
             of
             those
             Diuines
             ,
             and
             in
             speciall
             from
             the
             opinion
             of
             Soto
             also
             ,
             and
             from
             his
             sayings
             ,
             labour
             to
             inferre
             and
             proue
             the
             
             lawfulnesse
             of
             the
             
               Iesuiticall
               Equiuocation
            
             ;
             because
             (
             as
             hee
             saith
             )
             there
             is
             the
             like
             reason
             of
             them
             both
             .
             How
             truely
             he
             inferreth
             his
             Conclusion
             ,
             from
             the
             sayings
             of
             Soto
             and
             the
             rest
             ,
             I
             dispute
             not
             ;
             I
             onely
             note
             in
             his
             course
             of
             disputation
             ,
             that
             hee
             taketh
             their
             assertions
             for
             a
             ground
             to
             proue
             his
             owne
             by
             .
             And
             that
             sheweth
             that
             those
             former
             Writers
             gaue
             occasion
             ,
             &c.
             
             And
             thus
             I
             haue
             declared
             my
             second
             Assertion
             concerning
             the
             originall
             of
             this
             new
             Art.
             
          
           
             3.
             
             The
             third
             is
             ,
             that
             whosesoeuer
             wit
             deuised
             it
             ,
             yet
             it
             seemeth
             to
             mee
             most
             probable
             ,
             that
             it
             receiued
             the
             first
             life
             and
             credit
             from
             the
             See
             of
             Rome
             ,
             and
             the
             Romane
             state
             .
             My
             reason
             is
             from
             these
             grounds
             .
          
           
             1.
             
             Doctor
             Nauarre
             ,
             who
             (
             as
             Persons
             saith
             ,
             
               Mitig.
               cap.
               7.
               nu
               .
               41.
               pag.
               301.
               )
               is
               held
               to
               be
               one
               of
               the
               most
               liberall
               and
               largest
               in
               admitting
               Equiuocations
               both
               in
               words
               and
               oathes
               ,
            
             was
             thought
             a
             fit
             man
             to
             be
             the
             Popes
             
               Reader
               of
               Cases
            
             in
             Rome
             .
             And
             if
             I
             mistake
             not
             ,
             hee
             was
             the
             first
             that
             broached
             this
             
               new
               arte
            
             .
             For
             hee
             read
             at
             Rome
             not
             long
             after
             the
             time
             of
             Soto
             and
             Sepulueda
             ,
             who
             (
             as
             before
             was
             noted
             )
             had
             not
             yet
             heard
             any
             thing
             of
             this
             arte
             .
             And
             there
             he
             read
             &
             framed
             that
             a
             Commentary
             ,
             in
             which
             he
             teacheth
             this
             mysterie
             ,
             for
             the
             instruction
             of
             the
             Iesuits
             Colledge
             and
             dedicated
             the
             same
             vnto
             Gregorie
             13.
             the
             present
             Pope
             :
             which
             may
             breede
             suspition
             ,
             that
             the
             Pope
             was
             well
             pleased
             with
             this
             new
             deuice
             of
             Nauarre
             ,
             of
             whom
             he
             made
             choise
             to
             be
             his
             publique
             
               Reader
               of
               Cases
            
             ;
             and
             who
             ,
             while
             he
             was
             imployed
             in
             this
             seruice
             ,
             did
             perfect
             that
             arte
             ,
             and
             from
             whose
             Readings
             ,
             the
             very
             Iesuits
             themselues
             may
             seeme
             to
             haue
             borrowed
             the
             grounds
             of
             that
             Doctrine
             ,
             which
             afterward
             they
             polished
             with
             great
             dexteritie
             and
             care
             .
          
           
             Secondly
             ,
             In
             
               Queene
               Elizabeths
            
             time
             ,
             there
             was
             a
             Treatise
             found
             out
             ,
             which
             before
             was
             in
             the
             secret
             keeping
             of
             Iesuits
             or
             Priests
             :
             in
             which
             ,
             beside
             the
             Resolutions
             
             of
             Nauarre
             ,
             were
             contayned
             sundry
             instructions
             and
             directions
             ,
             giuen
             by
             
               Sixtus
               Quintus
            
             ,
             for
             the
             practising
             of
             this
             mysterie
             of
             Equiuocation
             .
             Which
             ,
             if
             the
             Reader
             be
             desirous
             to
             know
             more
             fully
             ,
             hee
             may
             reade
             a
             Relation
             thereof
             set
             downe
             by
             a
             a
             most
             reuerend
             and
             learned
             Prelate
             .
          
           
             Thirdly
             ,
             I
             finde
             that
             
               Emm.
               Sà
            
             in
             his
             Aphorismes
             V.
             Mendac
             .
             had
             giuen
             his
             opinion
             concerning
             this
             
               Equiuocall
               reseruation
            
             ,
             in
             this
             manner
             :
             that
             in
             a
             case
             ,
             b
             
               Where
               a
               man
               is
               not
               bound
               to
               reueale
               the
               truth
               according
               to
               the
               intention
               of
               the
               Demander
               ,
               some
               say
               ,
               that
               a
               man
               may
               answere
               by
               vnderstanding
               or
               reseruing
               something
               in
               his
               minde
               ,
               as
               that
               is
               not
               so
               ,
               to
               wit
               so
               ,
               as
               that
               hee
               is
               bound
               to
               tell
               him
               :
               or
               that
               hee
               hath
               not
               such
               a
               thing
               ,
               meaning
               ,
               that
               hee
               hath
               it
               not
               to
               giue
               it
               vnto
               him
               .
               But
               others
               admit
               not
               of
               this
               kinde
               of
               answere
               ;
               and
               perhaps
               ,
               vpon
               better
               ground
               and
               reason
               .
            
             Thus
             hee
             gaue
             his
             iudgement
             of
             this
             poynt
             ;
             and
             so
             the
             Booke
             passed
             in
             the
             Low
             Countries
             ,
             and
             with
             approbation
             and
             commendation
             of
             
               Silu.
               Pardo
            
             ,
             the
             Inquisitor
             and
             Censor
             there
             ,
             and
             was
             printed
             at
             Antwerpe
             1599.
             
             But
             when
             it
             came
             to
             be
             perused
             ,
             and
             reuewed
             at
             Rome
             ,
             the
             Censor
             there
             ,
             
               Io.
               Maria
            
             ,
             Master
             of
             the
             
               sacred
               Palace
            
             ,
             he
             purged
             the
             Booke
             ,
             and
             put
             out
             the
             last
             words
             ,
             which
             were
             ,
             c
             
               And
               perhaps
               vpon
               better
               reason
            
             .
             In
             which
             words
             Sà
             had
             signified
             ,
             that
             hee
             inclined
             to
             their
             opinion
             ,
             who
             disliked
             this
             Equiuocating
             by
             reseruation
             .
             And
             hence
             it
             appeareth
             ,
             how
             acceptable
             and
             welcome
             this
             Doctrine
             of
             Equiuocation
             is
             in
             the
             Popes
             Palace
             .
             For
             whereas
             F.
             d
             Persons
             saith
             ,
             that
             in
             the
             last
             Edition
             of
             Sàes
             Booke
             at
             
               Rome
               1607.
               this
               whole
               last
               sentence
               was
               left
               out
               ,
               as
               though
               hee
               had
               changed
               his
               opinion
               .
            
             And
             e
             
               that
               it
               seemeth
               that
               Emm.
               Sà
               did
               afterwards
               change
               his
               opinion
            
             ;
             it
             is
             but
             a
             tricke
             of
             iugling
             ,
             such
             as
             this
             Father
             often
             vseth
             to
             delude
             his
             Reader
             with
             .
             For
             Sà
             died
             ,
             as
             f
             Ribadeneira
             reporteth
             ,
             in
             the
             yeare
             1596.
             eleuen
             yeares
             before
             this
             edition
             
             of
             Rome
             ,
             and
             three
             yeares
             before
             the
             impression
             of
             
               Antwerpe
               ,
               being
               then
               aboue
               threescore
               and
               ten
               yeares
               olde
               .
            
             And
             if
             Sà
             ,
             after
             so
             many
             yeares
             deliberation
             ,
             had
             changed
             his
             opinion
             ,
             how
             came
             it
             about
             that
             that
             change
             was
             not
             seene
             in
             the
             Antwerpe
             Copy
             ,
             which
             was
             printed
             3.
             yeares
             after
             he
             was
             dea●
             ▪
             Besides
             ,
             the
             Edition
             of
             Rome
             ,
             re-printed
             also
             at
             
               〈◊〉
               ,
               An.
            
             1612.
             doth
             professe
             ,
             that
             that
             Book
             was
             purged
             by
             
               Ioan.
               Maria
            
             ,
             the
             
               Master
               of
               the
               Palace
            
             ,
             and
             not
             that
             it
             was
             corrected
             or
             amended
             by
             Sà
             ,
             the
             first
             Author
             of
             it
             .
             Further
             ,
             Persons
             giueth
             no
             one
             piece
             of
             a
             reason
             ,
             by
             which
             the
             Reader
             may
             imagine
             ,
             that
             Sà
             did
             euer
             change
             that
             point
             .
             And
             therefore
             ,
             this
             is
             but
             one
             of
             Persons
             vsuall
             trickes
             of
             fittening
             ,
             with
             which
             his
             Brethren
             of
             the
             secular
             Clergy
             doe
             so
             often
             charge
             him
             .
          
           
             Now
             these
             considerations
             layed
             together
             ,
             make
             mee
             thinke
             it
             very
             probable
             ,
             that
             this
             Arte
             receiued
             its
             life
             from
             the
             
               State
               and
               See
               of
               Rome
            
             .
             But
             if
             any
             man
             can
             shew
             mee
             ,
             whence
             it
             might
             rather
             haue
             its
             first
             ground
             ,
             I
             will
             willingly
             yeeld
             to
             him
             ;
             and
             be
             thankefull
             to
             him
             ,
             that
             can
             and
             will
             discouer
             the
             Spring
             ,
             or
             Well-head
             ,
             whence
             first
             flushed
             forth
             this
             muddy
             Nylus
             ,
             so
             fertile
             of
             Crocodiles
             ,
             I
             meane
             of
             this
             sophistique
             Crocodilites
             ,
             whereby
             vnware
             men
             are
             ouer-reached
             and
             caught
             .
          
           
             4.
             
             My
             fourth
             Assertion
             is
             ;
             It
             is
             obserued
             by
             learned
             men
             ,
             that
             whosoeuer
             was
             the
             Author
             ,
             yet
             the
             Iesuites
             ,
             especially
             those
             of
             our
             
               English
               Nation
            
             ,
             haue
             beene
             the
             chiefe
             Abettors
             ,
             Defenders
             and
             Polishers
             of
             this
             Arte.
             For
             proofe
             of
             this
             ,
             I
             will
             set
             downe
             the
             words
             of
             some
             learned
             men
             .
             The
             a
             learned
             Gentleman
             ,
             who
             wrote
             the
             
               Relation
               of
               Religion
            
             ,
             speaking
             of
             false
             newes
             ,
             frequent
             at
             Rome
             ,
             for
             aduantage
             of
             their
             Sect
             ,
             addeth
             ,
             that
             he
             
               found
               by
               obseruation
               ,
               and
               iudgement
               of
               some
               wise
               men
               ,
               that
               the
               Iesuites
               were
               the
               Masters
               of
               that
               Mint
               ,
               and
               that
               all
               those
               coynes
               were
               of
               their
               stamp
            
             ;
             
             and
             ,
             
               that
               the
               Iesuites
               were
               noted
               by
               some
               of
               their
               owne
               friends
               ,
               to
               be
               too
               hardie
               Equiuocators
               ,
               and
               their
               Equiuocations
               too
               hard
               .
            
             And
             Hospinian
             a
             hauing
             cited
             many
             testimonies
             of
             Iesuites
             for
             this
             Arte
             ,
             concludeth
             that
             
               therby
               it
               is
               euident
               ,
               that
               many
               Iesuits
               with
               great
               care
               haue
               explained
               and
               defended
               it
               ,
            
             b
             
               that
               not
               without
               cause
               they
               are
               commonly
               thought
               to
               be
               the
               Authors
               and
               Inuentors
               of
               it
               .
            
             Adde
             hereto
             that
             which
             the
             learned
             Casaubon
             obserued
             ,
             who
             was
             well
             acquainted
             not
             onely
             with
             the
             writings
             of
             all
             sorts
             of
             Iesuits
             ,
             but
             with
             the
             proceedings
             and
             dealings
             of
             our
             English
             Iesuits
             also
             .
             Hee
             telleth
             
               Front●
               〈◊〉
            
             ,
             a
             learned
             Iesuit
             ,
             c
             
               It
               is
               a
               cleare
               case
               ,
               that
               many
               Diuines
               of
               your
               Order
               haue
               explained
               and
               maintained
               that
               Arte
               :
               but
               they
               which
               haue
               especially
               polished
               it
               ,
               I
               finde
               to
               be
               English
               men
               .
            
             Yea
             and
             their
             owne
             Brethren
             ,
             the
             Secular
             Priests
             ,
             lay
             the
             ouer-bold
             vse
             of
             Equiuocation
             in
             their
             dish
             .
             e
             
               For
               so
               famous
            
             (
             say
             they
             )
             
               and
               so
               notorious
               are
               their
               Equiuocations
               ,
               and
               so
               scandalous
               ,
               that
               the
               very
               Protestants
               take
               notice
               thereof
               ,
               &c.
            
             and
             ,
             
               such
               iugglings
               ,
               and
               shiftings
               of
               late
               haue
               beene
               vsed
               by
               them
               ,
               that
               not
               onely
               Protestants
               ,
               but
               also
               Catholickes
               ,
               yea
               Priests
               can
               scarse
               tell
               when
               they
               speake
               sincerely
               ,
               when
               otherwise
               .
            
             And
             a
             little
             after
             ,
             
               Howsoeuer
               this
               kinde
               of
               dealing
               may
               seeme
               excusable
               vnto
               them
               ,
               vnder
               the
               name
               of
               honest
               Equiuocation
               ;
               sure
               I
               am
               that
               few
               honest
               men
               will
               excuse
               it
               from
               dishonest
               lying
               .
            
             And
             Master
             Watson
             f
             calleth
             it
             
               the
               Iesuits
               rule
               of
               swearing
               and
               forswearing
               in
               a
               contrary
               sense
               and
               meaning
            
             ;
             and
             g
             
               a
               shift
               ,
               which
               they
               call
               a
               lawfull
               Equiuocation
               .
            
             And
             againe
             ,
             hee
             h
             calleth
             these
             Equiuocations
             ,
             
               their
               absurd
               paradoxes
               of
               Equiuocation
            
             .
             And
             the
             like
             speeches
             may
             be
             found
             in
             diuers
             other
             places
             of
             the
             Priests
             bookes
             .
             By
             all
             which
             it
             may
             appeare
             ,
             that
             learned
             men
             on
             both
             sides
             ,
             not
             onely
             among
             the
             Protestants
             ,
             but
             also
             among
             
               Popish
               Priests
            
             ,
             haue
             noted
             this
             deuice
             especially
             in
             the
             Iesuits
             :
             which
             may
             be
             reason
             enough
             ,
             (
             beside
             that
             which
             is
             to
             be
             found
             
             in
             their
             owne
             writings
             )
             to
             make
             any
             sober
             man
             resolue
             ,
             that
             the
             Iesuites
             haue
             had
             their
             fingers
             chiefly
             in
             this
             new
             deuised
             Arte.
             And
             reason
             may
             perswade
             the
             same
             to
             be
             most
             likely
             ;
             because
             the
             Iesuites
             are
             an
             Order
             consecrated
             and
             deuoted
             from
             their
             very
             first
             birth
             to
             the
             Popes
             will
             ,
             to
             doe
             what
             may
             serue
             his
             turne
             .
             For
             so
             the
             Iesuites
             themselues
             ,
             who
             published
             Sanchez
             .
             Morall
             worke
             ,
             doe
             professe
             in
             the
             Epistle
             Dedicatorie
             to
             Pope
             Gregorie
             15.
             a
             that
             their
             first
             founder
             b
             
               did
               make
               himselfe
               and
               his
               Order
               or
               Societie
               vassals
               to
               the
               Popes
               commaund
               ,
               in
               a
               new
               and
               vnheard
               of
               manner
               .
            
             And
             therefore
             if
             the
             
               See
               and
               State
            
             of
             Rome
             ,
             did
             (
             as
             before
             I
             shewed
             )
             giue
             life
             ,
             and
             credit
             and
             authoritie
             to
             this
             Arte
             ;
             then
             ,
             in
             reason
             it
             must
             be
             conceiued
             that
             the
             Iesuites
             ,
             who
             by
             their
             first
             institution
             are
             created
             the
             Popes
             vassals
             ,
             to
             serue
             at
             his
             pleasure
             ,
             and
             to
             doe
             his
             will
             ,
             would
             be
             the
             most
             forward
             in
             the
             ranke
             ,
             to
             vphold
             and
             maintaine
             with
             all
             their
             wit
             ,
             this
             deare
             Childe
             of
             the
             Popes
             owne
             breeding
             .
             And
             yet
             when
             I
             conclude
             that
             the
             Iesuits
             are
             the
             most
             forward
             ,
             and
             the
             men
             that
             haue
             polished
             this
             Arte
             ,
             my
             meaning
             is
             not
             ,
             either
             to
             include
             all
             of
             that
             Order
             within
             this
             compasse
             ,
             or
             to
             exclude
             all
             others
             not
             of
             that
             Order
             from
             it
             .
             For
             first
             among
             the
             Iesuites
             ,
             Becanus
             doth
             disclaime
             it
             ,
             as
             c
             being
             not
             taught
             
               by
               the
               Iesuites
            
             ,
             and
             
               vnlawfull
               to
               be
               practised
               by
               any
               .
            
             Wherein
             hee
             saith
             well
             ,
             that
             it
             is
             vnlawfull
             ;
             but
             ill
             ,
             that
             it
             is
             not
             taught
             by
             the
             Iesuites
             .
             For
             their
             Doctrine
             this
             way
             is
             so
             cleare
             ,
             and
             so
             open
             to
             the
             view
             of
             all
             men
             ,
             that
             Becanus
             in
             denying
             it
             ,
             must
             needes
             either
             vse
             the
             Arte
             of
             Equiuocation
             ,
             which
             himselfe
             condemneth
             ,
             or
             else
             tell
             a
             flat
             and
             downe-right
             lye
             ,
             which
             is
             not
             much
             better
             .
             And
             the
             like
             may
             be
             noted
             in
             the
             writings
             of
             some
             other
             Iesuites
             ,
             who
             deny
             and
             renounce
             this
             deuice
             .
             But
             they
             had
             best
             keepe
             themselues
             from
             Rome
             ;
             for
             if
             they
             come
             in
             the
             Censors
             hands
             ,
             it
             is
             to
             be
             feared
             hee
             will
             deale
             with
             them
             ,
             as
             
             he
             hath
             done
             with
             their
             felow
             S●
             already
             ;
             that
             is
             ,
             circūcise
             their
             lips
             ,
             and
             teach
             their
             pens
             to
             speake
             the
             
               Roman
               Language
            
             more
             purely
             .
             Secondly
             ,
             among
             those
             that
             be
             no
             Iesuites
             ,
             wee
             haue
             experience
             and
             examples
             good
             store
             ,
             of
             them
             who
             haue
             learned
             this
             Arte
             ,
             and
             maintained
             it
             as
             stiffely
             ,
             as
             the
             best
             Iesuite
             can
             .
             In
             which
             number
             ,
             I
             may
             place
             Doctor
             Norrice
             ,
             who
             beeing
             apprehended
             in
             Oxford
             ,
             denyed
             himselfe
             to
             bee
             a
             Priest
             ,
             and
             afterward
             in
             prison
             did
             defend
             it
             by
             this
             sleight
             of
             Equiuocation
             ,
             and
             that
             he
             maintained
             to
             be
             lawfull
             ,
             by
             the
             example
             of
             our
             blessed
             Sauiour
             ;
             
               Mar.
               13.
               32.
               
               But
               of
               that
               day
               &
               houre
               knoweth
               no
               man
               ,
               neither
               the
               Son
               ,
               &c.
            
             and
             
               Ioh.
               7.
               8.
               
               Ego
               non
               ascendam
               ,
               &c.
            
             For
             so
             he
             then
             alledged
             the
             place
             ,
             as
             Father
             Persons
             also
             doth
             ,
             against
             both
             the
             Greeke
             ,
             and
             their
             owne
             approued
             Latine
             .
             In
             expounding
             ,
             and
             applying
             of
             which
             Texts
             to
             his
             purpose
             ,
             how
             weakely
             he
             behaued
             himselfe
             ,
             he
             may
             now
             bee
             pleased
             to
             call
             to
             his
             remembrance
             :
             that
             as
             he
             braggeth
             of
             his
             victories
             ouer
             other
             men
             ,
             so
             for
             his
             humiliation
             ,
             hee
             may
             sometimes
             call
             to
             mind
             his
             owne
             infirmities
             .
             And
             that
             perhaps
             may
             stand
             his
             soule
             in
             as
             good
             stead
             ,
             as
             the
             meritorious
             forbearing
             of
             Equiuocation
             ,
             when
             he
             might
             lawfully
             vse
             it
             :
             which
             (
             as
             Father
             Persons
             saith
             )
             may
             increase
             his
             Crowne
             and
             merit
             in
             heauen
             .
          
           
             But
             in
             earnest
             ,
             he
             shall
             doe
             well
             ,
             if
             in
             the
             next
             edition
             of
             his
             Antidote
             ,
             he
             place
             this
             question
             of
             Equiuocation
             among
             the
             rest
             of
             his
             Controuersies
             ,
             and
             tell
             vs
             in
             good
             sadnes
             ,
             what
             ,
             after
             so
             many
             yeeres
             more
             ,
             he
             thinketh
             of
             this
             Point
             .
             But
             in
             the
             meane
             while
             ,
             the
             Reader
             may
             vnderstand
             ,
             that
             Dr.
             Norrice
             is
             not
             the
             only
             man
             that
             ioyneth
             with
             the
             Iesuites
             in
             the
             practice
             and
             maintenance
             of
             this
             Arte.
             For
             in
             this
             small
             Treatise
             may
             be
             seene
             diuers
             testimonies
             for
             it
             ,
             out
             of
             other
             Writers
             .
             And
             the
             secular
             Priests
             ,
             though
             they
             charge
             &
             vpbraid
             the
             Iesuites
             with
             a
             nimium
             ,
             too
             often
             and
             too
             bold
             a
             practice
             of
             it
             ,
             yet
             themselues
             doe
             allow
             it
             ,
             euen
             when
             
             they
             shew
             greatest
             opposition
             against
             the
             Iesuites
             .
             So
             Master
             Watson
             a
             speaking
             of
             Equiuocation
             ,
             as
             
               a
               shift
            
             which
             the
             Iesuites
             vse
             ;
             saith
             ,
             that
             
               though
               there
               bee
               no
               question
               to
               bee
               made
               of
               it
               ,
               but
               that
               in
               some
               sense
               it
               may
               bee
               lawfull
               ,
               &c.
               
            
             In
             which
             place
             ,
             the
             sum
             of
             that
             ,
             wherein
             he
             sheweth
             his
             dissent
             &
             dislike
             of
             the
             Iesuites
             ,
             (
             for
             his
             owne
             words
             are
             too
             many
             to
             be
             set
             down
             in
             this
             place
             )
             is
             in
             these
             two
             things
             ▪
             First
             ,
             That
             the
             Iesuites
             doe
             allow
             Equiuocation
             in
             a
             case
             ,
             wherein
             he
             thinketh
             a
             man
             is
             bound
             to
             speake
             the
             plaine
             truth
             .
             And
             secondly
             ,
             that
             
               they
               doe
               hold
               ,
               that
               they
               may
               not
               onely
               to
               their
               Aduersaries
            
             (
             to
             Protestants
             )
             
               but
               euen
               also
               to
               any
               Catholike
               Magistrate
               ,
               yea
               to
               the
               Pope
               himselfe
               ,
               answere
               one
               way
               ,
               and
               meane
               another
               .
            
             And
             to
             like
             purpose
             ,
             the
             Author
             of
             the
             Replie
             to
             Persons
             Apologie
             ,
             beeing
             to
             answere
             for
             D.
             Bagshaw
             ,
             whom
             Persons
             had
             reprooued
             ,
             as
             denying
             the
             doctrine
             of
             Equiuocation
             ;
             saith
             ,
             that
             the
             Doctor
             ,
             b
             
               no
               doubt
               ,
               knoweth
               in
               what
               cases
               doubtfull
               answeres
               and
               Equiuocations
               are
               to
               be
               made
               to
               curious
               questions
               :
               neither
               is
               it
               to
               bee
               thought
            
             (
             saith
             he
             )
             
               that
               he
               dissallowed
               thereof
               ,
               but
               onely
               of
               the
               liberty
               ,
               which
               is
               in
               the
               Iesuites
               and
               their
               Adherenes
               ,
               in
               all
               their
               dealings
               with
               other
               men
               .
            
             By
             which
             it
             may
             appeare
             ,
             that
             the
             difference
             betweene
             the
             Secular
             Priests
             and
             the
             Iesuites
             in
             this
             point
             ,
             is
             not
             about
             the
             equitie
             &
             lawfulnes
             of
             this
             Arte
             ,
             but
             about
             the
             liberty
             and
             large
             scope
             that
             the
             Iesuites
             take
             ,
             to
             practise
             it
             among
             their
             owne
             Brethren
             ,
             and
             before
             their
             owne
             Magistrates
             and
             Superiours
             ,
             and
             in
             all
             their
             dealings
             .
             And
             surely
             ,
             for
             our
             owne
             experience
             ,
             I
             cannot
             learne
             any
             thing
             to
             the
             contrarie
             ,
             but
             that
             our
             Tribunals
             and
             places
             of
             Iudicature
             ,
             our
             Bishops
             ,
             Iustices
             ,
             and
             other
             Officers
             ,
             who
             haue
             to
             deale
             in
             their
             Examinations
             ,
             yea
             and
             that
             our
             common
             sort
             of
             Christians
             who
             conuerse
             with
             them
             ,
             doe
             find
             in
             their
             experience
             ,
             that
             Secular
             Priests
             ,
             and
             ●ale
             Papists
             of
             all
             sorts
             ,
             doe
             iumpe
             with
             the
             Iesuites
             in
             the
             practice
             of
             this
             Arte.
             Notwithstanding
             ,
             if
             any
             among
             them
             ,
             
             which
             call
             themselues
             Catholikes
             ,
             doe
             renounce
             and
             disclaime
             it
             ,
             as
             well
             in
             deedes
             as
             in
             words
             ;
             I
             am
             so
             far
             from
             fastening
             any
             imputation
             of
             disgrace
             vpon
             them
             for
             this
             iniquitie
             of
             their
             brethren
             ,
             as
             that
             I
             wish
             and
             pray
             they
             may
             goe
             on
             ,
             to
             forsake
             and
             abandon
             all
             other
             the
             abominations
             and
             errors
             of
             the
             Roman
             Church
             .
             But
             (
             to
             draw
             toward
             an
             end
             in
             this
             Point
             )
             all
             things
             considered
             ,
             my
             Conclusion
             commeth
             to
             this
             head
             ;
             That
             this
             
               mystery
               of
               iniqu●ty
            
             spreadeth
             farre
             and
             neere
             in
             the
             Papall
             Kingdome
             ,
             hauing
             receiued
             authority
             and
             countenance
             from
             the
             very
             
               Roman
               See
            
             ,
             and
             finding
             entertainement
             and
             acceptance
             among
             all
             inferiour
             sorts
             :
             but
             yet
             the
             Iesuites
             are
             they
             that
             haue
             chiefely
             polished
             it
             ,
             and
             most
             boldly
             practised
             it
             ;
             and
             among
             the
             Iesuites
             ,
             our
             English-men
             (
             be
             it
             spoken
             to
             the
             credite
             of
             our
             Nation
             )
             doe
             beare
             the
             bell
             away
             .
             And
             from
             hence
             the
             Reader
             may
             see
             why
             our
             Diuines
             doe
             vsually
             ascribe
             this
             Doctrine
             to
             the
             Iesuites
             :
             and
             consequently
             what
             wee
             haue
             to
             answere
             to
             Becanus
             his
             question
             .
             For
             a
             
               I
               desire
               to
               know
            
             (
             saith
             he
             )
             
               why
               you
               call
               this
               Arte
               of
               deceiuing
               ,
               Iesuiticall
               Equiuocation
               :
            
             and
             our
             answere
             is
             ready
             ;
             We
             call
             it
             Iesuiticall
             ,
             because
             men
             of
             that
             order
             ,
             haue
             beene
             the
             chiefe
             Abettors
             and
             polishers
             of
             that
             Arte.
             
          
        
         
           
           
             CHAP.
             III.
             
          
           
             Of
             the
             matter
             or
             obiect
             of
             Equiuocation
             ,
             or
             in
             what
             cases
             it
             is
             allowed
             by
             the
             Patrons
             of
             it
             .
          
           
             FOr
             the
             matter
             or
             obiect
             ,
             about
             which
             this
             Arte
             may
             be
             exercised
             ,
             F.
             Persons
             a
             seemeth
             to
             except
             two
             cases
             ,
             in
             which
             they
             hold
             it
             vnlawfull
             to
             equiuocate
             First
             ,
             
               In
               matters
               of
               faith
            
             :
             and
             secondly
             ,
             
               in
               buying
               and
               selling
               ,
               in
               common
               conuersation
               and
               humane
               traffique
               ,
               to
               the
               hurt
               or
               preiudice
               of
               any
               .
            
             But
             this
             is
             but
             another
             tricke
             of
             his
             iuggling
             ,
             by
             which
             hee
             would
             bleare
             the
             eyes
             of
             his
             Reader
             ;
             and
             make
             the
             world
             beleeue
             that
             they
             vse
             no
             fraud
             ,
             either
             in
             matters
             of
             Religion
             ,
             or
             in
             businesses
             with
             their
             neighboures
             ,
             so
             that
             
               any
               body
               should
               be
               hurt
            
             or
             beguiled
             by
             them
             .
             For
             first
             ,
             where
             he
             saith
             ,
             that
             they
             may
             not
             vse
             Equiuocation
             in
             
               matters
               of
               faith
            
             ,
             perhaps
             in
             this
             saying
             he
             doth
             equiuocate
             with
             vs
             ;
             and
             meaneth
             ,
             that
             we
             may
             not
             so
             vse
             Equiuocation
             ,
             as
             to
             deny
             any
             point
             of
             faith
             .
             But
             that
             in
             handling
             &
             dealing
             about
             
               matters
               of
               faith
            
             ,
             it
             may
             bee
             lawfull
             with
             them
             to
             vse
             this
             Arte
             ;
             there
             are
             good
             proofes
             from
             their
             own
             Writings
             ,
             beside
             all
             the
             experience
             of
             their
             practice
             .
             For
             F.
             Persons
             saith
             ,
             that
             b
             
               in
               matters
               of
               Religion
               ,
               it
               belongeth
               to
               the
               faith
               of
               the
               hearer-to
               seeke
               out
               the
               speakers
               reseruation
               for
               his
               better
               assurance
               .
            
             Which
             is
             but
             a
             sclender
             comfort
             to
             a
             poore
             Christian
             ,
             who
             had
             as
             good
             seeke
             a
             Needle
             in
             a
             bottle
             of
             hay
             ,
             as
             a
             reseruation
             locked
             vp
             in
             an
             Equiuocators
             mind
             :
             but
             hence
             it
             followeth
             ,
             that
             he
             alloweth
             Equiuocation
             in
             
               matters
               of
               Religion
            
             .
             A-Againe
             ,
             
             the
             same
             Father
             Persons
             telleth
             vs
             ,
             that
             a
             
               no
               man
               can
               deny
               ,
               but
               many
               facts
               and
               cases
               may
               fall
               out
               concerning
               matters
               of
               Religion
               ,
               not
               tending
               to
               Confession
               (
               especially
               in
               time
               of
               persecution
               )
               wherein
               a
               man
               may
               ,
               or
               perhaps
               also
               must
               by
               obligation
               vse
               equiuocall
               speeches
               .
            
             Here
             he
             granteth
             ,
             that
             by
             their
             principles
             ,
             it
             is
             an
             vndoubted
             conclusion
             ,
             that
             in
             cases
             concerning
             Religion
             ,
             a
             man
             may
             equiuocate
             ,
             so
             the
             case
             be
             not
             such
             ,
             as
             tendeth
             to
             Confession
             ;
             1.
             as
             I
             vnderstand
             it
             ,
             if
             by
             equiuocating
             he
             doe
             not
             seeme
             to
             deny
             the
             Roman
             faith
             ,
             which
             at
             such
             times
             ,
             they
             hold
             it
             necessarie
             for
             their
             Children
             ,
             without
             any
             tergiuersation
             to
             confesse
             .
             But
             elsewhere
             hee
             vnfoldeth
             himselfe
             a
             little
             more
             plainely
             ,
             when
             he
             saith
             of
             Equiuocation
             ,
             b
             
               that
               it
               may
               not
               be
               vsed
               in
               matters
               of
               Religion
               ,
               where
               Confession
               of
               our
               Faith
               is
               required
               .
            
             For
             this
             implyeth
             ,
             that
             where
             Confession
             of
             faith
             is
             not
             required
             ,
             there
             it
             may
             be
             lawfull
             enough
             to
             equiuocate
             .
             But
             euident
             and
             cleare
             it
             is
             ,
             that
             the
             c
             Iesuite
             maketh
             our
             blessed
             Sauiour
             to
             equiuocate
             in
             sundry
             
               matters
               of
               Religion
            
             ,
             and
             thence
             would
             perswade
             vs
             ,
             that
             by
             his
             example
             ,
             they
             may
             doe
             the
             like
             .
             As
             for
             example
             ,
             hee
             did
             equiuocate
             ,
             when
             he
             said
             of
             the
             day
             of
             Iudgement
             ,
             d
             
               Of
               that
               day
               and
               houre
               knoweth
               no
               man
               ,
               nor
               the
               Sonne
               ,
               &c.
               
            
             And
             when
             hee
             said
             of
             himselfe
             ,
             e
             
               I
               iudge
               no
               man
            
             :
             the
             Iesuite
             saith
             ,
             that
             this
             speech
             
               without
               a
               mentall
               reseruation
               is
               false
               ,
            
             and
             
               cannot
               stand
               ,
               for
               that
               it
               should
               be
               contrary
               to
               many
               other
               places
               of
               Scripture
               :
            
             and
             should
             imply
             a
             deniall
             of
             Christs
             office
             to
             be
             our
             Iudge
             .
             He
             proceedeth
             to
             other
             examples
             ,
             and
             telleth
             vs
             ,
             that
             Christ
             did
             equiuocate
             about
             the
             Sacrament
             of
             Baptisme
             ,
             when
             he
             said
             ,
             f
             
               Hee
               that
               shall
               beleeue
               ,
               and
               be
               baptized
               ,
               shall
               be
               saued
               :
            
             and
             about
             eating
             of
             the
             flesh
             of
             Christ
             ,
             g
             
               If
               any
               man
               shall
               eate
               of
               this
               bread
               ,
               hee
               shall
               liue
               for
               euer
               :
            
             and
             about
             Prayer
             ,
             when
             hee
             said
             ,
             h
             
               If
               ye
               shall
               aske
               any
               thing
               of
               my
               Father
               in
               my
               name
               ,
               he
               will
               giue
               it
               you
               .
            
             Now
             the
             points
             here
             spoken
             of
             ,
             and
             others
             of
             like
             nature
             ,
             
             in
             which
             the
             Iesuite
             findeth
             Equiuocation
             to
             haue
             beene
             vsed
             in
             Scriptures
             ,
             are
             ,
             I
             trow
             ,
             
               matters
               of
               faith
               and
               Religion
            
             .
             And
             hence
             it
             followeth
             ,
             that
             Equiuocators
             must
             either
             confesse
             that
             they
             abuse
             the
             world
             in
             alledging
             these
             and
             such
             like
             Texts
             ,
             to
             proue
             and
             vphold
             Iesuiticall
             Equiuocation
             ,
             which
             is
             not
             there
             meant
             ;
             or
             that
             they
             hold
             their
             Equiuocations
             to
             be
             lawfull
             ,
             and
             sufficiently
             warranted
             ,
             euen
             in
             principall
             
               matters
               of
               Religion
            
             ,
             such
             as
             are
             Christs
             office
             of
             iudging
             ,
             the
             doctrine
             of
             the
             Sacraments
             ,
             and
             prayer
             in
             Christs
             name
             .
             In
             the
             first
             place
             then
             ,
             when
             Persons
             excepteth
             
               matters
               of
               faith
            
             from
             the
             practice
             of
             Equiuocation
             ,
             hee
             mocketh
             his
             Reader
             with
             generall
             speeches
             ,
             when
             hee
             meaneth
             no
             such
             thing
             ;
             but
             onely
             that
             men
             may
             not
             equiuocate
             ,
             by
             denying
             in
             words
             their
             beliefe
             of
             
               the
               Roman
               faith
            
             ,
             or
             some
             such
             like
             .
             Secondly
             ,
             where
             Persons
             saith
             that
             they
             allow
             not
             equiuocation
             in
             
               common
               conuersation
               ,
               in
               buying
               ,
               &c.
            
             it
             may
             be
             obserued
             that
             Nauarre
             ,
             a
             the
             famous
             Reader
             in
             Rome
             ,
             doth
             highly
             commend
             this
             Equiuocation
             as
             a
             b
             singular
             point
             of
             
               Doctrine
               ,
               by
               which
               wee
               may
               auoid
               innumerable
               sinnes
            
             which
             
               wee
               commit
               by
               denying
               and
               affirming
               without
               this
               mentall
               reseruation
               ,
               with
               which
               if
               the
               words
               spoken
               were
               ioyned
               ,
               they
               would
               become
               true
               .
            
             This
             he
             explaineth
             and
             confirmeth
             thus
             :
             c
             
               We
               are
               asked
               &
               demanded
               euery
               foot
               ,
               whither
               we
               goe
               ,
               what
               we
               haue
               eaten
               ,
               how
               much
               money
               we
               haue
               ,
               or
               haue
               borrowed
               ,
               or
               haue
               giuen
               ,
               what
               letters
               and
               newes
               we
               haue
               receiued
               ,
               what
               wee
               haue
               written
               and
               related
               ;
               what
               such
               or
               such
               a
               man
               said
               to
               vs
               ,
               what
               wee
               know
               of
               such
               or
               such
               a
               one
               :
               and
               many
               hundred
               like
               .
            
             To
             all
             which
             (
             saith
             hee
             )
             wee
             might
             answere
             without
             sinne
             ,
             d
             
               by
               vnderstanding
               somewhat
               in
               our
               mindes
               ,
               which
               may
               make
               that
               true
               ,
               which
               we
               affirme
               ,
               and
               that
               false
               ,
               which
               wee
               deny
               :
            
             As
             for
             example
             ,
             
               when
               a
               man
               asketh
               of
               vs
               ,
               money
               ,
               or
               a
               Booke
               ,
               or
               newes
               ,
               &c.
               if
               wee
               answere
               him
               ,
               I
               haue
               them
               not
               ,
               or
               I
               know
               them
               not
               ;
               vnderstanding
               ,
            
             e
             
               so
               as
               I
               am
               
               bound
               ,
               or
               ,
               as
               it
               is
               conuenient
               to
               doe
               it
               ,
               or
               giue
               it
               ,
               or
               to
               speake
               and
               make
               is
               knowne
               .
            
             The
             like
             is
             affirmed
             by
             a
             
               Emm.
               Rodriquez
            
             ,
             who
             alledging
             this
             determination
             of
             Nauarre
             ,
             and
             transcribing
             also
             some
             of
             his
             words
             ,
             addeth
             in
             the
             end
             ,
             to
             shew
             how
             hee
             esteemed
             this
             deuice
             ,
             b
             
               which
               Doctrine
               ought
               to
               be
               marked
               and
               obserued
               .
            
             And
             Fernandes
             c
             in
             his
             Examen
             saith
             ,
             that
             
               if
               a
               man
               being
               requested
               to
               lend
               a
               thing
               to
               his
               neighbour
               ,
            
             d
             
               haue
               a
               cause
               or
               reason
               ,
               why
               hee
               will
               not
               grant
               or
               giue
               it
               ,
               &c.
               hee
               may
               sweare
               by
               Equiuocation
               ,
               that
               he
               hath
               not
               such
               a
               thing
               .
            
             And
             Sanchez
             ,
             e
             
               In
               common
               talke
            
             (
             saith
             hee
             )
             
               if
               a
               man
               be
               asked
               of
               a
               thing
               which
               it
               behooueth
               him
               to
               keepe
               secret
               ,
               it
               is
               lawfull
               for
               him
               to
               say
               ,
               that
               hee
               knoweth
               not
               ,
               vnderstanding
               so
               as
               that
               it
               is
               expedient
               to
               tell
               it
               .
            
             And
             Father
             Persons
             f
             also
             thinketh
             it
             most
             iust
             and
             necessary
             ,
             if
             a
             man
             come
             to
             borrow
             mony
             ,
             whom
             we
             may
             not
             deny
             without
             inconuenience
             ,
             that
             we
             may
             then
             answere
             equiuocally
             that
             wee
             haue
             it
             not
             ;
             vnderstanding
             ,
             
               with
               any
               minde
               to
               lend
               it
               :
            
             or
             that
             wee
             haue
             it
             
               not
               in
               our
               purse
               ,
               &c.
               
            
             Which
             instances
             and
             examples
             ,
             if
             they
             be
             not
             
               matters
               of
               common
               life
               and
               conuersation
               ,
            
             I
             know
             not
             where
             to
             finde
             any
             .
             But
             it
             may
             be
             said
             ,
             that
             Persons
             ,
             when
             he
             excepteth
             matters
             of
             
               common
               conuersation
               in
               buying
               ,
               &c.
            
             hee
             addeth
             ,
             
               to
               the
               hurt
               or
               preiudice
               of
               any
            
             ;
             as
             if
             hee
             meant
             by
             that
             restriction
             ,
             to
             leaue
             a
             libertie
             of
             equiuocating
             ,
             euen
             in
             
               buying
               and
               selling
               ,
               and
               humane
               traffique
            
             ;
             so
             it
             be
             without
             the
             hurt
             of
             any
             man
             :
             but
             then
             vtterly
             to
             forbid
             it
             .
             And
             I
             graunt
             ,
             hee
             addeth
             those
             words
             :
             but
             I
             cannot
             tell
             ,
             whether
             he
             meant
             the
             vulgar
             Reader
             to
             conceiue
             that
             meaning
             in
             them
             .
             Howsoeuer
             ,
             there
             is
             a
             mysterie
             in
             those
             words
             ,
             which
             g
             Nauarre
             ,
             (
             who
             vseth
             to
             deale
             aboue-boord
             ,
             and
             to
             speake
             more
             plainely
             )
             hath
             vnfolded
             ,
             when
             he
             calleth
             it
             ,
             h
             
               a
               reall
               and
               vniust
               hurt
            
             or
             preiudice
             ;
             by
             which
             hee
             vnderstandeth
             such
             an
             hurt
             ,
             as
             wee
             may
             not
             doe
             to
             another
             ,
             without
             sinne
             and
             iniustice
             .
             And
             then
             ,
             the
             meaning
             of
             
             this
             goodly
             Exception
             of
             Persons
             ,
             will
             be
             this
             ;
             that
             in
             
               buying
               ,
               and
               selling
               ,
               and
               humane
               traffique
               ,
            
             and
             
               common
               conuersation
            
             ,
             wee
             may
             not
             equiuocate
             ,
             if
             thereby
             wee
             doe
             hurt
             any
             man
             
               vniustly
               and
               vnlawfully
            
             :
             but
             else
             ,
             if
             any
             of
             their
             Catholiques
             should
             thinke
             that
             the
             hurt
             which
             redoundeth
             to
             one
             of
             vs
             ,
             is
             lawfull
             and
             iust
             ,
             that
             then
             they
             may
             freely
             delude
             vs
             with
             their
             amphibologies
             and
             reseruations
             ,
             in
             what
             matter
             soeuer
             ,
             and
             for
             what
             end
             they
             please
             ,
             though
             it
             were
             for
             massacring
             of
             an
             assembly
             ,
             or
             for
             murdering
             of
             a
             Prince
             ,
             or
             for
             
               blowing
               vp
               of
               a
               Parliament
            
             ,
             or
             for
             the
             
               inuasion
               of
               the
            
             Kingdome
             by
             hostile
             and
             forraine
             forces
             .
             And
             so
             by
             this
             exception
             we
             are
             well
             freed
             from
             the
             feare
             of
             these
             deluding
             and
             equiuocating
             spirits
             .
             Let
             vs
             then
             dismisse
             Persons
             ,
             with
             his
             shifting
             Exceptions
             and
             enquire
             more
             particularly
             and
             directly
             what
             the
             cases
             be
             ,
             wherein
             they
             doe
             in
             sober
             sadnesse
             allow
             their
             Schollers
             to
             vse
             the
             benefit
             of
             this
             Art.
             And
             for
             this
             purpose
             I
             finde
             two
             things
             said
             by
             them
             .
             First
             ,
             that
             whensoeuer
             a
             man
             may
             lawfully
             keepe
             silence
             ,
             and
             say
             nothing
             ,
             or
             whensoeuer
             hee
             is
             not
             bound
             to
             reueale
             and
             lay
             open
             the
             truth
             ,
             then
             hee
             may
             lawfully
             equiuocate
             ,
             and
             vse
             this
             sleight
             of
             amphibologie
             :
             be
             it
             a
             
               matter
               of
               faith
            
             ,
             or
             a
             businesse
             of
             
               commerce
               and
               traffique
            
             ,
             or
             a
             poynt
             of
             State
             ,
             or
             what
             else
             you
             will
             ,
             it
             mattereth
             not
             to
             this
             purpose
             .
             For
             proofe
             of
             this
             ,
             first
             take
             the
             resolution
             of
             Father
             Garnet
             .
             He
             being
             prisoner
             in
             the
             Tower
             ,
             and
             required
             to
             declare
             his
             opinion
             concerning
             this
             point
             ,
             set
             downe
             his
             minde
             in
             writing
             ,
             which
             is
             yet
             kept
             vpon
             Record
             :
             and
             it
             was
             this
             ,
             a
             
               Concerning
               Equiuocation
               this
               is
               mine
               ●●pinion
               .
               In
               morall
               matters
               and
               common
               vse
               of
               〈◊〉
               ;
               to
               haue
               among
               friends
               it
               is
               required
               of
               a
               man
               to
               speake
               truth
               ,
               then
               hee
               may
               not
               vse
               Equiuocation
               ,
               &c.
               
               But
               as
               oft
               as
               there
               is
               occasion
               for
               necessary
               defence
               ,
               or
               for
               auoyding
               of
               some
               iniury
               or
               damage
               ,
               or
               for
               obtaining
               some
               good
               of
               weight
               or
               moment
               ,
               withall
               the
               perill
               of
               any
               〈…〉
               Equiuocation
               〈…〉
               .
            
             
             In
             which
             speech
             ,
             Master
             Casaubon
             doth
             truely
             note
             by
             the
             way
             ,
             that
             those
             words
             ,
             
               without
               the
               perill
               of
               any
               man
               ,
            
             are
             onely
             
               added
               for
               a
               colour
            
             ,
             and
             to
             blind
             the
             simple
             with
             :
             as
             I
             noted
             the
             like
             before
             ,
             in
             a
             like
             sentence
             of
             Father
             Pers●ns
             .
             But
             the
             thing
             that
             I
             now
             note
             for
             this
             purpose
             ,
             is
             ,
             that
             he
             saith
             ;
             
               In
               cōmon
               vse
               of
               life
               ,
               when
               it
               is
               required
               of
               a
               man
               to
               speake
               truth
               ,
               then
               it
               is
               not
               lawfull
               to
               equiuocate
               .
            
             By
             which
             words
             he
             implyeth
             ,
             that
             where
             a
             man
             is
             not
             of
             duety
             bound
             to
             speake
             or
             reueile
             the
             truth
             ,
             there
             he
             may
             obscure
             &
             hide
             it
             by
             this
             Arte.
             The
             same
             Father
             Garnet
             ,
             while
             hee
             stood
             at
             the
             Barre
             ,
             in
             fewer
             words
             ,
             and
             plainer
             manner
             explaineth
             his
             meaning
             thus
             ;
             a
             
               No
               man
               may
               equiuocate
               when
               he
               ought
               to
               speake
               the
               truth
               ,
               otherwise
               he
               may
               .
            
          
           
             To
             like
             purpose
             Fernandes
             b
             
               A
               man
               may
               lawfully
               vse
               it
               also
               ,
               when
               he
               is
               iustly
               or
               lawfully
               demanded
               ,
               if
               hee
               haue
               a
               reasonable
               cause
               not
               to
               answere
               according
               to
               the
               meaning
               of
               the
               Demander
               .
            
             And
             Heissius
             the
             Iesuite
             ,
             c
             
               Not
               onely
            
             (
             saith
             hee
             )
             
               when
               the
               question
               is
               vniust
               ,
               but
               also
               when
               it
               is
               without
               fault
               ;
               we
               are
               many
               times
               not
               bound
               to
               answere
               him
               that
               asketh
               the
               question
               ,
               according
               to
               his
               intention
               and
               meaning
               :
               and
               that
               is
               ,
               whensoeuer
               the
               Demander
               hath
               not
               right
               to
               command
               an
               answere
               ;
               and
               the
               Demanded
               hath
               a
               sufficient
               and
               not
               idle
               reason
               to
               deny
               it
               .
               For
               he
               that
               ,
               may
               lawfully
               hold
               his
               pe●ce
               ,
               ●ay
               ,
               passing
               by
               the
               things
               that
               are
               asked
               him
               ,
               speake
               some
               other
               thing
               with
               God
               ,
               the
               heauenly
               Spirits
               ,
            
             or
             
               with
               himselfe
               ,
               either
               by
               vocall
               or
               mentall
               speech
               ,
               or
               by
               a
               mixt
               ,
               speech
               ,
               which
               is
               partly
               vocall
               and
               partly
               mentall
               .
            
             In
             these
             two
             last
             testimonies
             ,
             the
             instance
             is
             in
             a
             particular
             case
             ,
             when
             a
             man
             is
             examined
             or
             questioned
             :
             but
             the
             ground
             on
             which
             they
             build
             their
             determination
             ,
             is
             a
             
               generall
               Rule
            
             ,
             that
             whensoeuer
             a
             man
             may
             lawfully
             say
             nothing
             ,
             then
             he
             may
             lawfully
             equiuocate
             ,
             and
             speake
             by
             a
             
               mixt
               Proposition
            
             ;
             as
             appeareth
             plainely
             in
             the
             reason
             of
             Heissius
             ,
             now
             set
             downe
             in
             his
             owne
             words
             .
             And
             in
             a
             word
             ,
             Equiuocators
             say
             ,
             that
             
             if
             a
             a
             man
             vse
             Equiuocation
             with
             
               mentall
               reseruation
            
             ,
             he
             doth
             
               not
               offend
               against
               the
               negatiue
               Precept
               ,
            
             which
             for
             ,
             b●ddeth
             a
             man
             to
             lye
             ;
             because
             ,
             whatsoeuer
             he
             speaketh
             in
             that
             maner
             ,
             is
             a
             truth
             :
             onely
             hee
             may
             offend
             against
             the
             affirmatiue
             Precept
             ,
             if
             he
             doe
             then
             equiuocate
             ,
             when
             he
             is
             bound
             to
             vtter
             and
             reueile
             the
             truth
             .
             And
             hence
             I
             inferre
             ,
             that
             whensoeuer
             a
             man
             may
             lawfully
             say
             nothing
             ,
             as
             not
             being
             bound
             to
             reueile
             the
             truth
             ;
             then
             in
             these
             mens
             opinion
             ,
             he
             may
             lawfully
             speake
             by
             Equiuocation
             .
             And
             this
             is
             the
             first
             thing
             that
             they
             say
             for
             this
             purpose
             .
          
           
             The
             second
             thing
             is
             ,
             that
             b
             
               there
               is
               iust
               cause
               for
               vsing
               of
               Equiuocation
               ,
               whensoeuer
               it
               is
               necessary
               or
               expedient
               for
               preseruing
               of
               bodily
               safety
               ,
               honor
               ,
               houshold
               goods
               ,
               or
               for
               any
               other
               act
               of
               vertue
               ;
               so
               that
               the
               hiding
               of
               the
               truth
               may
               then
               be
               thought
               to
               bee
               expedient
               and
               honest
               .
            
             So
             speaketh
             Sanchez
             ,
             meaning
             this
             rule
             of
             such
             an
             Equiuocation
             as
             is
             ioyned
             with
             an
             oath
             .
             For
             else
             ,
             c
             if
             there
             be
             no
             oath
             vsed
             ,
             
               then
               honest
               sport
               vsed
               for
               lawfull
               recreation
               ,
               may
               make
               the
               vse
               of
               Equiuocation
               lawfull
               .
               But
               if
               there
               were
               an
               oath
               added
               ,
               then
               it
               is
               an
               euident
               fault
               ,
               because
               of
               the
               vaine
               and
               indiscreet
               vsing
               of
               Gods
               Name
               .
            
             So
             speaketh
             the
             same
             Author
             not
             long
             after
             .
             From
             which
             words
             of
             the
             Iesuite
             we
             may
             gather
             two
             things
             .
             1.
             
             That
             an
             easie
             cause
             may
             suffice
             for
             iustifying
             of
             Equiuocall
             speeches
             ,
             in
             a
             simple
             assertion
             without
             an
             oath
             .
             If
             there
             bee
             no
             other
             cause
             but
             onely
             for
             merriment
             and
             recreation
             ,
             yet
             that
             is
             reason
             inough
             to
             make
             the
             vse
             of
             Equiuocation
             lawfull
             and
             honest
             .
             2.
             
             That
             when
             other
             Equiuocators
             doe
             require
             some
             kind
             of
             necessity
             or
             vtility
             which
             may
             draw
             men
             to
             vse
             it
             ;
             they
             are
             to
             be
             vnderstood
             of
             Equiuocation
             ioyned
             with
             an
             oath
             ,
             and
             not
             when
             it
             is
             vsed
             in
             a
             bare
             and
             simple
             affirmation
             or
             negation
             :
             vnlesse
             wee
             may
             conceiue
             ,
             that
             sport
             and
             merriment
             goeth
             with
             them
             for
             a
             matter
             of
             necessite
             or
             great
             moment
             .
             And
             
             indeed
             ,
             this
             difference
             giuen
             by
             Father
             Sanchez
             ,
             betweene
             Equiuocation
             with
             an
             oath
             ,
             and
             without
             it
             ,
             hath
             reason
             in
             it
             ,
             if
             we
             consider
             their
             grounds
             and
             principles
             .
             For
             in
             affirmations
             and
             negations
             ,
             there
             are
             two
             things
             required
             .
             1.
             
             That
             no
             lye
             be
             told
             :
             for
             this
             is
             required
             by
             the
             negatiue
             precept
             of
             truth
             ,
             as
             they
             vse
             to
             speake
             .
             And
             this
             fault
             ,
             as
             they
             thinke
             ,
             they
             auoide
             by
             their
             arte
             of
             Reseruation
             .
             And
             secondly
             ,
             that
             men
             conceale
             not
             a
             truth
             ,
             when
             they
             are
             bound
             to
             disclose
             it
             :
             for
             this
             is
             required
             by
             the
             affirmatiue
             precept
             of
             truth
             .
             But
             in
             an
             Oath
             ,
             besides
             truth
             in
             the
             speech
             ,
             there
             is
             a
             third
             thing
             required
             ,
             and
             that
             is
             ,
             that
             it
             be
             vndertaken
             with
             iudgement
             ,
             that
             is
             to
             say
             ,
             aduisedly
             and
             with
             due
             discretion
             .
             Else
             ,
             by
             swearing
             a
             truth
             vnaduisedly
             ,
             Gods
             Name
             may
             be
             prophaned
             .
             There
             is
             reason
             then
             for
             this
             difference
             which
             Sanchez
             maketh
             .
             And
             now
             by
             all
             this
             ,
             the
             Reader
             may
             see
             ,
             that
             an
             easie
             cause
             is
             thought
             sufficient
             for
             the
             vsing
             of
             this
             Arte.
             If
             it
             be
             for
             ease
             of
             the
             body
             ,
             safety
             of
             a
             mans
             goods
             ,
             preseruing
             of
             his
             credite
             ,
             &c.
             then
             by
             their
             doctrine
             ,
             a
             man
             may
             equiuocate
             with
             an
             Oath
             :
             but
             if
             it
             be
             for
             sport
             and
             merriment
             only
             ,
             yet
             then
             it
             may
             bee
             lawfull
             in
             affirmations
             and
             negations
             without
             an
             Oath
             :
             prouided
             that
             it
             be
             such
             a
             case
             ,
             in
             which
             a
             man
             may
             lawfully
             hold
             his
             peace
             ,
             and
             bee
             not
             bound
             then
             to
             disclose
             the
             truth
             .
          
           
             By
             this
             it
             appeareth
             in
             generall
             ,
             in
             what
             cases
             they
             allow
             the
             vse
             of
             this
             Arte.
             But
             for
             fuller
             satisfaction
             of
             the
             Reader
             ,
             and
             for
             more
             distinct
             conceiuing
             of
             their
             meaning
             in
             this
             point
             ;
             it
             will
             not
             bee
             amisse
             to
             point
             out
             some
             speciall
             and
             particular
             Cases
             ,
             in
             which
             they
             giue
             expresse
             leaue
             for
             the
             practising
             of
             this
             sleight
             .
             And
             they
             be
             these
             ,
             and
             such
             like
             .
          
           
             1
             If
             a
             Priest
             ,
             that
             hath
             heard
             another
             mans
             Confession
             ,
             should
             be
             demanded
             ,
             whether
             such
             a
             one
             had
             confessed
             such
             a
             sinne
             vnto
             him
             ,
             or
             not
             ;
             —
             he
             may
             answere
             directly
             ,
             that
             hee
             hath
             not
             confessed
             any
             such
             thing
             vnto
             him
             ,
             albeit
             hee
             had
             
             done
             so
             :
             yea
             ,
             he
             may
             sweare
             also
             this
             answere
             of
             his
             ,
             vnderstanding
             and
             reseruing
             in
             his
             minde
             ,
             that
             the
             Penitent
             hath
             not
             confessed
             the
             same
             vnto
             him
             ,
             so
             as
             he
             may
             vtter
             it
             .
             
               These
               be
               Father
            
             Persons
             a
             
               words
               .
               And
               hee
               saith
               ,
               they
               be
               agreeable
               to
               the
               mind
               of
               all
               Schoole-Doctors
               .
            
          
           
             2
             b
             If
             a
             Penitent
             be
             asked
             without
             a
             iust
             cause
             ,
             whether
             he
             haue
             confessed
             such
             or
             such
             a
             sinne
             
               (
               which
               he
               had
               confessed
               to
               the
               Priest
               )
            
             he
             may
             sweare
             he
             confessed
             it
             not
             ,
             vnderstanding
             ,
             so
             as
             that
             he
             is
             bound
             to
             tell
             him
             .
             
               So
               speaketh
            
             Sanchez
             ,
             
               and
               citeth
               others
               of
               the
               same
               opinion
               .
            
          
           
             3
             c
             If
             a
             Iudge
             
               do
               against
               iustice
               question
            
             a
             Defendant
             ,
             
               and
               doe
               not
               question
               according
               to
               order
               of
               Law
            
             ;
             the
             Defendant
             
               may
               vse
               Equiuocation
               ,
               and
               sweare
               according
               to
               his
               owne
               meaning
               :
            
             that
             is
             ,
             by
             a
             secret
             reseruation
             kept
             in
             his
             mind
             .
             So
             saith
             Tolet.
             And
             Sanchez
             saith
             the
             like
             ,
             d
             When
             the
             Iudge
             that
             questioneth
             ,
             is
             not
             the
             lawfull
             Iudge
             of
             him
             that
             is
             questioned
             ,
             or
             is
             not
             his
             Iudge
             in
             that
             peculiar
             case
             ;
             the
             Defendant
             may
             vse
             Equiuocation
             .
             And
             the
             like
             he
             saith
             ,
             
               if
               the
               Iudge
               bee
               an
               Excommunicate
               person
               .
            
             And
             the
             like
             Father
             Persons
             doth
             largely
             confirme
             ,
             e
             
               When
               the
               Iudge
               is
               not
               lawfull
               ,
               or
               not
               competent
               at
               least
               in
               that
               cause
               ,
               or
               proceedeth
               not
               lawfully
               .
            
             In
             these
             cases
             ,
             they
             thinke
             that
             a
             man
             questioned
             before
             a
             Magistrate
             ,
             may
             vpon
             his
             oath
             ,
             by
             an
             
               equiuocall
               reseruation
            
             ,
             deny
             that
             which
             he
             knoweth
             to
             be
             true
             .
          
           
             4
             f
             If
             one
             doe
             ignorantly
             kill
             a
             man
             ,
             thinking
             him
             to
             be
             a
             wild
             Beast
             ,
             
               (
               a
               Deere
               for
               example
            
             )
             or
             if
             he
             kill
             a
             man
             in
             his
             owne
             defence
             ;
             he
             may
             being
             questioned
             of
             the
             fact
             ,
             denie
             it
             
               vpon
               his
               oath
            
             .
          
           
             5
             g
             When
             an
             vniust
             taxe
             is
             set
             vpon
             a
             commoditie
             ,
             if
             a
             man
             sell
             it
             for
             more
             ,
             or
             maketh
             light
             waight
             ,
             and
             scant
             measure
             ,
             so
             that
             he
             make
             himselfe
             satisfaction
             for
             the
             wrong
             of
             the
             Taxe
             ,
             and
             yet
             sell
             his
             commodities
             worth
             the
             moeny
             ;
             he
             being
             examined
             by
             a
             Iudge
             ,
             whether
             he
             sold
             the
             commodity
             
             for
             more
             ,
             or
             came
             short
             in
             his
             waight
             or
             measure
             ,
             hee
             may
             deny
             it
             ,
             and
             say
             ,
             that
             he
             sold
             it
             for
             the
             price
             that
             was
             set
             him
             ,
             and
             that
             he
             gaue
             full
             waight
             and
             measure
             ;
             meaning
             so
             ,
             as
             that
             selling
             for
             more
             ,
             or
             comming
             short
             in
             his
             waight
             or
             measure
             ,
             he
             did
             commit
             an
             offence
             .
          
           
             6
             a
             If
             a
             man
             be
             found
             slaine
             ,
             with
             a
             Sword
             lying
             by
             him
             ;
             and
             
               a
               guiltlesse
               person
            
             should
             be
             asked
             ,
             whether
             that
             sword
             were
             his
             ,
             or
             whether
             hee
             passed
             that
             way
             at
             such
             an
             houre
             ,
             (
             which
             things
             are
             true
             ,
             and
             are
             inquired
             after
             as
             signes
             of
             that
             murder
             ,
             which
             he
             committed
             not
             )
             he
             may
             denie
             it
             .
          
           
             7
             b
             If
             a
             man
             haue
             borrowed
             money
             ,
             and
             paied
             it
             againe
             ,
             and
             be
             examined
             of
             the
             Iudge
             ,
             concerning
             the
             money
             that
             he
             borrowed
             ;
             he
             may
             sweare
             that
             he
             borrowed
             not
             that
             money
             ;
             vnderstanding
             so
             as
             that
             he
             is
             now
             bound
             to
             pay
             it
             .
             And
             so
             a
             man
             may
             sweare
             ,
             that
             he
             had
             not
             such
             money
             ,
             which
             hee
             did
             receiue
             ;
             if
             through
             pouerty
             he
             be
             excused
             from
             making
             payment
             ,
             or
             if
             he
             should
             be
             vrged
             to
             pay
             it
             ,
             before
             the
             day
             that
             it
             is
             due
             .
          
           
             8
             c
             If
             a
             Creditor
             haue
             money
             owing
             him
             vpon
             Bond
             ,
             part
             whereof
             is
             p●yed
             vnto
             him
             ,
             but
             as
             much
             is
             due
             vnto
             him
             some
             other
             way
             ,
             for
             which
             hee
             hath
             no
             Instrument
             to
             shew
             :
             
               if
               he
               be
               required
            
             before
             a
             Iudge
             ,
             to
             sweare
             whether
             part
             of
             that
             debt
             were
             payd
             him
             ;
             he
             may
             sweare
             that
             it
             was
             not
             paied
             ,
             vnderstanding
             ,
             so
             but
             that
             as
             much
             is
             now
             due
             to
             him
             ,
             
               some
               other
               way
            
             .
          
           
             9.
             
             d
             If
             a
             man
             be
             forced
             to
             promise
             marriage
             to
             a
             woman
             ,
             whom
             otherwise
             he
             is
             not
             bound
             to
             marrie
             
               [
               the
               meaning
               is
               ,
               if
               he
               be
               vrged
               and
               pressed
               by
               a
               Iudge
               against
               reason
               ,
               to
               make
               that
               promise
               ]
            
             he
             may
             sweare
             ,
             that
             hee
             will
             marry
             her
             ,
             
               though
               hee
               meane
               it
               not
            
             ,
             vnderstanding
             
             within
             himselfe
             ,
             If
             I
             be
             bound
             to
             doe
             so
             ,
             or
             ,
             if
             afterward
             I
             shall
             like
             of
             it
             .
          
           
             10
             a
             If
             a
             Woman
             ,
             that
             hath
             played
             the
             whore
             ,
             bee
             asked
             by
             her
             husband
             ,
             whether
             she
             haue
             committed
             adultery
             ,
             shee
             may
             sweare
             that
             she
             hath
             not
             done
             it
             ,
             vnderstanding
             within
             her selfe
             ,
             so
             as
             I
             may
             or
             meane
             to
             tell
             you
             of
             it
             .
          
           
             11
             b
             If
             a
             man
             haue
             contracted
             himselfe
             to
             a
             woman
             ,
             and
             afterward
             make
             another
             contract
             with
             another
             ,
             by
             words
             
               de
               praesenti
            
             :
             and
             being
             called
             before
             the
             Bishop
             ,
             and
             there
             asked
             ,
             whether
             he
             made
             such
             a
             contract
             
               de
               praesenti
            
             with
             
               this
               later
               woman
            
             ,
             he
             may
             sweare
             hee
             did
             not
             ,
             vnderstanding
             ,
             so
             as
             that
             it
             is
             a
             marriage
             .
          
           
             12
             c
             If
             a
             man
             bee
             requested
             to
             lend
             money
             ,
             
               when
               hee
               is
               not
               bound
               to
               lend
               it
               ,
            
             though
             he
             haue
             the
             money
             by
             him
             ,
             yet
             he
             may
             sweare
             that
             he
             hath
             it
             not
             ,
             vnderstanding
             within
             himselfe
             ,
             so
             as
             that
             he
             will
             lend
             it
             him
             .
          
           
             13
             d
             If
             a
             man
             come
             from
             London
             in
             a
             time
             of
             Infection
             ,
             to
             Couentrie
             ,
             were
             he
             cannot
             be
             admitted
             to
             ledge
             ,
             vnlesse
             he
             will
             sweare
             ,
             that
             he
             came
             not
             lately
             from
             London
             ;
             hee
             may
             sweare
             that
             he
             came
             not
             from
             London
             ,
             reseruing
             in
             his
             mind
             ,
             so
             as
             that
             I
             am
             infected
             with
             the
             plague
             ,
             if
             vpon
             good
             reason
             he
             thinke
             that
             he
             is
             not
             infected
             .
          
           
             14
             e
             If
             a
             man
             in
             common
             talke
             bee
             asked
             of
             any
             matter
             which
             it
             behooueth
             him
             to
             keepe
             secret
             ,
             he
             may
             lawfully
             say
             ,
             that
             he
             knoweth
             not
             ,
             vnderstanding
             ,
             so
             as
             it
             is
             behoouefull
             
             to
             tell
             it
             :
             or
             with
             any
             other
             reseruation
             that
             he
             will
             imagine
             .
          
           
             Lastly
             ,
             a
             If
             he
             that
             asketh
             the
             question
             ,
             doe
             exclude
             the
             vse
             of
             Equiuocation
             ,
             and
             require
             a
             man
             vpon
             his
             oath
             not
             to
             vse
             any
             Equiuocation
             ,
             and
             that
             he
             meaneth
             what
             he
             speaketh
             without
             any
             Equiuocation
             at
             all
             
               (
               as
               it
               is
               in
               the
               Oath
               of
               Allegiance
               )
            
             yet
             he
             may
             sweare
             it
             still
             ,
             vnderstanding
             ,
             so
             as
             he
             ought
             to
             speake
             plainely
             ;
             or
             framing
             some
             other
             reseruation
             in
             his
             mind
             ,
             by
             which
             it
             may
             be
             made
             true
             .
          
           
             These
             and
             such
             like
             be
             the
             cases
             ,
             in
             which
             they
             allow
             their
             Equiuocating
             fraudes
             .
             I
             could
             adde
             more
             ,
             but
             I
             feare
             I
             haue
             wearied
             the
             Reader
             by
             too
             many
             already
             .
          
           
             Surely
             ,
             by
             this
             that
             hath
             beene
             said
             ,
             we
             may
             learne
             two
             things
             ,
             which
             it
             is
             requisite
             all
             plaine-meaning
             Christians
             should
             take
             notice
             of
             .
          
           
             1
             That
             Equiuocators
             ,
             and
             such
             as
             are
             instructed
             in
             this
             Arte
             ,
             doe
             take
             vnto
             themselues
             a
             large
             liberty
             of
             vsing
             this
             fraudulent
             deuice
             .
             For
             out
             of
             the
             premises
             it
             may
             appeare
             ,
             that
             whatsoeuer
             busines
             or
             occasiō
             be
             offered
             ,
             be
             the
             matter
             sacred
             or
             ciuill
             ,
             publike
             or
             priuate
             ,
             in
             open
             Courts
             of
             Iustice
             ,
             or
             in
             common
             practice
             of
             life
             ;
             yet
             if
             they
             can
             perswade
             themselues
             that
             they
             haue
             any
             
               serious
               cause
            
             to
             conceale
             the
             truth
             ,
             whether
             it
             be
             for
             some
             good
             to
             their
             soules
             ,
             or
             for
             safety
             of
             their
             bodies
             ,
             or
             keeping
             of
             their
             goods
             ,
             &c.
             they
             may
             freely
             sweare
             the
             contrary
             to
             that
             truth
             ,
             by
             an
             Equiuocall
             or
             mentall
             reseruation
             .
             And
             if
             they
             haue
             any
             light
             cause
             or
             reason
             ,
             if
             it
             be
             but
             for
             sport
             or
             merriment
             to
             recreate
             themselues
             ,
             then
             they
             may
             deceiue
             vs
             by
             an
             Equiuocation
             ,
             in
             a
             simple
             affirmation
             or
             negation
             ,
             hauing
             no
             Oath
             in
             it
             .
          
           
             And
             this
             being
             so
             ,
             I
             desire
             euery
             Christian
             ,
             that
             would
             not
             be
             deceiued
             ,
             to
             consider
             with
             himselfe
             ,
             whether
             he
             can
             thinke
             of
             any
             busines
             that
             passeth
             between
             man
             and
             man
             ,
             in
             which
             hee
             may
             promise
             to
             himselfe
             plaine
             dealing
             ,
             or
             may
             presume
             that
             he
             shall
             not
             bee
             deceiued
             by
             some
             
               mortall
               deuice
            
             or
             other
             ,
             if
             hee
             haue
             to
             doe
             with
             them
             ,
             who
             doe
             professe
             this
             Equouicating
             Arte.
             
          
           
           
             Secondly
             ,
             we
             may
             learne
             ,
             that
             there
             is
             no
             limitation
             ,
             or
             exception
             ,
             or
             explication
             ,
             be
             it
             neuer
             so
             wise
             or
             wary
             ,
             nor
             any
             thing
             which
             mans
             wit
             can
             deuise
             ,
             that
             may
             restraine
             or
             keepe
             backe
             these
             Equiuocators
             ,
             from
             deluding
             vs
             by
             their
             equiuocall
             speeches
             ;
             but
             that
             say
             or
             doe
             what
             a
             man
             will
             or
             can
             ,
             they
             will
             take
             libertie
             to
             equiuocate
             still
             :
             so
             that
             no
             Oathes
             ,
             how
             warily
             and
             carefully
             soeuer
             they
             be
             framed
             ,
             can
             hold
             these
             men
             ,
             further
             then
             themselues
             will.
             a
             Pacenius
             discoursing
             of
             the
             Oath
             of
             Allegiance
             ,
             laugheth
             at
             the
             simplicitie
             (
             as
             hee
             calleth
             it
             )
             of
             our
             King
             and
             State
             ,
             
               who
               thought
               by
               that
               Oath
               to
               prouide
               for
               their
               safetie
               :
               as
               hauing
               hedged
               it
               about
               with
               so
               many
               circumstances
               ,
               as
               that
               ,
            
             to
             their
             thinking
             ,
             
               no
               man
               could
               winde
               himselfe
               out
               of
               it
               with
               a
               safe
               conscience
               .
               But
               they
               consider
               not
            
             (
             saith
             hee
             )
             
               that
               if
               the
               Pope
               shall
               dissolue
               this
               Oath
               ,
               al
               the
               bands
               of
               it
               ,
               either
               for
               performance
               of
               fidelitie
               to
               the
               King
               ,
               or
               for
               not
               admitting
               a
               dispensation
            
             from
             Rome
             ,
             
               are
               shattered
               in
               pieces
               .
               Nay
               ,
               I
               will
               say
               one
               other
               thing
            
             (
             saith
             hee
             )
             
               that
               is
               more
               admirable
               .
               An
               vniust
               Oath
               ,
               when
               it
               is
               declared
               to
               be
               such
               ,
               bindeth
               no
               man
               :
               but
               that
               this
               Oath
               is
               vniust
               ,
               hath
               beene
               sufficiently
               declared
               by
               the
               Pastor
               of
               the
               Church
               .
            
             Hee
             meaneth
             the
             Pope
             .
             And
             hereupon
             hee
             inferreth
             in
             an
             insulting
             manner
             ;
             b
             
               Thou
               seest
               now
            
             (
             saith
             hee
             )
             
               that
               the
               band
               of
               that
               Oath
               is
               v●nished
               into
               smoak
               ,
               so
               that
               the
               〈◊〉
               which
               so
               many
               wise
               men
               thought
               to
               be
               as
               strong
               as
               Iron
               ,
               proueth
               weaker
               then
               straw
               .
            
             Thus
             this
             man
             boasteth
             ,
             that
             by
             the
             Popes
             dispensation
             ,
             or
             declaration
             of
             the
             vnlawfulnesse
             of
             it
             ,
             no
             Oath
             in
             the
             world
             is
             any
             thing
             worth
             .
             A
             great
             priuiledge
             sure
             for
             them
             ,
             that
             can
             so
             easily
             winde
             themselues
             out
             of
             bands
             ,
             euen
             the
             strongest
             that
             can
             be
             thought
             of
             ,
             among
             men
             .
             And
             yet
             me
             thinketh
             ,
             
               aliud
               admirabilius
            
             ,
             the
             Equiuocators
             haue
             found
             a
             more
             admirable
             deuice
             then
             this
             of
             Pacenius
             is
             .
             For
             he
             sendeth
             
             a
             man
             to
             Rome
             ,
             to
             fetch
             a
             dispensation
             thence
             ,
             or
             to
             get
             the
             Popes
             declaration
             of
             the
             vnlawfulnesse
             of
             the
             Oath
             ,
             and
             then
             they
             may
             breake
             all
             .
             But
             our
             Equiuocators
             haue
             that
             at
             home
             ,
             and
             within
             their
             own
             brests
             ,
             that
             may
             free
             them
             from
             all
             .
             For
             if
             themselues
             doe
             but
             thinke
             that
             the
             thing
             is
             vnlawfull
             ,
             or
             that
             they
             haue
             some
             reasonable
             cause
             ,
             to
             dissemble
             ,
             they
             may
             take
             this
             or
             any
             other
             Oath
             whatsoeuer
             ,
             and
             by
             an
             equiuocall
             reseruation
             ,
             breake
             the
             band
             of
             that
             Oath
             ,
             before
             they
             take
             it
             .
             And
             if
             such
             be
             the
             priuiledges
             of
             these
             men
             ,
             how
             great
             is
             their
             danger
             ,
             that
             liue
             and
             conuerse
             with
             them
             ?
             God
             preserue
             all
             well-meaning
             men
             from
             such
             deceitfull
             tongues
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             Of
             the
             vse
             ,
             or
             rather
             abuse
             of
             Equiuocation
             ,
             and
             for
             what
             turnes
             it
             may
             serue
             .
          
           
             EQuiuocation
             ,
             such
             as
             hath
             beene
             described
             before
             ,
             may
             be
             beneficiall
             to
             them
             that
             vse
             it
             many
             wayes
             ,
             and
             for
             diuers
             purposes
             .
             For
             in
             the
             generall
             it
             may
             serue
             them
             for
             all
             turnes
             ,
             in
             which
             by
             mis-leading
             the
             Hearer
             ,
             they
             may
             make
             any
             aduantage
             to
             themselues
             :
             and
             more
             particularly
             it
             may
             serue
             them
             for
             these
             speciall
             ends
             and
             purposes
             .
          
           
             First
             ,
             in
             State-businesses
             ,
             and
             matters
             of
             policie
             ,
             it
             may
             serue
             great
             men
             ,
             to
             hide
             their
             plots
             ,
             and
             to
             worke
             their
             ends
             by
             :
             and
             yet
             to
             make
             faire
             weather
             towards
             all
             men
             ,
             and
             beate
             them
             in
             hand
             that
             they
             meane
             nothing
             but
             friendship
             and
             loue
             .
             In
             this
             kinde
             a
             Nauarre
             telleth
             vs
             of
             
               a
               great
               Monarch
            
             ,
             
             who
             hee
             
             thought
             had
             vsed
             ,
             and
             did
             then
             vse
             
               this
               good
               art
            
             (
             as
             he
             calleth
             it
             )
             by
             the
             benefit
             whereof
             ,
             euery
             man
             was
             contented
             and
             pleased
             ,
             that
             came
             to
             him
             ,
             or
             had
             to
             deale
             with
             him
             about
             great
             affaires
             .
             b
             For
             (
             saith
             he
             )
             
               hee
               is
               thought
               so
               to
               entertaine
               and
               to
               heare
               those
               that
               come
               vnto
               him
               ,
               and
               in
               answering
               ,
               so
               to
               expresse
               and
               declare
               himselfe
               vnto
               them
               with
               whom
               hee
               hath
               to
               deale
               ,
               as
               well
               by
               gesture
               ,
               as
               by
               words
               and
               deedes
               ,
               that
               the
               things
               being
               vnderstood
               according
               to
               their
               meaning
               ,
               doe
               please
               and
               content
               them●
               ,
               though
               in
               themselues
               they
               be
               false
               ,
               but
               are
               true
               according
               to
               the
               reseruations
               vnderstood
               by
               the
               Answerer
               .
            
             The
             same
             Nauarre
             addeth
             further
             ,
             c
             that
             he
             thinketh
             another
             great
             Monarch
             meant
             to
             teach
             his
             sonne
             d
             
               this
               doctrine
               and
               good
               arte
               of
               Equiuocating
               ,
            
             when
             for
             some
             secret
             defect
             ,
             hee
             drew
             him
             backe
             from
             the
             studie
             of
             learning
             ,
             saying
             ,
             
               I
               would
               not
               haue
               my
               sonne
               to
               haue
               any
               more
               Latine
               ,
               then
               onely
               that
               one
               Apophe
               he
               giue
               ,
            
             *
             
               Qui
               deseit
               dissimulare
               ,
               nescit
               regnare
               .
            
             Doe
             they
             thus
             instruct
             their
             Catholique
             Princes
             ,
             to
             dissemble
             and
             equiuocate
             ?
             and
             call
             they
             it
             a
             good
             Arte
             ,
             by
             which
             they
             may
             possesse
             men
             with
             a
             good
             opinion
             of
             them
             ,
             when
             they
             meane
             quite
             otherwise
             ;
             that
             so
             they
             may
             worke
             their
             ends
             ,
             and
             bring
             about
             their
             proiects
             and
             plots
             ?
             Why
             ,
             then
             I
             neede
             not
             feare
             to
             say
             ,
             that
             one
             turne
             ,
             for
             which
             the
             Doctrine
             of
             Equiuocation
             doth
             serue
             them
             ,
             is
             in
             State
             businesses
             to
             hide
             their
             plots
             ,
             and
             to
             worke
             their
             ends
             by
             it
             .
             Which
             as
             it
             is
             aduantagious
             to
             themselues
             ,
             so
             it
             is
             dangerous
             for
             those
             that
             haue
             to
             deale
             with
             them
             .
          
           
             Secondly
             ,
             It
             may
             serue
             them
             ,
             for
             a
             meanes
             to
             hide
             their
             mischieuous
             plots
             against
             the
             State
             and
             Religion
             ,
             and
             yet
             to
             escape
             the
             hand
             of
             iustice
             after
             all
             .
             For
             when
             they
             haue
             plotted
             and
             acted
             Treasons
             ,
             or
             are
             about
             any
             vnlawfull
             businesse
             ,
             forbidden
             by
             the
             wholesome
             Lawes
             of
             the
             Kingdome
             ;
             Equiuocation
             serueth
             to
             hide
             both
             themselues
             and
             their
             Associats
             ,
             from
             the
             enquiry
             
             of
             the
             Magistrate
             ,
             be
             hee
             neuer
             so
             vigilant
             and
             carefull
             .
             For
             if
             one
             of
             them
             be
             examined
             or
             asked
             ,
             whether
             hee
             haue
             reconciled
             such
             a
             man
             to
             the
             Pope
             ,
             or
             absolued
             such
             a
             subiect
             from
             his
             bond
             of
             Allegiance
             ,
             or
             haue
             conspired
             against
             the
             life
             of
             the
             King
             ,
             or
             haue
             beene
             acquainted
             with
             a
             plot
             of
             blowing
             vp
             the
             Parliament
             ;
             though
             all
             these
             things
             be
             most
             true
             ,
             yet
             hee
             may
             without
             scruple
             deny
             them
             all
             vpon
             his
             Oath
             .
             Or
             in
             case
             one
             be
             detected
             otherwise
             ,
             and
             examined
             ,
             who
             were
             his
             Associats
             ,
             whether
             such
             a
             Priest
             ,
             or
             such
             a
             Iesuite
             ,
             or
             such
             a
             Gentleman
             were
             priuy
             to
             the
             thing
             ;
             though
             these
             men
             were
             all
             of
             them
             as
             deepe
             in
             the
             villany
             ,
             as
             himselfe
             ;
             yet
             he
             may
             sweare
             that
             none
             of
             them
             all
             did
             know
             the
             least
             iote
             of
             the
             matter
             .
             And
             by
             these
             trickes
             they
             can
             worke
             all
             mischiefe
             to
             Kings
             ,
             and
             Nobles
             ,
             and
             People
             ,
             and
             Parliaments
             ;
             and
             yet
             wind
             themselues
             and
             their
             complices
             out
             of
             the
             hands
             of
             iustice
             ;
             vnlesse
             God
             doe
             disclose
             them
             ,
             as
             many
             times
             he
             doth
             beyond
             the
             prouidence
             or
             expectation
             of
             man.
             For
             rather
             then
             Treasons
             should
             goe
             vnespied
             ,
             God
             maketh
             a
             
               the
               Bird
               of
               the
               ayre
               to
               carry
               the
               voyce
               ,
               and
               that
               which
               hath
               wings
               to
               tell
               the
               matter
            
             ;
             saith
             Salomon
             .
             This
             vse
             southwell
             the
             Iesuite
             made
             of
             this
             Arte.
             For
             ,
             fearing
             to
             be
             detected
             ,
             b
             hee
             instructed
             a
             Woman-Disciple
             of
             his
             ,
             that
             if
             shee
             should
             be
             examined
             ,
             whether
             himselfe
             were
             or
             had
             beene
             in
             that
             house
             ,
             shee
             should
             vpon
             her
             oath
             vtterly
             deny
             it
             ;
             and
             so
             shee
             might
             safely
             doe
             ,
             vsing
             but
             the
             helpe
             of
             this
             Arte
             ,
             though
             shee
             had
             often
             seene
             him
             there
             ,
             and
             knew
             him
             to
             be
             in
             the
             house
             .
             And
             to
             like
             purpose
             c
             Tresham
             ,
             one
             of
             the
             Gun-powder
             Traitors
             ,
             vpon
             examination
             did
             confesse
             that
             Father
             Garnet
             was
             priuy
             to
             the
             Treason
             ,
             and
             had
             talked
             with
             him
             about
             it
             :
             but
             afterward
             ,
             hauing
             been
             better
             instructed
             or
             confirmed
             in
             this
             rare
             mystery
             ,
             when
             he
             lay
             sicke
             on
             his
             death-bed
             ,
             and
             not
             aboue
             three
             or
             foure
             houres
             before
             his
             death
             ,
             hee
             protested
             ,
             and
             
               tooke
               it
               vpon
               his
               Saluation
            
             ,
             
             and
             set
             it
             downe
             vnder
             his
             hand
             ,
             that
             his
             former
             Confession
             was
             false
             ,
             and
             that
             hee
             had
             not
             seene
             Garnet
             of
             sixteene
             yeeres
             space
             before
             ,
             at
             the
             least
             .
             And
             thus
             hee
             died
             .
             Which
             protestation
             of
             his
             ,
             vpon
             his
             oath
             ,
             was
             proued
             not
             long
             after
             ,
             to
             be
             most
             vntrue
             .
             Yea
             ,
             and
             Garnet
             himselfe
             confessed
             ,
             that
             within
             that
             space
             hee
             had
             seene
             him
             many
             times
             .
             Whereupon
             this
             graue
             Father
             ,
             and
             grand
             Equiuocator
             being
             demanded
             what
             he
             then
             thought
             of
             
               Treshams
               Testamentall
               protestation
            
             ,
             hee
             answered
             ,
             a
             
               It
               may
               be
               hee
               meant
               to
               equiuocate
               .
            
             And
             this
             reuerend
             Father
             himselfe
             ,
             who
             was
             Prouinciall
             of
             the
             Iesuits
             ,
             when
             after
             secret
             conference
             betweene
             him
             and
             Hall
             ,
             another
             Iesuite
             in
             the
             Tower
             ,
             hee
             was
             asked
             before
             all
             the
             Lords
             Commissioners
             ,
             whether
             Hall
             and
             hee
             had
             any
             conference
             together
             ,
             and
             was
             
               desired
               not
               to
               equiuocate
               ;
               hee
               stiffely
               denied
               it
               vpon
               his
               Soule
               ,
               reiterating
               it
               with
               so
               many
               detestable
               execrations
               ,
               as
               wounded
               their
               hearts
               to
               heare
               him
               .
            
             And
             afterward
             ,
             when
             he
             knew
             that
             the
             thing
             was
             knowne
             ,
             and
             that
             Hall
             his
             fellow-Iesuite
             had
             confessed
             it
             ;
             
               hee
               cryed
               the
               Lords
               mercie
               ,
               and
               said
               hee
               had
               offended
               ,
               if
               Equiuocation
               did
               not
               helpe
               him
               .
            
             And
             though
             the
             Priests
             accuse
             the
             Iesuites
             for
             it
             ,
             yet
             when
             they
             are
             examined
             before
             a
             Magistrate
             ,
             or
             Officer
             ,
             they
             also
             say
             and
             sweare
             and
             protest
             all
             maner
             of
             falshoods
             and
             vntruths
             ,
             that
             so
             they
             may
             winde
             either
             their
             fellowes
             or
             themselues
             out
             of
             the
             danger
             of
             the
             Law.
             And
             indeede
             this
             is
             the
             chiefe
             and
             principall
             turne
             ,
             for
             which
             Equiuocation
             is
             intended
             to
             serue
             them
             .
          
           
             Thirdly
             ,
             In
             matters
             of
             Religion
             this
             
               good
               Art
            
             may
             serue
             them
             to
             auoide
             arguments
             and
             euident
             reasons
             brought
             against
             them
             ,
             which
             their
             owne
             consciences
             doe
             acknowledge
             to
             be
             true
             .
             For
             hereby
             they
             can
             glosse
             the
             Fathers
             sayings
             against
             their
             meaning
             ,
             and
             deny
             all
             sorts
             of
             authorities
             that
             are
             alledged
             against
             them
             .
             For
             so
             themselues
             professe
             to
             their
             friends
             in
             
             secret
             ,
             a
             Seeing
             (
             say
             the
             Belgicke
             Censurers
             )
             
               in
               other
               ancient
               Catholiques
               ,
               wee
               beare
               with
               very
               many
               errours
               ,
               and
               doe
               lessen
               and
               excuse
               them
               ,
               and
               very
               often
               by
               some
               deuised
               shift
               doe
               deny
               them
               ,
               and
               feine
               vnto
               them
               some
               commodious
               meaning
               ,
               when
               they
               be
               obiected
               against
               vs
               in
               disputations
               and
               conflicts
               with
               the
               aduersaries
               :
               wee
               see
               no
               reason
               why
               Bertram
               may
               not
               deserue
               the
               like
               equitie
               or
               fauourable
               dealing
               ,
               and
               diligent
               reuising
               .
            
             This
             they
             professe
             among
             their
             friends
             (
             for
             their
             meaning
             was
             not
             that
             euer
             it
             should
             come
             to
             our
             sight
             :
             )
             and
             being
             that
             they
             hold
             all
             lying
             to
             be
             so
             sinfull
             ,
             that
             they
             may
             not
             tell
             a
             lye
             for
             the
             sauing
             of
             a
             soule
             ,
             it
             were
             too
             hard
             a
             censure
             to
             thinke
             ,
             that
             against
             the
             light
             of
             their
             owne
             consciences
             ,
             they
             would
             so
             wilfully
             thrust
             themselues
             on
             that
             danger
             ,
             and
             so
             boldly
             professe
             it
             in
             the
             eares
             of
             their
             friends
             .
             But
             by
             this
             fine
             Arte
             they
             can
             quiet
             the
             murmuring
             of
             their
             consciences
             ,
             because
             by
             it
             ,
             they
             can
             say
             any
             thing
             ,
             neuer
             so
             false
             ,
             and
             yet
             by
             a
             reseruation
             ,
             make
             it
             as
             true
             as
             the
             Gospell
             .
          
           
             This
             consideration
             maketh
             mee
             not
             to
             maruell
             ,
             when
             in
             men
             ,
             that
             professe
             such
             religious
             strictnesse
             ,
             (
             as
             Father
             Persons
             b
             saith
             they
             doe
             ,
             )
             I
             finde
             such
             broad
             and
             vnreasonable
             expositions
             and
             glosses
             of
             Fathers
             and
             other
             Writers
             ,
             as
             that
             no
             man
             of
             vnderstanding
             who
             readeth
             the
             places
             ,
             but
             will
             see
             ,
             that
             the
             glosse
             doth
             corrupt
             the
             Text
             ,
             and
             the
             expositions
             doe
             clearely
             depraue
             the
             Authors
             meaning
             .
             For
             I
             know
             that
             an
             Equiuocator
             hath
             an
             Arte
             ,
             by
             which
             hee
             can
             make
             all
             speeches
             to
             become
             true
             ,
             if
             once
             they
             doe
             but
             come
             forth
             of
             his
             mouth
             .
          
           
             Fourthly
             ,
             It
             may
             serue
             them
             for
             deuising
             and
             counterfeiting
             of
             strange
             apparitions
             ,
             and
             heauenly
             visions
             ,
             and
             diuine
             miracles
             .
             This
             ,
             how
             frequent
             it
             hath
             beene
             heretofore
             ,
             the
             wisest
             and
             most
             learned
             among
             their
             owne
             Writers
             doe
             confesse
             and
             bewaile
             .
             And
             of
             late
             yeeres
             their
             owne
             c
             Brethren
             doe
             say
             ,
             that
             the
             miracles
             
             and
             visions
             reported
             of
             d
             Ignatius
             ,
             and
             e
             Iustinian
             and
             f
             Xauier
             ,
             and
             others
             of
             the
             Iesuiticall
             straine
             and
             order
             ,
             are
             not
             much
             better
             .
             And
             what
             should
             let
             vs
             to
             thinke
             ,
             but
             they
             which
             presume
             so
             much
             in
             other
             things
             ,
             
               in
               ordine
               ad
               Deum
            
             ,
             and
             
               pro
               bono
               societatis
               ,
               in
               reference
               to
               God
               ,
            
             and
             
               for
               the
               good
               of
               their
               Order
            
             ;
             would
             not
             sticke
             to
             fitte●
             and
             faine
             and
             tell
             of
             glorious
             facts
             ,
             and
             admirable
             wonders
             which
             were
             neuer
             done
             ,
             and
             make
             faire
             shewes
             without
             substance
             ,
             if
             these
             may
             helpe
             to
             aduance
             the
             papall
             dignitie
             ,
             or
             the
             Iesuiticall
             order
             ,
             especially
             seeing
             they
             know
             how
             to
             say
             and
             write
             and
             sweare
             any
             thing
             for
             
               so
               great
               a
               good
            
             ,
             without
             the
             least
             grudge
             of
             conscience
             ?
          
           
             Fiftly
             ,
             It
             may
             serue
             them
             for
             forging
             and
             diuulging
             of
             false
             ,
             especially
             slanderous
             reports
             against
             their
             aduersaries
             and
             enemies
             of
             their
             profession
             .
             A
             thing
             so
             generally
             and
             so
             boldly
             practised
             by
             the
             men
             of
             this
             faction
             ,
             especially
             by
             the
             Fathers
             of
             Ignatius
             his
             Order
             ,
             that
             g
             wise
             men
             haue
             much
             wondred
             ,
             when
             in
             such
             politique
             persons
             as
             Iesuites
             are
             ,
             they
             haue
             seene
             and
             obserued
             such
             a
             strange
             liberty
             in
             coyning
             of
             forged
             tales
             ,
             as
             that
             the
             vntruthes
             which
             they
             haue
             broached
             ,
             might
             well
             be
             called
             
               splendida
               mendacia
               ,
               transparent
               lyes
            
             ,
             such
             as
             by
             their
             owne
             light
             bewray
             themselues
             ,
             or
             such
             as
             within
             a
             few
             dayes
             might
             and
             haue
             appeared
             to
             the
             world
             to
             be
             loude
             and
             lewd
             lyes
             ,
             that
             might
             shame
             their
             Master
             .
             And
             wee
             might
             well
             wonder
             ,
             if
             we
             knew
             not
             the
             Iesuites
             
               new
               Arte
            
             ,
             that
             men
             of
             any
             either
             conscience
             or
             honest
             minde
             ,
             could
             let
             passe
             out
             of
             their
             mouthes
             ,
             or
             from
             their
             pens
             ,
             such
             shamefull
             and
             yet
             shamelesse
             fictions
             .
             For
             example
             (
             to
             giue
             the
             Reader
             a
             taste
             of
             their
             forgeries
             and
             lying
             slanders
             )
             Luther
             was
             a
             great
             mawle
             ,
             that
             battered
             their
             Babel
             ;
             and
             of
             him
             they
             reported
             ,
             and
             printed
             it
             too
             ,
             that
             hee
             was
             dead
             and
             buried
             ,
             which
             was
             no
             great
             wonder
             :
             but
             (
             that
             which
             was
             worth
             the
             straining
             of
             their
             wits
             )
             
               when
               hee
               
               lay
               a
               dying
               ,
               hee
               tooke
               order
               ,
               that
               his
               bodie
               should
               be
               layed
               on
               the
               Altar
               ,
               and
               adored
               as
               a
               God.
            
             And
             when
             hee
             was
             dead
             ,
             and
             buried
             ,
             
               that
               there
               was
               such
               a
               terrible
               noyse
               and
               tumult
               about
               his
               graue
               ,
               as
               if
               heauen
               and
               earth
               had
               gone
               together
               .
            
             And
             the
             night
             after
             his
             buriall
             ,
             that
             there
             
               was
               a
               much
               greater
               and
               more
               hideous
               noyse
               and
               shricking
               then
               before
               .
            
             And
             when
             ,
             vpon
             the
             occasion
             of
             this
             fearefull
             noyse
             ,
             which
             
               frighted
               all
               the
               Citizens
               out
               of
               their
               sleepe
               ,
            
             his
             graue
             was
             opened
             the
             next
             day
             ,
             
               there
               was
               neither
               bodie
               ,
               nor
               bones
               ,
               nor
               graue-clothes
               to
               be
               seene
               ;
               but
               so
               hellish
               a
               stinke
               came
               out
               of
               his
               graue
               ,
               as
               with
               the
               poyson
               of
               it
               ,
               it
               had
               almost
               killed
               the
               standers
               by
               .
            
             And
             all
             this
             while
             Luther
             was
             aliue
             ,
             and
             did
             helpe
             to
             demolish
             their
             Babel
             still
             ;
             and
             not
             long
             after
             the
             same
             time
             ,
             published
             a
             book
             in
             print
             ,
             &
             gaue
             it
             this
             title
             ,
             
               Contra
               Papatū
               à
               diabolo
               institutum
               ,
               Against
               the
               Papacie
               sounded
               by
               the
               Deuill
               .
            
          
           
             This
             story
             if
             any
             man
             be
             desirous
             to
             see
             ,
             he
             may
             read
             
               Melch.
               Adamus
            
             ,
             in
             the
             booke
             which
             he
             wrote
             of
             the
             liues
             of
             German
             Diuines
             .
             a
             Where
             he
             may
             also
             reade
             the
             words
             of
             the
             lying
             Relation
             ,
             printed
             by
             them
             in
             Italian
             ,
             and
             afterward
             translated
             into
             Latine
             .
             After
             this
             practice
             against
             Luther
             ,
             they
             fell
             vpon
             Caluin
             ,
             the
             wounds
             of
             whose
             pen
             were
             deepe
             in
             their
             sides
             ;
             and
             of
             him
             they
             scattered
             this
             newes
             in
             the
             Courts
             of
             the
             German
             Princes
             ,
             and
             in
             a
             generall
             Assembly
             in
             Germany
             ,
             that
             Caluin
             now
             was
             weary
             of
             his
             Religion
             ,
             had
             reuolted
             ,
             and
             was
             turned
             Papist
             .
             And
             at
             this
             very
             time
             ,
             was
             hee
             printing
             his
             booke
             of
             Institutions
             :
             and
             in
             a
             b
             Preface
             prefixed
             before
             this
             booke
             ,
             doth
             make
             answere
             to
             this
             slander
             ,
             and
             telleth
             these
             lying
             Spirits
             ,
             c
             
               The
               Deuill
               and
               all
               his
               rowt
            
             of
             lying
             spirits
             
               are
               deceiued
               ,
               if
               they
               thinke
               by
               lading
               me
               with
               base
               lyes
               ,
               to
               discourage
               or
               hinder
               mee
               in
               my
               course
               .
            
             In
             like
             manner
             ,
             but
             with
             more
             shamelesse
             impudency
             ,
             they
             afterward
             traduced
             Beza
             .
             Of
             whom
             there
             were
             not
             onely
             false
             reports
             scattered
             
             through
             Italie
             ,
             
             Germany
             ,
             &
             other
             Countries
             ,
             but
             letters
             also
             were
             written
             &
             diuulged
             to
             this
             purpose
             ;
             That
             Beza
             a
             
               a
               little
               before
               his
               death
               had
               recanted
               his
               Religion
               in
               a
               ful
               Assembly
               of
               the
               Senators
               of
               Geneua
               ,
               beseeching
               them
               that
               if
               euer
               they
               would
               be
               saued
               ,
               they
               should
               renounce
               Caluins
               errours
               ,
               and
               betake
               themselues
               to
               the
               profession
               of
               the
               Romish
               faith
               ;
               that
               for
               more
               full
               testification
               of
               his
               vnfained
               Conuersion
               ,
               after
               his
               death
               hee
               desired
               them
               to
               send
               for
               and
               to
               be
               aduised
               and
               directed
               by
               the
               Iesuites
            
             ;
             that
             hereupon
             
               the
               Pope
               had
               appointed
               the
               Bishop
               of
               Geneua
               to
               absolue
               Beza
               ,
               and
               other
               learned
               men
               ,
            
             such
             as
             could
             be
             had
             neere
             at
             hand
             ,
             
               to
               goe
               to
               Geneua
               ,
               and
               consider
               of
               the
               businesse
               ,
               and
               deale
               with
               the
               Inhabitants
               ,
               if
               any
               were
               more
               backeward
               ,
               about
               points
               and
               Articles
               of
               Religion
               in
               question
               .
            
             After
             which
             Relation
             ,
             the
             Reporter
             addeth
             ,
             that
             this
             newes
             is
             
               most
               certaine
               and
               true
               ;
               as
               may
               appeare
               by
               the
               numberlesse
               company
               of
               letters
               written
               to
               this
               purpose
               ,
               and
               will
            
             (
             as
             hee
             saith
             )
             
               appeare
               at
               the
               next
               Franckford
               Mart
               ,
               by
               the
               store
               of
               Bookes
               which
               would
               then
               flye
               abroad
               in
               the
               World
               ,
            
             for
             the
             witnessing
             of
             this
             thing
             .
             Hee
             yet
             goeth
             on
             further
             ,
             and
             for
             more
             abundant
             proofe
             ,
             telleth
             vs
             ,
             that
             
               Puteanus
               ,
               the
               Generall
               of
               the
               Iesuites
               ,
               who
               liued
               within
               twelue
               miles
               of
               Geneua
               ,
               had
               by
               writing
               related
            
             this
             newes
             ,
             
               adding
               moreouer
               ,
               that
               himselfe
               was
               one
               of
               those
               Fathers
               ,
               whom
               the
               Pope
               had
               appointed
               to
               goe
            
             and
             instruct
             the
             Citizens
             of
             Geneua
             .
             Yea
             ,
             and
             moreouer
             ,
             saith
             the
             Relator
             ,
             the
             
               Landgraue
               of
               Hessen
               ,
               being
               scared
               with
               this
               newes
               ,
               sent
               messengers
               to
               Geneua
               ,
               who
               after
               their
               returne
               confirmed
               all
               this
               to
               be
               true
               .
            
             This
             they
             reported
             of
             Beza
             ;
             without
             either
             fear
             of
             God
             or
             reuerence
             of
             men
             .
             For
             all
             this
             while
             Beza
             was
             aliue
             ;
             and
             continued
             preaching
             and
             writing
             against
             the
             superstitions
             and
             idolatries
             of
             the
             Romane
             Church
             ,
             for
             diuers
             yeeres
             after
             .
             And
             for
             the
             clearer
             detection
             of
             this
             shamelesse
             lye
             ,
             he
             wrote
             a
             Booke
             ,
             the
             title
             whereof
             is
             
               Beza
               rediuiuus
               ,
               Beza
               returned
               to
               life
               againe
               :
            
             Wherein
             
             he
             hath
             laid
             open
             the
             Iesuites
             forgeries
             ,
             to
             the
             shame
             of
             their
             Order
             .
             I
             could
             bring
             more
             instances
             of
             their
             abominable
             forgeries
             of
             this
             kinde
             ,
             but
             I
             am
             afraide
             to
             cloy
             the
             Reader
             with
             such
             vnsauoury
             fictions
             .
             Yet
             two
             examples
             there
             are
             ,
             (
             both
             within
             mine
             owne
             knowledge
             and
             experience
             )
             which
             I
             cannot
             omit
             ,
             without
             some
             short
             rehearsall
             .
             The
             one
             is
             ,
             of
             the
             famous
             Diuine
             ,
             Doctor
             
               Rainolds
               ,
               President
            
             of
             
               Corpus
               Christi
            
             Colledge
             in
             Oxford
             :
             and
             the
             other
             ,
             of
             the
             worthy
             Prelate
             Doctor
             
               King
               ,
               Bishop
            
             of
             London
             ,
             my
             euer-honoured
             Lord.
             Of
             the
             former
             ,
             some
             well-willers
             to
             the
             Romane-Church
             ,
             were
             discouered
             to
             haue
             diuulged
             reports
             ,
             in
             the
             time
             of
             his
             long
             sicknesse
             ,
             (
             for
             hee
             died
             of
             a
             lingring
             consumption
             )
             that
             hee
             voyded
             his
             owne
             Ordure
             vpward
             by
             the
             mouth
             :
             (
             of
             which
             lye
             what
             construction
             ill
             mindes
             would
             frame
             ,
             any
             man
             may
             easily
             conceiue
             .
             )
             This
             report
             was
             brought
             to
             him
             while
             he
             was
             yet
             aliue
             ,
             which
             made
             him
             to
             send
             for
             the
             partie
             ,
             who
             was
             said
             to
             be
             the
             author
             ,
             or
             at
             least
             a
             reporter
             of
             this
             forgerie
             ,
             and
             shewed
             him
             what
             the
             matter
             was
             ,
             that
             hee
             vsed
             to
             spit
             out
             of
             his
             mouth
             ,
             euen
             the
             very
             same
             that
             other
             such
             sicke
             men
             vse
             to
             doe
             .
             But
             these
             lyers
             might
             haue
             proceeded
             perhaps
             to
             fowler
             fictions
             ,
             had
             they
             not
             beene
             preuented
             by
             the
             timely
             prouidence
             of
             some
             learned
             ,
             and
             his
             louing
             and
             religious
             friends
             .
             For
             they
             remembring
             and
             considering
             the
             shamelesse
             practices
             of
             Papists
             ,
             in
             scattering
             false
             newes
             to
             disgrace
             the
             Worthies
             of
             our
             Church
             ,
             came
             to
             him
             the
             day
             before
             his
             death
             ,
             put
             him
             in
             minde
             of
             their
             false
             dealing
             ,
             and
             desired
             him
             ,
             that
             for
             the
             preuenting
             of
             such
             slanders
             after
             his
             death
             ,
             hee
             would
             now
             make
             an
             open
             confession
             of
             his
             faith
             ,
             and
             constant
             beliefe
             .
             Which
             he
             being
             not
             able
             to
             doe
             with
             his
             owne
             mouth
             ,
             his
             speech
             hauing
             fayled
             him
             some
             dayes
             before
             ,
             left
             the
             composing
             of
             a
             forme
             of
             Confession
             to
             them
             ,
             to
             which
             hee
             would
             subscribe
             .
             And
             they
             considering
             his
             
             weakenesse
             ,
             framed
             it
             in
             generall
             and
             few
             words
             ,
             in
             this
             manner
             ▪
          
           
             These
             are
             to
             witnesse
             vnto
             all
             the
             world
             ,
             that
             now
             in
             this
             my
             weakenesse
             ,
             wherein
             I
             looke
             for
             my
             dissolution
             ,
             and
             hope
             shortly
             to
             be
             with
             my
             Christ
             ,
             I
             die
             in
             a
             constant
             beliefe
             ,
             perswasion
             ,
             and
             profession
             of
             that
             holy
             truth
             of
             God
             ,
             in
             defence
             whereof
             I
             haue
             stood
             both
             by
             writing
             and
             speaking
             ,
             against
             the
             Church
             of
             Rome
             ,
             and
             what
             soeuer
             other
             Enemies
             of
             Gods
             truth
             .
             And
             for
             mine
             owne
             resolution
             touching
             mine
             owne
             state
             of
             Saluation
             after
             this
             life
             ,
             I
             assure
             my selfe
             thereof
             ,
             by
             the
             merits
             of
             Christ
             Iesus
             onely
             ,
             into
             whose
             hands
             I
             commend
             my
             spirit
             ,
             as
             vnto
             my
             faithfull
             Redeemer
             .
          
           
             To
             this
             he
             readily
             subscribed
             with
             his
             owne
             hand
             ;
          
           
             Iohn
             Rainolds
             .
          
           
             And
             his
             friends
             then
             present
             ,
             who
             had
             beene
             eye-witnesses
             and
             eare-witnesses
             of
             the
             whole
             passage
             of
             this
             businesse
             ,
             did
             by
             their
             hands
             witnesse
             the
             truth
             of
             the
             act
             to
             the
             world
             ,
             in
             these
             words
             :
          
           
             That
             hee
             made
             this
             Subscription
             with
             his
             owne
             hand
             ,
             with
             such
             willingnesse
             and
             chearefulnesse
             ,
             as
             ministred
             great
             comfort
             vnto
             vs
             ,
             who
             were
             then
             present
             ;
             wee
             testifie
             by
             this
             subscription
             of
             our
             names
             also
             hereunto
             .
             May
             20.
             1607.
             
             
               
                 Henrie
                 Airay
                 Vice-Chancelor
                 .
              
               
                 Henrie
                 Wilkinson
                 .
              
               
                 Edward
                 Rilston
                 .
              
               
                 Richard
                 Taylor
                 .
              
               
                 Henrie
                 Hindle
                 .
              
               
                 Daniel
                 Faireclough
                 .
              
               
                 Henrie
                 Mason
                 .
              
               
                 Alexander
                 How.
                 
              
               
                 Iohn
                 Dewhurst
                 .
              
            
          
           
             The
             Originall
             hereof
             signed
             with
             Doctor
             Rainolds
             owne
             hand
             ,
             and
             subscribed
             by
             the
             afore-named
             parties
             ,
             I
             haue
             in
             my
             custodie
             :
             out
             of
             which
             this
             is
             a
             true
             and
             faithfull
             Transcript
             here
             published
             .
             Now
             
               blessed
               be
               his
               counsell
               ,
               and
               blessed
               be
               hee
               of
               the
               Lord
               ,
            
             that
             gaue
             this
             aduise
             for
             the
             stopping
             of
             these
             slandrous
             mouthes
             .
             
             For
             had
             not
             this
             preuention
             beene
             vsed
             afore-hand
             ,
             we
             may
             feare
             that
             such
             as
             belied
             him
             in
             his
             sicknesse
             ,
             would
             not
             haue
             spared
             him
             after
             his
             death
             .
             And
             for
             want
             of
             some
             such
             prouidence
             and
             preuention
             it
             is
             ,
             that
             that
             Reuerend
             and
             learned
             Prelate
             ,
             (
             whose
             memory
             is
             precious
             with
             all
             good
             men
             that
             knew
             him
             )
             our
             late
             Bishop
             of
             Lo●don
             I
             meane
             ,
             mine
             euer-honoured
             Lord
             and
             Patrone
             :
             for
             want
             ,
             I
             say
             ,
             of
             some
             such
             prouidence
             afore-hand
             ,
             this
             glorious
             Soule
             hath
             beene
             traduced
             by
             worthlesse
             pennes
             ,
             and
             foule-mouthed
             fiends
             (
             the
             indignitie
             of
             the
             thing
             maketh
             mee
             ,
             against
             my
             nature
             and
             custome
             ,
             to
             giue
             them
             that
             name
             whereof
             they
             are
             most
             worthy
             )
             as
             if
             hee
             had
             made
             defection
             to
             the
             Roman
             Church
             ;
             to
             whose
             errours
             notwithstanding
             he
             shewed
             himselfe
             an
             Enemy
             to
             his
             dying-day
             :
             as
             those
             that
             knew
             him
             inwardly
             ,
             doe
             know
             very
             well
             ,
             how
             in
             the
             very
             time
             of
             his
             sicknesse
             ,
             hee
             spared
             not
             vpon
             occasion
             to
             expresse
             his
             zeale
             that
             way
             .
             But
             of
             all
             foule-mouthes
             ,
             that
             haue
             slandered
             that
             blessed
             Soule
             ,
             hee
             that
             wrote
             the
             
               Bishop
               of
               Londons
               Legacie
            
             ,
             is
             the
             most
             shamelesse
             and
             impudent
             lier
             .
             The
             Author
             of
             the
             
               Protestants
               plea
            
             is
             but
             a
             milke-sop
             to
             this
             noble
             Champion
             :
             and
             Father
             Persons
             himselfe
             must
             now
             be
             forced
             to
             resigne
             vp
             to
             him
             the
             Whetstone
             ,
             which
             his
             secular
             Brethren
             bestowed
             vpon
             him
             for
             his
             excellency
             in
             the
             
               fittening
               Trade
            
             .
             For
             they
             and
             other
             of
             their
             fellowes
             ,
             haue
             played
             their
             prizes
             well
             :
             
             but
             this
             L●yer
             
               excelleth
               them
               all
            
             .
             He
             hath
             made
             two
             publications
             of
             one
             indiuiduall
             Booke
             ,
             qualifying
             ,
             or
             rather
             destroying
             in
             the
             latter
             ,
             some
             transparent
             lyes
             ,
             which
             with
             an
             Whores
             forehead
             ,
             and
             without
             regard
             of
             the
             Worlds
             censure
             ,
             hee
             had
             auerred
             in
             the
             former
             .
             For
             ,
             in
             the
             yeere
             1622.
             when
             hee
             first
             diuulged
             this
             Libell
             ,
             he
             made
             the
             worthy
             Bishop
             to
             speake
             those
             silly
             Motiues
             ,
             which
             his
             worthlesse
             selfe
             ●ad
             deuised
             .
             And
             so
             hee
             went
             masked
             vnder
             the
             Bishops
             name
             :
             but
             with
             such
             difformitie
             
             and
             disproportion
             euery
             way
             ,
             as
             made
             mee
             remember
             the
             Asse
             in
             the
             Fable
             ;
             which
             presuming
             to
             weare
             the
             Lyons
             skinne
             ,
             did
             by
             his
             long
             eares
             bewray
             himselfe
             to
             be
             an
             Asse
             notwithstanding
             .
             He
             saith
             ,
             that
             the
             Bishop
             himselfe
             did
             penne
             those
             Motiues
             ,
             and
             deliuered
             them
             to
             this
             Publisher
             ,
             this
             publique
             Lyer
             ,
             to
             be
             committed
             to
             the
             Presse
             .
             I
             would
             the
             world
             were
             worthy
             to
             vnderstand
             what
             rare
             man
             this
             is
             ,
             that
             had
             such
             inward
             acquaintance
             with
             that
             learned
             and
             wise
             Bishop
             ,
             as
             to
             heare
             from
             him
             the
             secrets
             of
             his
             heart
             ,
             and
             to
             receiue
             from
             him
             the
             studied
             Reasons
             of
             his
             Conuersion
             ,
             which
             were
             neuer
             made
             knowne
             to
             any
             bodie
             else
             .
             And
             sure
             ,
             it
             were
             a
             great
             honour
             to
             see
             that
             face
             ,
             that
             could
             come
             and
             goe
             ,
             and
             conuerse
             with
             the
             Bishop
             about
             these
             weightie
             affaires
             ,
             and
             in
             this
             serious
             manner
             ,
             without
             being
             once
             seene
             of
             any
             other
             man
             ;
             as
             if
             by
             the
             vertue
             of
             some
             Gyges
             his
             Ring
             ,
             he
             had
             bin
             transformed
             into
             an
             inuisible
             Spirit
             .
             But
             he
             goeth
             on
             ,
             and
             saith
             that
             the
             man
             is
             knowne
             that
             reconciled
             the
             Bishop
             to
             the
             Romane
             Church
             .
             But
             it
             is
             to
             be
             feared
             ,
             he
             will
             neuer
             make
             knowne
             the
             mans
             name
             to
             the
             world
             ,
             lest
             if
             the
             Reconciler
             should
             proue
             more
             shamefaste
             ,
             then
             this
             Publisher
             is
             ,
             hee
             might
             returne
             the
             lye
             vpon
             the
             Author
             that
             deuised
             it
             ,
             and
             spit
             his
             shame
             in
             his
             owne
             face
             .
             And
             yet
             say
             ,
             hee
             both
             can
             and
             will
             name
             the
             man
             ,
             what
             great
             mastery
             is
             in
             this
             ?
             or
             what
             great
             credit
             might
             such
             a
             circumstance
             ,
             comming
             from
             an
             Equiuocator
             ,
             gaine
             to
             his
             cause
             ?
             For
             did
             not
             Puteanus
             the
             Prouinciall
             of
             the
             Iaesuites
             ,
             name
             the
             man
             that
             reconciled
             Beza
             to
             their
             Church
             ?
             Yes
             ▪
             He
             said
             expressely
             (
             not
             with
             Ifs
             and
             And
             's
             ,
             as
             this
             Publisher
             doth
             )
             that
             the
             man
             was
             the
             Bishop
             of
             Geneua
             .
             And
             did
             hee
             not
             name
             beside
             ,
             both
             the
             man
             that
             was
             sent
             to
             catechize
             the
             Citizens
             of
             Geneua
             in
             the
             Romane
             Faith
             ;
             and
             the
             man
             that
             sent
             messengers
             to
             enquire
             of
             this
             news
             in
             Geneua
             ,
             &
             found
             it
             to
             be
             true
             ?
             Yes
             .
             For
             ,
             for
             the
             
             one
             ▪
             he
             nameth
             himselfe
             ,
             who
             among
             others
             ,
             was
             going
             to
             Geneua
             to
             instruct
             them
             .
             And
             for
             the
             other
             ,
             hee
             nameth
             the
             Lantgraue
             of
             Hessen
             ,
             who
             was
             a
             Prince
             not
             farre
             off
             ,
             and
             knew
             the
             vndoubted
             truth
             of
             this
             newes
             .
             Iesuites
             and
             Equiuocators
             are
             ashamed
             of
             nothing
             .
             And
             yet
             ,
             I
             would
             we
             might
             be
             so
             much
             beholding
             to
             this
             Publisher
             ,
             as
             to
             publish
             the
             Reconcilers
             name
             ,
             that
             performed
             so
             great
             a
             worke
             for
             this
             great
             man.
             To
             this
             purpose
             this
             publike
             Lyer
             spake
             in
             the
             first
             publication
             of
             his
             Booke
             ;
             which
             not
             long
             after
             was
             suppressed
             and
             kept
             from
             the
             view
             of
             the
             world
             .
             I
             suppose
             ,
             some
             of
             his
             Superiours
             more
             wary
             then
             himselfe
             ,
             being
             ashamed
             of
             such
             
               shining
               lyes
            
             ,
             did
             call
             in
             the
             Booke
             ,
             till
             some
             kinde
             of
             qualification
             might
             temper
             those
             shamelesse
             and
             hideons
             vntruths
             .
             And
             then
             in
             the
             yeere
             following
             1623.
             hee
             made
             a
             new
             publication
             of
             the
             same
             worthy
             Worke
             ,
             changing
             onely
             the
             Title-leafe
             ,
             and
             the
             Preface
             to
             the
             Reader
             .
             And
             in
             this
             second
             publication
             ,
             hee
             is
             contented
             to
             owne
             his
             owne
             abortiue
             Brat
             ,
             which
             in
             the
             former
             hee
             had
             without
             shame
             fathered
             vpon
             the
             worthy
             Bishop
             :
             and
             
               wisheth
               that
               himselfe
               may
               be
               taken
               to
               haue
               written
               those
               motiues
               ,
               as
               a
               precedent
               or
               patterne
               warranting
               any
               Protestant
               in
               the
               change
               of
               his
               Religion
               ,
               though
               by
               a
               Poeticall
               freedome
               peculiarly
               applyed
               to
               the
               Bishop
               .
            
             And
             whereas
             throughout
             the
             whole
             Booke
             ,
             hee
             maketh
             the
             Bishop
             speake
             what
             himselfe
             had
             forged
             ;
             hee
             now
             giueth
             his
             Reader
             leaue
             
               with
               his
               full
               consent
               and
               allowance
               ,
               to
               suppose
               all
               these
               passages
               to
               be
            
             fictiones
             personarum
             ,
             
               and
               warranted
               by
               the
               figure
            
             Prosopopeia
             ,
             that
             is
             ,
             a
             fiction
             of
             the
             Person
             .
             It
             were
             some
             signe
             of
             grace
             ,
             if
             he
             had
             acknowledged
             the
             whole
             fiction
             ,
             as
             hee
             doth
             this
             part
             of
             it
             .
             But
             he
             goeth
             on
             still
             :
             and
             euen
             in
             the
             new
             altered
             Preface
             ,
             or
             Aduertisement
             to
             the
             Reader
             ,
             hee
             accuseth
             the
             Bishop
             of
             defection
             from
             his
             Religion
             ;
             and
             by
             a
             figuratiue
             kinde
             of
             Pre●er●tion
             ,
             hee
             
               spareth
               pere●●p●orily
               to
               
               affirme
               ,
               that
               the
            
             Bishop
             
               did
               write
               and
               deliuer
               to
               others
               any
               Reasons
               or
               Motiues
               of
               his
               change
               in
               Religion
               .
            
             In
             which
             speech
             ,
             this
             Slanderer
             would
             haue
             his
             Reader
             to
             vnderstand
             that
             ,
             which
             himselfe
             dareth
             not
             speake
             ;
             that
             when
             it
             shall
             appeare
             to
             be
             a
             shamelesse
             forgery
             ,
             hee
             may
             wipe
             his
             mouth
             with
             the
             Whore
             in
             the
             Prouerbes
             ,
             and
             say
             ,
             that
             hee
             said
             it
             not
             .
             But
             ,
             foule-mouth
             ,
             if
             thou
             hast
             any
             thing
             to
             say
             ,
             spit
             out
             :
             and
             labour
             to
             giue
             some
             satisfaction
             to
             the
             World
             ,
             to
             auoid
             the
             euidence
             of
             
               coozening
               the
               liuing
            
             ,
             and
             
               slandering
               the
               dead
            
             .
             For
             know
             ,
             that
             the
             World
             already
             is
             possessed
             with
             this
             opinion
             ,
             that
             thou
             must
             needes
             be
             some
             ignorant
             Iesuite
             ▪
             (
             for
             none
             else
             can
             be
             imagined
             to
             be
             so
             Bayardly
             bold
             .
             )
             And
             if
             now
             thou
             forbeare
             to
             produce
             some
             proofe
             ,
             or
             some
             probabilitie
             ,
             or
             some
             possibility
             ,
             how
             these
             things
             might
             be
             ;
             wee
             shall
             resolue
             vpon
             it
             ,
             that
             Persons
             his
             ghost
             is
             risen
             from
             the
             dead
             ,
             and
             hath
             brought
             with
             him
             
               seuen
               other
               spirits
               worse
            
             and
             more
             lying
             then
             himselfe
             ▪
             and
             that
             that
             is
             the
             reason
             ,
             why
             such
             vast
             and
             shamelesse
             Forgeries
             doe
             shew
             themselues
             in
             this
             man.
             But
             I
             leaue
             this
             Lyer
             for
             this
             time
             :
             and
             humbly
             pray
             the
             Worthies
             of
             our
             Church
             ,
             that
             they
             would
             take
             these
             things
             into
             their
             consideration
             :
             and
             as
             men
             that
             deale
             with
             Thornes
             ,
             doe
             fence
             their
             hands
             with
             thicke
             Gloues
             ;
             so
             seeing
             they
             doe
             liue
             ,
             and
             must
             die
             in
             the
             middest
             of
             such
             slanderous
             Tongues
             ,
             they
             would
             arme
             themselues
             against
             such
             malice
             ,
             by
             an
             open
             profession
             of
             their
             Faith
             ,
             at
             such
             times
             especially
             as
             they
             are
             ready
             to
             leaue
             the
             World
             ;
             lest
             they
             may
             be
             slandered
             after
             their
             deaths
             ,
             when
             they
             will
             want
             libertie
             to
             defend
             themselues
             .
             But
             heere
             I
             stay
             my
             course
             .
             For
             I
             perceiue
             I
             haue
             in
             part
             digressed
             already
             ;
             and
             yet
             not
             so
             ,
             as
             that
             I
             am
             gone
             from
             the
             matter
             in
             hand
             .
             For
             I
             was
             saying
             ,
             that
             Equiuocation
             did
             serue
             the
             Masters
             of
             it
             for
             this
             turne
             among
             others
             ;
             that
             by
             it
             they
             might
             without
             scruple
             of
             cons●lence
             ,
             
             defame
             and
             belye
             the
             Worthies
             of
             our
             Church
             ,
             that
             so
             they
             might
             gaine
             the
             more
             credit
             to
             their
             owne
             .
             Now
             how
             they
             vse
             to
             defame
             our
             learned
             men
             ,
             I
             haue
             declared
             fully
             by
             this
             digression
             ,
             if
             the
             Reader
             will
             so
             esteeme
             it
             :
             and
             what
             vse
             Equiuocation
             may
             stand
             them
             in
             this
             practice
             ,
             will
             not
             be
             hard
             for
             any
             man
             to
             conceiue
             .
             For
             a
             wonder
             it
             might
             seeme
             ,
             that
             men
             of
             any
             religion
             or
             conscience
             ,
             should
             endure
             themselues
             ,
             while
             they
             broach
             such
             broad-faced
             lyes
             .
             But
             the
             Arte
             of
             Equiuocation
             will
             presently
             remoue
             all
             such
             scruple
             or
             grudge
             .
             For
             it
             teacheth
             how
             to
             speake
             all
             vntruths
             ,
             without
             telling
             of
             the
             least
             lye
             :
             and
             so
             the
             Equiuocator
             needeth
             not
             to
             haue
             any
             scruple
             in
             that
             respect
             .
             And
             this
             doubt
             being
             once
             remoued
             ,
             there
             can
             be
             no
             further
             let
             to
             hinder
             their
             proceeding
             .
             For
             ,
             what
             though
             the
             Heretiques
             complaine
             of
             wrong
             and
             iniustice
             done
             to
             them
             in
             their
             good
             name
             ?
             that
             skilleth
             not
             .
             For
             ,
             
               in
               ordine
               ad
               Deum
            
             ,
             and
             
               pro
               bono
               Societatis
            
             ,
             that
             is
             lawfull
             enough
             ,
             or
             rather
             very
             meritorious
             .
             For
             the
             a
             Seculars
             tell
             vs
             ,
             that
             when
             a
             Priest
             complained
             to
             the
             Iesuites
             ,
             or
             some
             one
             among
             them
             ,
             of
             
               wrong
               done
               to
               Master
            
             Bennet
             by
             their
             defamation
             ,
             reply
             was
             made
             ,
             
               that
               it
               was
               necessary
               or
               conuenient
               hee
               should
               be
               disgraced
               ,
               because
               hee
               was
               against
               their
               Societie
               .
            
             Where
             the
             Author
             or
             Authors
             of
             that
             Booke
             adde
             further
             ,
             that
             the
             Iesuites
             hold
             such
             
               deuillish
               Principles
               ,
               whereby
               they
               may
               at
               pleasure
               defame
               whom
               they
               please
               .
            
             And
             if
             they
             take
             such
             libertie
             of
             Conscience
             against
             their
             own
             Catholique
             Brethren
             ;
             they
             will
             out
             of
             question
             make
             no
             bones
             to
             slander
             and
             disgrace
             an
             Heretique
             .
             This
             then
             is
             one
             turne
             among
             the
             rest
             ,
             and
             it
             is
             a
             speciall
             one
             and
             of
             great
             vse
             for
             their
             purpose
             ,
             that
             by
             this
             Arte
             of
             Equiuocating
             ,
             they
             can
             defame
             and
             disgrace
             ,
             and
             (
             as
             we
             plaine-dealers
             doe
             call
             it
             )
             belye
             whom
             they
             will
             ,
             without
             any
             offence
             or
             grudge
             of
             conscience
             .
          
           
             Sixtly
             ,
             In
             ordinary
             dealings
             and
             course
             of
             life
             ,
             Equiuocation
             
             may
             serue
             them
             ,
             for
             concealing
             of
             any
             truth
             ,
             or
             perswading
             of
             any
             vntruth
             ,
             if
             either
             of
             them
             may
             make
             for
             their
             aduantage
             .
             So
             a
             Nauarre
             telleth
             vs
             ,
             that
             
               if
               wee
               be
               asked
               what
               wee
               haue
               eaten
               ,
               how
               much
               money
               wee
               haue
               ,
               what
               wee
               haue
               heard
               ,
               &c.
               
            
             In
             these
             and
             all
             such
             cases
             as
             these
             ,
             if
             there
             be
             aduantage
             to
             be
             gotten
             by
             it
             ,
             we
             may
             by
             this
             fine
             Arte
             ,
             conceale
             the
             truth
             ,
             or
             speake
             an
             vntruth
             ,
             so
             as
             by
             
               subintell●ction
               ▪
            
             or
             a
             mentall
             reseruation
             ,
             wee
             make
             vp
             the
             matter
             .
             And
             the
             b
             Seculars
             tell
             vs
             ,
             that
             the
             Iesuites
             make
             Equiuocation
             to
             serue
             their
             turnes
             so
             frequently
             in
             this
             kinde
             ,
             as
             ,
             that
             their
             owne
             Catholique
             Brethren
             ;
             nay
             ,
             their
             fellow
             -
             
               Priests
               can
               scarce
               tell
               when
               they
               speake
               sincerely
               ,
               when
               otherwise
               .
            
             They
             might
             haue
             added
             ,
             no
             nor
             their
             holy
             Father
             the
             Pope
             neither
             .
             For
             ,
             Father
             Standish
             coozened
             and
             deluded
             him
             also
             ,
             by
             Equiuocation
             ,
             thereby
             to
             oppresse
             the
             Secular
             Priests
             ;
             as
             c
             they
             complaine
             in
             diuers
             places
             of
             their
             Bookes
             .
             And
             if
             this
             Arte
             can
             serue
             for
             this
             turne
             ,
             when
             they
             deale
             with
             his
             Holinesse
             himselfe
             ;
             no
             maruell
             if
             they
             make
             the
             same
             vse
             of
             it
             ,
             whensoeuer
             they
             haue
             to
             deale
             with
             〈…〉
             enemies
             of
             their
             R●ligion
             :
             as
             Father
             〈…〉
             who
             d
             
               giuing
               his
               Faith
            
             ,
             in
             verbo
             〈…〉
             
               prisoner
               to
               the
               Knight-Marshall
               ,
               yet
               did
               〈…〉
               word
               and
               that
               Oath
               .
               But
               the
               good
               Father
            
             (
             say
             his
             Secular
             Brethren
             )
             
               had
               perhaps
               some
               mentall
               〈◊〉
               ▪
               wherewith
               to
               rescue
               his
               Soule
               ,
               at
               least
               from
               remorse
               ,
               though
               not
               from
               the
               Deuill
               .
               As
               for
               example
               ,
               as
               hee
               was
               in
               that
               minde
               hee
               would
               be
               true
               prisoner
               ,
               or
               for
               any
               thing
               the
               Keeper
               should
               know
               to
               the
               contrary
               ,
               till
               hee
               were
               escaped
               ;
               or
               that
               hee
               meant
               not
               to
               runne
               away
               on
               his
               head
               ,
               but
               on
               his
               feete
               ;
               or
               that
               hee
               would
               not
               breake
               away
               so
               long
               as
               the
               Knight-Marshall
               or
               his
               Deputie
               stood
               by
               and
               looked
               on
               ;
               or
               that
               hee
               wo●ld
               not
               breake
               away
               as
               a
               Priest
               ,
               but
               is
               a
               Iesuite
               ;
               or
               that
               hee
               would
               not
               〈◊〉
               with
               a
               minde
               euer
               to
               come
               againe
               with
               his
               will
               〈◊〉
               that
            
             null●
             fides
             s●uanda
             
             Haereticis
             ;
             
               or
               ,
               how
               many
               Ors
               might
               I
               make
               vpon
               this
               point
               ?
            
             saith
             the
             Author
             of
             that
             Booke
             .
             But
             the
             point
             is
             plaine
             ,
             and
             as
             well
             proued
             to
             be
             true
             ,
             of
             all
             sorts
             ,
             as
             heere
             it
             is
             affirmed
             of
             the
             Iesuites
             ;
             though
             I
             will
             not
             denie
             these
             Fathers
             the
             precedencie
             in
             this
             practice
             .
             Equiuocation
             then
             serueth
             for
             many
             singular
             turnes
             ,
             and
             for
             vses
             of
             great
             consequence
             and
             moment
             :
             and
             therefore
             it
             is
             no
             maruell
             that
             they
             doe
             so
             hugge
             and
             embrace
             it
             ,
             as
             a
             dearling
             of
             great
             worth
             .
          
        
         
           
             CHAP.
             V.
             
          
           
             Of
             the
             Grounds
             and
             Arguments
             ,
             either
             for
             or
             against
             Equiuocation
             .
          
           
             IN
             setting
             down
             the
             Reasons
             on
             either
             side
             ,
             I
             shall
             not
             neede
             to
             be
             long
             ;
             because
             I
             haue
             beene
             large
             already
             in
             vn●olding
             the
             nature
             and
             conditions
             of
             this
             Art
             ,
             in
             the
             points
             hitherto
             spoken
             of
             :
             and
             the
             discouery
             of
             such
             a
             monstrous
             deuice
             is
             argumēt
             inough
             to
             disproue
             it
             .
             It
             may
             then
             be
             sufficient
             for
             this
             place
             ,
             first
             ,
             to
             answere
             the
             chiefe
             Arguments
             ,
             which
             are
             brought
             in
             defence
             of
             it
             ;
             and
             then
             in
             the
             second
             place
             ,
             to
             set
             downe
             some
             fewe
             Reasons
             ,
             that
             may
             refute
             it
             .
          
           
             And
             first
             ,
             for
             their
             Arguments
             ,
             they
             are
             many
             in
             particular
             ;
             for
             Father
             Persons
             findeth
             8
             
               or
               9
               at
               least
               ,
               in
               one
               piece
               of
               a
               Chapter
               :
            
             &
             how
             many
             then
             might
             he
             haue
             found
             ,
             if
             he
             had
             sought
             all
             the
             Chapters
             of
             the
             Bible
             ,
             in
             the
             like
             maner
             ?
             But
             the
             Wren
             hath
             moe
             birds
             then
             the
             Eagle
             :
             and
             errors
             doe
             more
             vsually
             abound
             with
             
             their
             rotten
             proofes
             ,
             then
             Truths
             doe
             with
             sound
             and
             substantiall
             Reasons
             .
             And
             it
             is
             no
             maruell
             .
             For
             a
             false
             Conclusion
             hath
             no
             direct
             or
             good
             proofe
             at
             all
             :
             and
             Cauils
             and
             impertinent
             flourishes
             for
             euery
             thing
             ,
             may
             bee
             infinite
             and
             without
             number
             .
             And
             so
             it
             is
             in
             this
             case
             .
             For
             such
             proofes
             ,
             as
             the
             8
             or
             9
             are
             ,
             which
             Father
             Persons
             findeth
             in
             one
             Chapter
             ,
             he
             might
             haue
             found
             8
             or
             900
             in
             the
             compasse
             of
             the
             Bible
             .
             But
             howsoeuer
             the
             particular
             allegations
             be
             so
             many
             ;
             yet
             all
             of
             them
             may
             easily
             be
             reduced
             to
             some
             few
             heads
             :
             and
             so
             many
             of
             them
             together
             may
             be
             cut
             off
             at
             one
             blowe
             .
          
           
             The
             Heads
             then
             ,
             to
             which
             the
             substance
             of
             all
             that
             they
             say
             ,
             may
             be
             reduced
             ,
             are
             these
             three
             .
             1.
             
             Examples
             of
             holy
             men
             .
             2.
             
             Examples
             of
             God
             himselfe
             .
             And
             3.
             
             Examples
             of
             Iesus
             Christ
             our
             blessed
             〈◊〉
             .
          
           
             And
             first
             ,
             for
             Examples
             of
             holy
             men
             ,
             they
             being
             in
             ,
             the
             Patriarches
             and
             Prophets
             ,
             
             and
             other
             Saints
             of
             God.
             For
             Abraham
             ,
             say
             they
             ,
             did
             equiuoca●e
             ,
             when
             he
             said
             of
             Sarah
             ,
             
             that
             she
             
               was
               his
               Sister
            
             :
             and
             〈◊〉
             ,
             when
             hee
             said
             ,
             
             
               I
               am
               thy
               first-borne
               Esau●
            
             and
             Moses
             ,
             when
             he
             said
             to
             Pharaoh
             ,
             that
             they
             would
             〈…〉
             
               the
               Wildernes
            
             ,
             but
             meant
             to
             go
             to
             〈◊〉
             and
             Samuel
             ,
             when
             he
             said
             ,
             
             he
             went
             
               to
               offer
               〈◊〉
            
             ,
             but
             principally
             intēded
             to
             annoint
             Dauid
             to
             be
             King
             of
             Israel
             :
             and
             Dauid
             ,
             
             when
             he
             told
             
               Ahimelech
               ▪
               The
               King
               〈…〉
               a
               businesse
               ,
               &c.
            
             and
             Ieremie
             ,
             when
             ●o
             question
             of
             the
             Nobles
             ,
             who
             demanded
             of
             him
             ,
             What
             saidst
             thou
             to
             the
             King
             ,
             
             &c.
             
             He
             answered
             ,
             
               I
               presented
               my
               supplication
               to
               the
               King
               ,
               that
               he
               would
               not
               cause
               me
               to
               returne
               to
               Ionathans
               house
               ,
               to
               〈◊〉
               there
               :
            
             whereas
             hee
             talked
             with
             〈◊〉
             ,
             concerning
             his
             yeelding
             vp
             to
             the
             King
             of
             Babylon
             .
          
           
             For
             answere
             to
             these
             and
             the
             like
             ,
             I
             note
             〈◊〉
             things
             ,
             by
             way
             of
             preamble
             .
             1.
             
             That
             the
             old
             Hereticks
             ,
             th●
             Priscillianists
             ,
             who
             defended
             the
             lawfulnesse
             of
             〈◊〉
             ,
             as
             now
             the
             Papists
             doe
             of
             Equi●●cating
             ,
             did
             alledge
             〈◊〉
             same
             places
             and
             examples
             ,
             at
             least
             m●ny
             of
             them
             ,
             for
             
             proofe
             of
             their
             heresie
             ;
             which
             our
             Iesuites
             doe
             for
             confirmation
             of
             their
             opinion
             .
             And
             they
             had
             better
             shew
             of
             reason
             then
             these
             men
             haue
             ;
             for
             diuers
             of
             those
             Instances
             were
             either
             direct
             and
             culpable
             vntruthes
             ,
             or
             seemed
             at
             least
             to
             border
             too
             neere
             vpon
             such
             obliquity
             :
             but
             as
             for
             this
             new
             found
             Equiuocation
             by
             mentall
             reseruation
             ,
             it
             hath
             no
             shew
             nor
             semblance
             of
             probability
             ,
             to
             be
             gathered
             from
             them
             .
             2.
             
             That
             neither
             S.
             Augustin
             ,
             who
             most
             diligently
             confuted
             those
             Heretikes
             ,
             nor
             any
             other
             ancient
             Writer
             ,
             for
             answering
             of
             these
             obiections
             ,
             did
             euer
             flee
             to
             this
             Arte
             of
             Equiuocation
             ;
             or
             once
             say
             ,
             that
             those
             Fathers
             and
             holy
             men
             did
             not
             lye
             in
             any
             of
             those
             speeches
             ,
             for
             that
             they
             spoke
             the
             truth
             by
             a
             mentall
             reseruation
             .
             Which
             answere
             ,
             if
             it
             had
             bin
             true
             ,
             had
             beene
             most
             pertinent
             and
             easie
             ;
             as
             our
             late
             ,
             Equiuocators
             doe
             not
             only
             confesse
             ,
             but
             bragge
             of
             it
             too
             .
             For
             a
             Nauarre
             saith
             ;
             that
             from
             his
             doctrine
             of
             Equiuocatiō
             ,
             there
             ariseth
             ,
             or
             may
             bee
             gathered
             ,
             
               nouus
               modus
               excusandi
               à
               mendacio
               Patriarchas
               ,
               a
               new
               way
               to
               excuse
               the
               Pa●riarches
               from
               lying
               .
            
             Where
             ,
             when
             he
             saith
             that
             it
             is
             
               a
               new
               way
            
             ,
             he
             acknowledgeth
             that
             it
             was
             not
             knowne
             to
             St.
             Augustin
             ,
             or
             those
             other
             Worthies
             ,
             who
             in
             former
             times
             did
             beate
             downe
             these
             Errours
             of
             the
             Heretikes
             .
             And
             when
             he
             saith
             ,
             that
             this
             way
             ariseth
             out
             of
             his
             doctrine
             ,
             he
             intimateth
             ,
             that
             if
             the
             Fathers
             had
             knowne
             this
             ,
             they
             might
             easily
             haue
             answered
             the
             Priscillianists
             ,
             by
             interpreting
             those
             Texts
             after
             his
             
               new
               way
            
             .
             Now
             from
             hence
             it
             followeth
             ,
             that
             the
             Ancients
             did
             not
             vnderstand
             these
             passages
             of
             Scripture
             ,
             as
             making
             any
             thing
             for
             Equiuocation
             .
             And
             therefore
             ,
             when
             Equiuocators
             alledge
             S.
             Augustin
             ,
             and
             some
             others
             of
             the
             Fathers
             ,
             for
             their
             interpretation
             ,
             they
             abuse
             both
             their
             Readers
             ,
             and
             the
             ancient
             Fathers
             .
          
           
             These
             things
             being
             first
             noted
             ,
             I
             come
             to
             giue
             a
             more
             direct
             answere
             to
             the
             obiections
             ;
             and
             it
             is
             this
             ;
             As
             they
             affirme
             ,
             so
             I
             deny
             ,
             that
             these
             or
             any
             of
             these
             sayings
             alledged
             ,
             
             were
             meant
             ,
             or
             are
             to
             bee
             vnderstood
             and
             construed
             with
             any
             
               Equiuocall
               reseruation
            
             .
          
           
             Yes
             ,
             say
             they
             ,
             that
             they
             are
             .
             For
             if
             they
             bee
             not
             so
             construed
             ,
             they
             are
             
               apparent
               lyes
            
             ,
             which
             may
             not
             be
             supposed
             of
             those
             holy
             men
             .
          
           
             Answ.
             1.
             
             If
             they
             be
             not
             vnderstood
             and
             made
             true
             by
             
               mentall
               reseruation
            
             ,
             they
             are
             
               apparent
               Lyes
            
             ,
             say
             they
             .
             If
             this
             doe
             not
             follow
             ,
             then
             our
             Equiuocators
             doe
             great
             wrong
             to
             those
             ancient
             Worthies
             .
             And
             plaine
             it
             is
             ,
             for
             diuers
             of
             them
             ,
             that
             they
             doe
             so
             .
             For
             when
             Abraham
             said
             of
             
               Sarah
               ,
               She
               is
               my
               Sister
            
             ;
             and
             when
             Moses
             said
             to
             
               Pharaoh
               ,
               We
               must
               goe
               three
               dayes
               &c.
            
             and
             when
             Samuel
             said
             to
             the
             Elders
             of
             
               Bethleem
               ,
               I
               am
               come
               to
               sacrifice
               vnto
               the
               Lord
               —
            
             ;
             and
             when
             Ieremie
             said
             ,
             
               I
               presented
               my
               supplication
               &c.
            
             these
             speeches
             were
             all
             of
             them
             true
             ,
             in
             the
             words
             as
             they
             lye
             ,
             and
             according
             to
             the
             common
             acception
             and
             meaning
             of
             them
             .
             And
             therefore
             there
             is
             in
             them
             no
             
               Iesuiticall
               Equiuocation
            
             ,
             in
             which
             the
             words
             are
             false
             ,
             till
             a
             secret
             thought
             doth
             make
             them
             true
             .
             And
             in
             this
             sence
             ,
             and
             to
             this
             purpose
             ,
             Abraham
             doth
             interpret
             his
             owne
             meaning
             ,
             and
             explaine
             his
             words
             .
             For
             when
             Abimelech
             challenged
             him
             for
             concealing
             his
             wife
             ,
             and
             asked
             ,
             
               What
               sawest
               thou
               ,
               that
               thou
               hast
               done
               this
               thing
               ?
            
             he
             answered
             for
             himselfe
             ,
             
             
               Because
               I
               thought
               ,
               Surely
               ,
               the
               feare
               of
               God
               is
               not
               its
               this
               place
               ,
               &c.
               and
               yet
               indeed
               she
               is
               my
               Sister
               ;
               she
               is
               the
               daughter
               of
               my
               Father
               ,
               but
               not
               the
               daughter
               of
               my
               Mother
               .
            
             In
             which
             answere
             we
             may
             note
             three
             things
             .
             1.
             
             He
             sheweth
             the
             reason
             which
             moued
             him
             to
             conceale
             her
             to
             be
             his
             wife
             ;
             
               Because
               I
               thought
               the
               feare
               of
               God
               ,
               &c.
               
            
             2
             He
             defendeth
             his
             speech
             to
             be
             true
             as
             the
             words
             doe
             sound
             ;
             
               and
               yet
               indeed
               she
               is
               my
               Sister
               .
               q.
               d.
            
             That
             which
             I
             said
             is
             very
             true
             .
             And
             hereby
             it
             appeareth
             ,
             that
             Abraham
             did
             not
             equiuocate
             ;
             because
             Abrahams
             words
             in
             their
             vsuall
             signification
             ,
             and
             as
             they
             were
             vttered
             by
             him
             ,
             were
             true
             :
             but
             the
             words
             of
             an
             Equiuocator
             ,
             as
             
             they
             are
             vttered
             ,
             are
             false
             ,
             till
             an
             inward
             reseruation
             do
             patch
             them
             vp
             ,
             and
             make
             a
             truth
             of
             them
             .
             And
             it
             further
             hereby
             appeareth
             also
             ,
             that
             F.
             Persons
             did
             not
             only
             belye
             Abraham
             ,
             but
             Almighty
             God
             himselfe
             ,
             when
             he
             saith
             ,
             that
             a
             
               both
               Abraham
               and
               Sarah
               said
               ,
               that
               shee
               was
               not
               his
               Wife
               ,
               but
               his
               Sister
               :
            
             and
             that
             this
             was
             one
             among
             
               diuers
               sayings
               and
               speeches
               in
               Scripture
               allowed
               by
               the
               Holy
               Ghost
               .
            
             Thirdly
             ,
             Abraham
             explaineth
             his
             words
             ,
             or
             rather
             sheweth
             how
             they
             were
             true
             and
             vnfaigned
             ,
             and
             that
             is
             ,
             because
             she
             b
             was
             his
             neere
             kinswoman
             on
             the
             Fathers
             side
             ,
             and
             such
             women
             in
             the
             vsuall
             language
             of
             those
             Countries
             ,
             were
             called
             their
             
               Sisters
               .
               Abraham
            
             then
             sheweth
             that
             his
             speech
             was
             true
             ,
             because
             the
             thing
             was
             so
             ,
             as
             his
             words
             did
             sound
             ;
             and
             not
             because
             he
             had
             some
             secret
             reseruation
             in
             his
             minde
             ,
             by
             additiō
             wherof
             they
             became
             true
             ▪
             And
             this
             sheweth
             againe
             ,
             that
             in
             these
             words
             of
             Abraham
             ,
             there
             was
             no
             Equiuocation
             ,
             such
             as
             our
             new
             Doctros
             doe
             imagine
             .
             And
             Abrahams
             example
             in
             interpreting
             his
             owne
             words
             ,
             may
             serue
             vs
             for
             a
             patterne
             to
             interpret
             the
             rest
             by
             .
             And
             so
             ;
             as
             he
             said
             ,
             
               Indeed
               she
               is
               my
               Sister
            
             ,
             as
             I
             said
             :
             so
             we
             may
             say
             of
             them
             ,
             Indeed
             ,
             and
             intruth
             the
             things
             were
             so
             ,
             as
             they
             said
             .
             Only
             in
             these
             examples
             ,
             though
             all
             that
             was
             said
             ,
             was
             true
             :
             yet
             something
             that
             was
             true
             ,
             was
             concealed
             ;
             which
             we
             grant
             to
             bee
             lawfull
             :
             nor
             doth
             it
             any
             way
             helpe
             the
             Iesuites
             ,
             or
             fauour
             their
             imaginary
             fiction
             .
          
           
             Answ.
             2.
             
             When
             they
             say
             ,
             If
             the
             speeches
             be
             not
             vnderstood
             with
             
               mentall
               reseruation
            
             ,
             then
             those
             men
             told
             a
             Lye
             :
             I
             answere
             ,
             that
             that
             may
             be
             granted
             of
             some
             of
             them
             ,
             without
             any
             absurdity
             ,
             or
             wrong
             of
             those
             worthy
             men
             .
             For
             if
             we
             be
             forced
             to
             confesse
             ,
             that
             Dauid
             did
             commit
             murder
             ,
             why
             should
             we
             bee
             afrayd
             to
             confesse
             that
             he
             told
             a
             Lye
             ,
             if
             he
             vttered
             any
             such
             words
             as
             had
             not
             a
             true
             meaning
             ,
             as
             our
             Equiuocators
             say
             that
             he
             did
             ?
             And
             if
             we
             grant
             it
             in
             Dauid
             ,
             what
             harme
             is
             
             there
             ,
             to
             acknowledge
             it
             in
             others
             of
             Gods
             best
             seruants
             ,
             if
             by
             the
             Text
             and
             their
             owne
             speeches
             ,
             any
             such
             thing
             doe
             appeare
             ?
             If
             then
             any
             of
             these
             holy
             men
             did
             speake
             words
             which
             were
             vntrue
             ,
             wee
             may
             without
             inconuenience
             grant
             ,
             that
             as
             they
             did
             sinne
             in
             other
             things
             ,
             so
             they
             might
             in
             this
             :
             and
             therefore
             herein
             we
             must
             not
             take
             example
             by
             them
             ,
             to
             doe
             as
             they
             haue
             done
             before
             vs.
             This
             answere
             S.
             Augustin
             maketh
             to
             the
             Priscillianists
             ,
             when
             they
             alledged
             the
             example
             of
             ancient
             men
             and
             women
             ,
             to
             prooue
             that
             Lying
             was
             lawfull
             .
             For
             a
             
               when
               we
               reade
               of
               these
               things
               in
               the
               Scriptures
            
             (
             saith
             he
             )
             
               we
               must
               not
               therefore
               thinke
               that
               wee
               may
               doe
               them
               ,
               because
               we
               know
               that
               they
               did
               doe
               them
               ;
               lest
               we
               violate
               Commandements
               ,
               while
               without
               choice
               wee
               follow
               examples
               .
            
             Say
             then
             ,
             that
             the
             words
             of
             some
             of
             those
             holy
             men
             cannot
             haue
             a
             good
             meaning
             or
             true
             construction
             ,
             in
             themselues
             considered
             ;
             it
             will
             be
             no
             inconuenience
             ,
             to
             grant
             that
             such
             good
             men
             did
             therein
             doe
             amisse
             ,
             and
             made
             a
             Lye.
             And
             (
             to
             speake
             more
             particularly
             to
             the
             point
             )
             so
             I
             thinke
             Iacob
             did
             ,
             when
             hee
             said
             ,
             
               I
               am
               thy
               first-borne
               Esa●
            
             :
             and
             Dauid
             ,
             when
             hee
             said
             ,
             
               that
               hee
               had
               made
               a
               rode
               against
               the
               South
               of
               Iudah
               ,
               &c.
               1.
               
               Sam.
            
             27.
             10.
             
             And
             so
             wee
             may
             say
             of
             Rahab
             ,
             and
             the
             Mid-wiues
             of
             Aegypt
             ,
             and
             some
             others
             .
          
           
             Obiect
             .
             But
             S.
             Augustin
             b
             doth
             excuse
             those
             words
             of
             Iacob
             ,
             from
             being
             a
             lye
             .
          
           
             Answ.
             1.
             
             Be
             it
             so
             .
             Yet
             S.
             Augustin
             doth
             not
             interpret
             them
             to
             be
             vnderstood
             and
             made
             true
             by
             any
             reseruation
             in
             the
             mind
             .
             And
             this
             doth
             no
             way
             helpe
             our
             Equiuocators
             at
             all
             .
          
           
             2.
             
             Say
             that
             S.
             Augustin
             doe
             giue
             vnto
             those
             words
             a
             more
             fauourable
             construction
             ;
             yet
             
               Cornelius
               à
               Lapide
            
             disliketh
             that
             ,
             and
             preferreth
             the
             other
             opinion
             ,
             which
             granteth
             that
             Iacob
             did
             lye
             ,
             
             before
             this
             of
             S.
             Augustin
             .
             And
             for
             that
             interpretation
             ,
             he
             citeth
             S.
             
               Chrysostome
               ,
               Lyra
               ,
               Caietan
               ,
               Lippoman
               ,
               Pererius
               ,
            
             and
             others
             .
          
           
           
             3.
             
             Dominicus
             Soto
             ,
             
             
               a
               learned
               Frier
               ,
               doth
               defend
               or
               excuse
               both
               Saint
            
             Augustine
             &
             Iacob
             
               in
               this
               manner
               ;
               It
               may
               be
            
             (
             quod
             puto
             sentit
             Augustinus
             ,
             Which
             I
             thinke
             was
             Augustines
             meaning
             )
             that
             those
             words
             of
             Iacob
             ,
             were
             vsed
             in
             that
             Countrey
             ,
             in
             that
             signification
             and
             meaning
             that
             they
             might
             be
             vttered
             by
             him
             ,
             without
             telling
             a
             lye
             .
          
           
             But
             howsoeuer
             it
             be
             ,
             Iacob
             was
             so
             plaine
             a
             man
             ,
             (
             saith
             
               à
               Lapide
            
             )
             that
             it
             is
             not
             to
             be
             supposed
             that
             hee
             did
             vse
             equiuocation
             in
             his
             speech
             :
             nor
             doth
             any
             of
             former
             time
             so
             vnderstand
             his
             words
             .
          
           
             2.
             
             The
             second
             head
             of
             Arguments
             ,
             containeth
             the
             example
             of
             Almightie
             God
             ,
             the
             
               God
               of
               Truth
            
             .
             But
             what
             hath
             this
             iust
             God
             ,
             this
             
               God
               of
               Truth
            
             done
             or
             said
             ,
             for
             which
             hee
             should
             be
             thought
             to
             equiuocate
             ,
             that
             is
             ,
             to
             keepe
             one
             meaning
             to
             himselfe
             ,
             and
             to
             deliuer
             another
             to
             his
             people
             ,
             and
             by
             a
             double-sensed
             proposition
             to
             deceiue
             them
             ,
             whom
             he
             professeth
             to
             teach
             ?
             Yes
             ,
             say
             these
             men
             ,
             he
             said
             to
             
               Niniueh
               ,
               Yet
               forty
               daies
               and
               Niniueh
               shall
               be
               ouerthrowne
               ,
               Ion.
            
             3.
             4.
             
             And
             he
             said
             to
             
               Ezekias
               ,
               Set
               thine
               house
               in
               order
               :
               for
               thou
               shalt
               die
               and
               not
               liue
               .
               I●
               .
            
             38.
             1.
             
             And
             yet
             neither
             of
             these
             came
             to
             passe
             ,
             according
             to
             these
             words
             spoken
             .
             And
             therefore
             they
             are
             not
             true
             ,
             vnlesse
             they
             be
             helped
             by
             some
             inward
             reseruation
             ,
             seeing
             in
             the
             sence
             that
             the
             words
             yeeld
             ,
             they
             were
             not
             fulfilled
             .
          
           
             Answ.
             These
             and
             other
             such
             speeches
             of
             God
             ,
             are
             words
             of
             Commination
             and
             threatning
             .
             Now
             words
             of
             Commination
             in
             Scripture
             ,
             are
             meant
             by
             Almightie
             God
             that
             spoke
             them
             ,
             and
             are
             vnderstood
             by
             men
             that
             heare
             them
             ,
             with
             exception
             of
             repentance
             and
             amendment
             ,
             or
             some
             such
             conditions
             in
             the
             persons
             against
             whom
             they
             are
             vttered
             ,
             as
             may
             moue
             GOD
             to
             reuoke
             the
             sentence
             .
             For
             God
             himselfe
             hath
             declared
             his
             owne
             meaning
             to
             be
             so
             ,
             in
             such
             like
             sentences
             and
             speeches
             .
             a
             
               At
               what
               instant
            
             (
             saith
             he
             )
             
               I
               shall
               speake
               concerning
               a
               Nation
               ,
               and
               concerning
               a
               Kingdome
               ,
               to
               pluck
               
               vp
               and
               to
               pull
               downe
               ,
               and
               to
               destroy
               it
               :
               if
               that
               Nation
               against
               whom
               I
               haue
               pronounced
               ,
               turne
               from
               their
               euill
               ,
               I
               will
               repent
               of
               the
               euill
               ,
               that
               I
               thought
               to
               doe
               vnto
               them
               .
            
             And
             b
             
               when
               I
               shall
               say
               to
               the
               Righteous
               ,
               &c.
               
            
             And
             
               when
               I
               say
               to
               the
               Wicked
               ,
               Thou
               shalt
               surely
               die
               :
               if
               he
               turne
               from
               his
               sinne
               ,
               &c.
               none
               of
               his
               sinnes
               ,
               that
               he
               hath
               committed
               ,
               shall
               be
               mentioned
               vnto
               him
               ▪
               &c.
               
            
             And
             according
             to
             this
             plaine
             Rule
             giuen
             by
             God
             himselfe
             concerning
             his
             own
             words
             ,
             we
             are
             to
             vnderstand
             Gods
             threatnings
             ,
             with
             some
             such
             exception
             .
             As
             for
             example
             ,
             
               yet
               fortie
               daies
               ,
               and
               〈◊〉
               ,
               &c.
            
             that
             is
             ,
             vnlesse
             Nineu●h
             repent
             ,
             and
             obtaine
             Gods
             fauour
             for
             their
             preseruation
             .
             And
             ,
             
               Thou
               shalt
               die
               ,
               &c.
            
             that
             is
             ,
             vnlesse
             thou
             by
             prayer
             and
             humiliation
             obtaine
             Gods
             fauour
             ,
             to
             lengthen
             thy
             life
             beyond
             the
             ordinary
             course
             ,
             or
             such
             like
             .
             And
             these
             exceptions
             are
             not
             secret
             reseruations
             ,
             kept
             in
             Gods
             owne
             brest
             ,
             and
             concealed
             from
             the
             hearers
             ,
             as
             the
             
               Iesuites
               reseruations
            
             are
             ;
             but
             they
             are
             conceiued
             and
             euer
             haue
             beene
             vnderstood
             by
             men
             acquainted
             with
             Gods
             language
             ,
             to
             be
             meant
             by
             the
             very
             words
             .
             And
             therefore
             when
             God
             had
             threatned
             the
             Iewes
             ,
             yet
             the
             Prophet
             exhorteth
             them
             to
             repentance
             ,
             that
             so
             they
             might
             moue
             God
             to
             stay
             his
             iudgements
             ,
             c
             
               Who
               knoweth
            
             (
             saith
             hee
             )
             
               if
               hee
               will
               returne
               and
               repent
               ,
               and
               leaue
               a
               blessing
               behinde
               him
               ?
            
             And
             Daniel
             ,
             when
             he
             had
             told
             Nebuchaduezzar
             of
             Gods
             Decree
             against
             him
             ,
             yet
             hee
             giueth
             him
             counsell
             d
             
               to
               breake
               off
               his
               sinnes
               by
               righteousnesse
               ,
               and
               his
               iniquitie
               by
               shewing
               mercy
               to
               the
               poore
               ,
               that
               this
               might
               be
               a
               meanes
               to
               lengthen
               his
               tranquillitie
               .
            
             Yea
             ,
             and
             in
             the
             very
             examples
             alledged
             to
             the
             contrarie
             ,
             when
             Ionas
             pronounced
             ,
             
               yet
               fortie
               dayes
               ,
               &c.
            
             the
             men
             of
             Nineu●h
             ,
             as
             either
             hauing
             had
             some
             aduertisement
             thereof
             by
             Scriptures
             ,
             or
             by
             some
             of
             Gods
             people
             ,
             or
             conceiuing
             so
             much
             by
             the
             common
             light
             of
             reason
             ,
             they
             did
             vnderstand
             these
             words
             of
             the
             Prophet
             as
             a
             threatning
             ,
             that
             implyed
             an
             exception
             of
             repentance
             .
          
           
           
             And
             therefore
             the
             King
             with
             his
             Nobles
             proclaimeth
             a
             Decree
             ,
             a
             
               Let
               Man
               and
               Beast
               be
               couered
               with
               sackcloth
               ,
               and
               cry
               mightily
               vnto
               God
               ,
               &c.
               
               For
               ,
               who
               can
               tell
               if
               God
               will
               turne
               and
               repent
               ,
               and
               turne
               away
               from
               his
               fierce
               anger
               ,
               that
               wee
               perish
               not
               ?
            
             And
             when
             God
             had
             threatned
             
               Ezekiah
               ,
               Set
               thine
               house
               ,
               &c.
            
             yet
             Ezekiah
             b
             
               turned
               his
               face
               to
               the
               wall
               ,
               and
               prayed
               to
               the
               Lord
               ,
               &c.
               
            
             Where
             his
             prayer
             for
             freedome
             ,
             sheweth
             that
             hee
             vnderstood
             not
             Gods
             threatning
             to
             be
             meant
             without
             exception
             .
             And
             thus
             the
             people
             of
             God
             haue
             euer
             beene
             wont
             to
             vnderstand
             such
             like
             speeches
             ,
             till
             our
             late
             Doctors
             of
             Rome
             haue
             made
             God
             to
             be
             an
             Equiuocator
             ,
             that
             they
             might
             alledge
             him
             for
             a
             patrone
             of
             their
             sinne
             .
          
           
             The
             third
             head
             of
             Arguments
             ,
             containeth
             the
             example
             of
             our
             blessed
             Sauiour
             ;
             who
             though
             hee
             were
             the
             Truth
             it selfe
             ,
             and
             that
             there
             was
             neuer
             any
             
               guile
               found
               in
               his
               mouth
            
             ,
             yet
             these
             men
             will
             needes
             draw
             him
             in
             ,
             to
             be
             a
             fauourer
             and
             ring-leader
             of
             their
             falshoods
             and
             vntruthes
             .
             And
             so
             did
             their
             Predecessors
             ,
             the
             Priscillianists
             doe
             before
             them
             .
             For
             they
             (
             as
             c
             Saint
             Augustine
             saith
             of
             them
             )
             for
             defence
             of
             their
             Doctrine
             of
             lying
             ,
             
               brought
               testimonies
               out
               of
               Scriptures
            
             ,
             and
             
               encouraged
               their
               Schollers
               by
               the
               examples
               of
               Patriarchs
               ,
               and
               Prophets
               ,
               and
               Apostles
               ,
               and
               Angels
               ,
            
             non
             dubitantes
             addere
             etiam
             ipsum
             Dominum
             Christum
             ,
             
               making
               no
               scruple
               to
               adioyne
               also
               our
               Lord
               Iesus
               Christ
               ,
            
             as
             a
             patterne
             of
             their
             lyes
             .
             And
             right
             so
             for
             all
             the
             world
             ,
             doe
             our
             Equiuocators
             deale
             now-a-dayes
             .
             They
             bring
             examples
             of
             Patriarchs
             ,
             and
             Prophets
             ,
             and
             Apostles
             ,
             and
             blessed
             Angels
             ,
             not
             fearing
             to
             draw
             in
             God
             himselfe
             ,
             and
             Iesus
             Christ
             his
             blessed
             Sonne
             ,
             to
             be
             Abettors
             of
             their
             frauds
             .
          
           
             But
             of
             God
             wee
             haue
             heard
             what
             they
             say
             already
             :
             let
             vs
             now
             heare
             what
             they
             say
             of
             Iesus
             Christ
             :
             and
             how
             ,
             and
             when
             ,
             and
             wherein
             hee
             vsed
             this
             Arte
             of
             Equiuocation
             .
             Yes
             ,
             say
             they
             ,
             he
             did
             equiuocate
             ,
             when
             being
             with
             two
             of
             his
             Disciples
             ,
             d
             
               hee
               made
               as
               though
               
               hee
               would
               goe
               further
               :
            
             and
             when
             speaking
             of
             the
             day
             of
             Iudgement
             ,
             he
             said
             ,
             a
             
               But
               of
               that
               day
               and
               that
               houre
               knoweth
               no
               man
               —
               ,
               nor
               the
               Son
               ,
               but
               the
               Father
               onely
               :
            
             and
             when
             hee
             said
             to
             his
             Brethren
             ,
             b
             
               Ego
               non
               ascendam
               ,
               &c.
               
               I
               will
               not
               goe
               vp
               to
               Ierusalem
               to
               this
               Feast
               ,
            
             and
             yet
             hee
             meant
             to
             goe
             vp
             ,
             and
             so
             went
             ;
             and
             diuers
             other
             times
             .
          
           
             Ans.
             Neither
             in
             these
             ,
             nor
             in
             any
             other
             place
             ,
             was
             our
             Lord
             ,
             the
             
               spotlesse
               Lambe
               of
               God
            
             ,
             euer
             found
             to
             equiuocate
             ,
             according
             to
             the
             rules
             of
             this
             new
             Arte.
             
          
           
             Not
             in
             the
             first
             place
             ,
             Luke
             24.
             28.
             
             For
             first
             ,
             there
             our
             Lord
             is
             said
             to
             doe
             something
             ;
             
               hee
               made
               as
               though
               hee
               would
               goe
               further
               :
            
             but
             he
             is
             not
             said
             there
             to
             haue
             said
             any
             thing
             in
             which
             this
             supposed
             reseruation
             might
             be
             vnderstood
             .
          
           
             Ob.
             Yes
             ,
             but
             deedes
             also
             may
             signifie
             as
             well
             as
             words
             .
          
           
             Ans.
             Deedes
             sometimes
             are
             equiualent
             to
             words
             ,
             and
             doe
             signifie
             as
             well
             as
             words
             doe
             :
             and
             that
             is
             ,
             when
             as
             words
             ,
             so
             they
             doe
             declare
             our
             meaning
             ,
             
               ex
               instituto
            
             ,
             or
             by
             some
             kinde
             of
             compact
             and
             agreement
             among
             men
             .
             And
             that
             may
             be
             done
             two
             wayes
             .
             First
             ,
             expressely
             ,
             when
             some
             words
             ioyned
             with
             the
             deedes
             ,
             doe
             declare
             that
             to
             be
             the
             meaning
             and
             purpose
             of
             him
             that
             vseth
             them
             .
             As
             when
             Iudas
             kissed
             his
             Master
             :
             this
             signified
             that
             hee
             was
             Iesus
             ,
             whom
             they
             came
             to
             apprehend
             ,
             because
             before
             hee
             had
             giuen
             them
             this
             signe
             ,
             c
             
               Whomsoeuer
               I
               shall
               kisse
               ,
               that
               same
               is
               hee
               .
            
             And
             when
             Iesus
             gaue
             a
             sop
             to
             Iudas
             ,
             that
             signified
             that
             hee
             was
             the
             Traitor
             ,
             because
             hee
             had
             told
             them
             before
             ,
             d
             
               Hee
               it
               is
               ,
               to
               whom
               I
               shall
               giue
               a
               sop
               ,
               when
               I
               haue
               dipped
               it
               .
            
             And
             so
             ,
             when
             an
             oath
             is
             ministred
             or
             tendred
             vnto
             vs
             ,
             if
             wee
             lay
             the
             hand
             vpon
             the
             Booke
             ,
             and
             kisse
             it
             ,
             this
             signifieth
             that
             wee
             consent
             to
             the
             taking
             of
             the
             Oath
             ,
             because
             that
             is
             appointed
             and
             required
             for
             this
             purpose
             .
             Secondly
             ,
             deedes
             may
             bee
             equiualent
             to
             
             words
             ,
             when
             by
             some
             outward
             circumstances
             wee
             doe
             declare
             ,
             that
             we
             intend
             them
             as
             signes
             of
             our
             meaning
             ,
             and
             doe
             referre
             and
             vse
             them
             to
             that
             purpose
             .
             In
             this
             kinde
             ,
             wee
             may
             see
             a
             man
             ,
             who
             is
             borne
             deafe
             and
             dumbe
             ,
             to
             talke
             and
             conferre
             with
             his
             neighbours
             .
             And
             in
             this
             kinde
             
               a
               shrugge
               of
               the
               shoulder
            
             ,
             (
             if
             as
             Persons
             saith
             ,
             it
             be
             so
             meant
             and
             taken
             in
             Italie
             )
             may
             be
             a
             signe
             ,
             and
             haue
             the
             signification
             of
             a
             Negation
             or
             deniall
             .
             And
             when
             a
             man
             openeth
             his
             mouth
             ,
             and
             sheweth
             a
             defect
             in
             his
             tongue
             ,
             and
             maketh
             a
             gabbling
             noyse
             and
             vndistinct
             sound
             ,
             this
             is
             a
             signifying
             deede
             ,
             and
             doth
             import
             that
             that
             man
             is
             dumbe
             .
             In
             either
             of
             these
             kindes
             ,
             deedes
             and
             gestures
             are
             equiualent
             to
             words
             ,
             and
             may
             containe
             truth
             or
             falshood
             in
             them
             ,
             as
             well
             as
             words
             doe
             .
             But
             else
             ,
             deedes
             and
             gestures
             ,
             if
             in
             some
             such
             manner
             ,
             
               ex
               instituto
            
             ,
             by
             appointment
             and
             agreement
             among
             men
             ,
             a
             they
             be
             not
             referred
             and
             intended
             for
             signification
             of
             our
             minde
             ,
             though
             they
             may
             carry
             shew
             ,
             and
             men
             may
             gather
             some
             meaning
             from
             them
             ,
             yet
             they
             are
             not
             equiualent
             to
             words
             ;
             neither
             is
             there
             any
             lye
             contained
             in
             it
             ,
             though
             the
             shew
             be
             not
             answerable
             to
             the
             thing
             .
             And
             such
             a
             deede
             as
             this
             ,
             was
             that
             of
             our
             Sauiour
             ,
             when
             hee
             shewed
             by
             his
             gesture
             ,
             a
             purpose
             of
             going
             further
             :
             and
             therefore
             this
             needeth
             no
             reseruation
             to
             make
             it
             true
             ;
             seeing
             without
             any
             reseruation
             it
             hath
             no
             false
             or
             lying
             signification
             ,
             such
             as
             words
             haue
             .
             And
             thus
             
               Lucas
               Brugensis
            
             ,
             a
             learned
             Diuine
             of
             the
             Roman
             Church
             ,
             doth
             vnderstand
             and
             interpret
             this
             place
             .
             His
             words
             (
             that
             the
             Reader
             may
             iudge
             of
             his
             meaning
             the
             better
             )
             are
             these
             ,
             b
             
               I
               see
               ●o
               more
               shew
               of
               a
               lye
               in
               this
               fact
               of
               Christ
               ,
            
             then
             
               when
               before
               he
               seemed
               to
               be
               a
               stranger
               or
               a
               way-faring
               man.
            
             And
             he
             giueth
             his
             reason
             ,
             why
             hee
             thinketh
             there
             is
             no
             vntruth
             in
             this
             deed
             and
             gesture
             ,
             c
             
               for
               there
               is
               a
               great
               difference
               betweene
               words
               and
               deedes
               .
               For
               words
               by
               their
               first
               institution
               haue
               the
               power
               or
               vse
               of
               signifying
               ;
               but
               so
               haue
               not
               deedes
               .
            
             And
             
             hence
             he
             inferreth
             that
             deedes
             ,
             actions
             ,
             and
             gestures
             ,
             though
             oftentimes
             they
             be
             ,
             yet
             they
             are
             not
             alwaies
             signes
             either
             of
             some
             ensuing
             action
             to
             follow
             ,
             or
             of
             our
             present
             purpose
             and
             meaning
             ;
             nor
             haue
             they
             the
             nature
             of
             a
             lye
             in
             them
             ,
             
               etiamsi
               ad
               decipiendum
               aliquando
               siunt
               ,
               though
               they
               be
               sometimes
               done
               ,
               to
               deceiue
               the
            
             vnderstanding
             of
             the
             beholder
             ,
             and
             to
             make
             him
             beleeue
             that
             which
             is
             not
             true
             .
             So
             that
             if
             our
             Lord
             did
             make
             shew
             of
             
               going
               further
            
             ,
             and
             intended
             it
             not
             ,
             as
             Father
             Persons
             saith
             ;
             yet
             in
             this
             learned
             mans
             iudgement
             ,
             there
             was
             no
             lye
             in
             it
             :
             and
             consequently
             there
             needeth
             no
             
               mentall
               reseruation
            
             to
             saue
             it
             from
             being
             a
             lye
             .
          
           
             Secondly
             ,
             and
             more
             agreeably
             to
             our
             Sauiours
             mind
             ,
             wee
             may
             answere
             and
             say
             ,
             that
             our
             Lord
             made
             as
             if
             he
             would
             goe
             further
             :
             yea
             ,
             and
             meant
             it
             too
             ,
             if
             their
             intreaties
             and
             importunitie
             had
             not
             stayed
             him
             .
             Therefore
             the
             Text
             saith
             ,
             
               They
               constrained
               him
            
             ;
             that
             is
             ,
             they
             importuned
             him
             to
             stay
             ;
             and
             he
             ,
             ouercome
             by
             their
             intreatie
             ,
             stayed
             with
             them
             .
             The
             clearer
             meaning
             of
             which
             words
             ,
             we
             may
             the
             better
             conceiue
             and
             vnderstand
             by
             a
             like
             speech
             ,
             Luke
             9.
             53.
             
             For
             there
             it
             is
             said
             ,
             The
             
               Samaritans
               receiued
               him
               not
               ,
               because
               his
               face
               was
               as
               though
               hee
               would
               goe
               to
               Ierusalem
            
             ;
             that
             is
             ,
             by
             his
             behauiour
             it
             seemed
             that
             hee
             meant
             to
             goe
             thither
             :
             and
             so
             hee
             did
             meane
             it
             indeed
             .
             And
             so
             in
             this
             place
             ,
             when
             it
             is
             said
             ,
             that
             
               hee
               made
               as
               though
               hee
               would
               goe
               fur●●●r
            
             ;
             the
             meaning
             is
             ,
             that
             hee
             tooke
             his
             leaue
             ,
             and
             bad
             them
             farewell
             ,
             or
             vsed
             some
             other
             such
             like
             behauiour
             ,
             which
             made
             it
             seeme
             ,
             that
             hee
             meant
             to
             goe
             further
             .
             Yea
             ,
             and
             so
             hee
             meant
             indeede
             ,
             sauing
             that
             at
             their
             request
             hee
             was
             contented
             to
             abide
             with
             them
             .
             And
             thus
             Barradius
             ,
             and
             Ribera
             ,
             two
             famous
             Iesuites
             ,
             doe
             interpret
             this
             place
             .
             Wee
             may
             answere
             saith
             the
             one
             of
             them
             ,
             a
             
               Dominū
               voluisse
               vlteriùs
               progredi
               ,
               si
               non
               retineretur
               à
               Discipulis
               ,
               &c.
               
               That
               our
               Lord
               indeed
               would
               
               haue
               gone
               further
               ,
               had
               hee
               not
               beene
               detained
               by
               his
               Disciples
               ,
               and
               that
               there
               was
               no
               vntruth
               in
               this
               shew
               .
            
             And
             the
             other
             ,
             a
             
               Nihil
               veritas
               fingii
               ,
               Christ
               who
               is
               the
               Truth
               doth
               not
               feine
               any
               thing
               .
            
             But
             the
             common
             sort
             might
             thinke
             that
             hee
             did
             feine
             ,
             but
             it
             was
             no
             fiction
             or
             counterfeiting
             ;
             b
             
               For
               if
               they
               had
               not
               detayned
               him
               ,
               he
               out
               of
               doubt
               had
               passed
               by
               ,
               and
               had
               gone
               on
               further
               .
            
             Thus
             not
             onely
             the
             euidence
             of
             truth
             ,
             but
             the
             authoritie
             of
             Romish
             Doctors
             and
             Iesuites
             doe
             vindicate
             this
             place
             from
             that
             false
             glosse
             that
             Persons
             putteth
             vpon
             it
             ;
             and
             doe
             free
             our
             Lord
             Iesus
             from
             that
             slanderous
             imputation
             ,
             which
             the
             Iesuite
             doth
             lay
             vpon
             him
             ,
             when
             c
             he
             saith
             that
             Christ
             in
             this
             place
             did
             equiuocate
             :
             and
             when
             d
             hee
             calleth
             this
             dealing
             of
             his
             ,
             
               The
               dissimulation
               and
               fiction
               of
               our
               Sauiour
               .
            
          
           
             
               The
               second
               place
               mentioned
               ,
               and
               produced
               for
               Equiuocation
               ,
               is
               that
               speech
               of
               our
               Sauiour
               ,
            
             Mar.
             13.
             
             Of
             that
             day
             ,
             and
             that
             houre
             ,
             &c.
             
             This
             pr●position
             
               (
               saith
            
             e
             Persons
             )
             had
             some
             reseruation
             of
             mind
             ,
             for
             that
             otherwise
             it
             had
             beene
             false
             .
          
           
             Ans.
             Not
             so
             ▪
             Nay
             this
             inference
             of
             the
             Iesuite
             is
             false
             and
             foolish
             too
             :
             for
             our
             Sauiour
             ,
             according
             to
             his
             wonted
             manner
             elsewhere
             ,
             speaketh
             of
             himselfe
             ,
             as
             he
             was
             reputed
             and
             knowne
             to
             be
             ,
             that
             is
             ,
             as
             he
             was
             man.
             And
             in
             that
             sense
             ,
             the
             words
             haue
             an
             vsuall
             and
             cleare
             construction
             and
             signification
             ;
             which
             is
             ,
             that
             as
             he
             was
             man
             ,
             he
             knew
             not
             of
             that
             day
             .
             This
             interpretation
             (
             as
             f
             Persons
             doth
             acknowledge
             )
             is
             giuen
             by
             ancient
             Fathers
             in
             great
             number
             .
             Nor
             is
             this
             a
             
               mentall
               reseruation
            
             ,
             as
             Persons
             would
             haue
             his
             ignorant
             Reader
             to
             beleeue
             :
             but
             an
             interpretation
             vsually
             meant
             and
             vnderstood
             by
             Christians
             ,
             in
             these
             and
             such
             like
             speeches
             as
             these
             .
             And
             therefore
             our
             Sauiour
             in
             this
             sētence
             did
             not
             keepe
             one
             
               secret
               sence
            
             to
             himselfe
             in
             his
             inward
             minde
             ,
             and
             signifie
             another
             to
             his
             Disciples
             in
             the
             words
             vttered
             .
          
           
           
             But
             if
             it
             be
             an
             Equiuocation
             ,
             such
             as
             they
             fancy
             ,
             what
             then
             shall
             the
             reseruation
             be
             ?
             Persons
             ,
             knowing
             that
             no
             man
             before
             the
             late
             inuention
             of
             this
             
               new
               Art
            
             ,
             did
             euer
             thinke
             of
             secret
             reseruations
             ,
             or
             mentall
             imaginations
             in
             our
             Sauiours
             words
             ;
             calleth
             euery
             Exposition
             that
             any
             good
             Author
             giueth
             ,
             by
             the
             name
             of
             reseruation
             ,
             and
             reckoneth
             that
             Author
             ,
             for
             a
             fauourer
             of
             his
             ,
             like
             the
             mad
             man
             in
             Athenaeus
             ,
             who
             when
             any
             ship
             came
             to
             the
             Hauē
             ,
             put
             it
             in
             his
             Tables
             as
             one
             of
             his
             owne
             .
             
             But
             that
             which
             carrieth
             most
             shew
             of
             a
             reseruation
             ,
             is
             this
             ;
             
               The
               Sonne
               doth
               not
               know
            
             the
             day
             of
             iudgement
             ,
             meaning
             that
             hee
             knew
             it
             not
             so
             ,
             as
             hee
             would
             discouer
             it
             vnto
             them
             .
             For
             this
             explicatiō
             is
             giuen
             by
             Saint
             Augustine
             ,
             and
             other
             Fathers
             ,
             saith
             Persons
             ;
             and
             hee
             addeth
             ,
             (
             as
             triumphing
             in
             so
             plaine
             a
             proofe
             )
             that
             this
             exposition
             
               expresseth
               the
               very
               same
               reseruation
            
             in
             
               Christs
               words
            
             ,
             which
             they
             talke
             of
             in
             their
             
               mixt
               and
               equiuocall
            
             propositions
             .
          
           
             Ans.
             To
             this
             I
             answere
             two
             things
             :
             First
             ,
             That
             the
             Exposition
             giuen
             by
             those
             Fathers
             ,
             doth
             not
             imply
             any
             equiuocall
             reseruation
             .
             Secondly
             ,
             That
             it
             doth
             not
             giue
             the
             true
             sence
             or
             meaning
             of
             the
             place
             .
          
           
             First
             ,
             It
             containeth
             not
             any
             Iesuiticall
             reseruation
             .
             For
             those
             Fathers
             which
             giue
             that
             interpretation
             ,
             
               The
               Sonne
               knoweth
               not
            
             ;
             that
             is
             ,
             
               not
               to
               make
               you
               know
               it
               :
            
             or
             rather
             ,
             
               the
               Sonne
               knoweth
               it
               not
            
             ;
             that
             is
             ,
             
               hee
               doth
               not
               make
               you
               to
               know
               it
            
             ;
             doe
             fetch
             and
             gather
             this
             exposition
             ,
             not
             from
             any
             secret
             conceit
             reserued
             in
             our
             Sauiours
             minde
             ,
             but
             from
             the
             vse
             and
             acception
             and
             signification
             of
             the
             word
             ,
             as
             it
             is
             vsed
             in
             Scripture
             .
             For
             so
             ,
             say
             they
             ,
             this
             word
             ,
             scio
             or
             noui
             ,
             is
             often
             vsed
             .
             As
             when
             God
             said
             to
             Abraham
             ,
             
             
               Now
               I
               know
               that
               thou
               feare●●
               God
               :
            
             
             and
             to
             the
             Israelites
             ,
             
               The
               Lord
               your
               God
               proueth
               you
               ,
               that
               hee
               may
               know
               ,
               whether
               yee
               loue
               the
               Lord
               ,
               &c.
            
             the
             meaning
             is
             ,
             
               that
               hee
               may
               make
               you
               to
               know
               .
            
             And
             from
             this
             vse
             of
             the
             word
             scio
             ,
             to
             know
             ,
             
             frequent
             ,
             as
             they
             say
             ,
             in
             Scriptures
             ;
             they
             thinke
             they
             may
             be
             the
             like
             reason
             ,
             keeping
             the
             same
             proportion
             of
             speech
             ,
             interpret
             the
             word
             
               Nescit
               ,
               knoweth
               not
               the
               day
            
             ;
             that
             is
             ,
             
               hee
               doth
               not
               make
               you
               to
               know
               it
               .
            
             Concerning
             which
             meaning
             of
             the
             Fathers
             exposition
             ,
             if
             the
             learned
             Reader
             desire
             any
             further
             proofe
             ,
             
             he
             may
             haue
             enough
             to
             satisfie
             his
             minde
             ,
             in
             that
             reuerend
             and
             learned
             Bishop
             who
             wrote
             against
             Eudaemon-Ioannes
             .
             Now
             this
             interpretation
             of
             the
             word
             ,
             being
             drawne
             from
             the
             vsuall
             acception
             of
             it
             in
             Scripture
             ,
             is
             nothing
             at
             all
             to
             the
             Iesuites
             purpose
             ,
             who
             fancieth
             a
             secret
             clause
             kept
             in
             the
             minde
             ,
             but
             no
             way
             included
             in
             the
             vse
             of
             the
             word
             .
          
           
             Secondly
             ,
             This
             interpretation
             ,
             
               The
               Sonne
               knoweth
               no●
            
             ;
             that
             is
             ,
             
               hee
               doth
               not
               reueale
               or
               make
               it
               knowne
               to
               you
               ,
            
             as
             it
             maketh
             nothing
             for
             the
             Iesuites
             Equiuocation
             ,
             so
             it
             is
             not
             greatly
             to
             our
             Sauiours
             meaning
             .
             My
             reasons
             are
             two
             .
             First
             ,
             If
             that
             were
             the
             meaning
             ,
             then
             it
             would
             follow
             ,
             that
             the
             Father
             did
             so
             know
             the
             day
             of
             iudgement
             ,
             as
             that
             hee
             did
             reueale
             it
             vnto
             them
             .
             For
             that
             which
             this
             sentence
             doth
             deny
             of
             the
             Sonne
             ,
             it
             doth
             by
             vertue
             of
             the
             exceptiue
             particle
             adioyned
             ,
             affirme
             of
             the
             Father
             ;
             
               No
               man
               ,
               no
               nor
               the
               Sonne
               doth
               know
               it
               ,
               but
               the
               Father
               .
            
             Where
             ,
             if
             wee
             fill
             vp
             the
             construction
             ,
             and
             make
             the
             sentence
             perfect
             ,
             the
             whole
             speech
             must
             be
             this
             ;
             
               No
               man
               ,
               nor
               Angell
               ,
               neither
               the
               Sonne
               ,
               doth
               know
               it
               ,
               but
               the
               Father
               hee
               doth
               know
               it
               .
            
             Now
             in
             this
             speech
             take
             the
             word
             
               [
               know
            
             ]
             in
             the
             sense
             of
             those
             Fathers
             ,
             
               hee
               knoweth
            
             ;
             that
             is
             ,
             
               hee
               maketh
               to
               know
            
             ,
             and
             then
             the
             sentence
             thus
             expounded
             ,
             in
             plaine
             words
             will
             be
             this
             ,
             
               No
               man
               ,
               nor
               the
               Angels
               ,
               neither
               the
               Sonne
               ,
               doth
               make
               you
               to
               know
               the
               day
               of
               iudgement
               :
               but
               the
               Father
               hee
               doth
               make
               you
               to
               know
               it
               .
            
             But
             this
             is
             not
             true
             of
             the
             Father
             ;
             and
             therefore
             that
             is
             not
             the
             true
             interpretation
             or
             meaning
             of
             the
             word
             .
          
           
             My
             second
             reason
             is
             ,
             Our
             Sauiour
             in
             these
             words
             ,
             
             
               No
               man
               —
               knoweth
            
             ;
             meant
             to
             shew
             how
             secret
             and
             vnknowne
             the
             day
             and
             houre
             of
             Gods
             iudgement
             was
             ;
             but
             take
             the
             word
             in
             this
             sence
             ,
             
               hee
               knoweth
               not
            
             ;
             that
             is
             ,
             
               hee
               reuealeth
               not
               ,
               or
               doth
               not
               make
               you
               to
               know
               :
            
             and
             then
             this
             sentence
             doth
             not
             imply
             or
             inferre
             or
             signifie
             any
             secrecie
             of
             that
             day
             .
             For
             ,
             if
             thousands
             knew
             it
             ,
             yet
             it
             might
             be
             said
             of
             them
             all
             ,
             
               They
               know
               it
               not
            
             ;
             that
             is
             ,
             
               they
               doe
               not
               reueale
               it
               ,
               or
               make
               you
               to
               know
               it
               .
            
             And
             consequently
             ,
             this
             interpretation
             doth
             crosse
             our
             Sauiours
             meaning
             ,
             and
             ouerthrow
             that
             ,
             for
             which
             hee
             intended
             it
             .
             Now
             ,
             lay
             these
             together
             ,
             and
             then
             there
             is
             lesse
             then
             nothing
             in
             our
             Sauiours
             speech
             for
             the
             Iesuites
             purpose
             :
             both
             because
             the
             word
             cannot
             beare
             that
             sense
             in
             this
             place
             ,
             which
             onely
             might
             seeme
             to
             fauour
             them
             ;
             and
             because
             ,
             that
             sense
             ,
             as
             it
             was
             vnderstood
             by
             the
             Fathers
             ,
             was
             not
             meant
             to
             include
             any
             such
             reseruation
             .
             And
             so
             I
             haue
             done
             with
             this
             second
             place
             ,
             which
             is
             the
             one
             of
             the
             places
             ,
             that
             Doctor
             Norrice
             did
             defend
             his
             Equiuocation
             by
             .
          
           
             Onely
             ,
             lest
             some
             Popish
             Cauiller
             ,
             according
             to
             their
             vsuall
             manner
             ,
             should
             raise
             clamours
             after
             mee
             ,
             that
             I
             doe
             deny
             and
             gain-say
             the
             exposition
             of
             the
             Fathers
             :
             let
             the
             Reader
             remember
             ,
             that
             the
             other
             interpretation
             ,
             which
             I
             follow
             ,
             is
             confessed
             by
             Father
             Persons
             to
             be
             giuen
             by
             other
             Fathers
             in
             great
             number
             .
             And
             againe
             ,
             if
             any
             shall
             quarrell
             with
             mee
             for
             leauing
             an
             exposition
             of
             some
             Fathers
             ,
             where
             I
             haue
             so
             good
             reason
             for
             it
             ;
             let
             him
             know
             ,
             that
             I
             can
             produce
             diuers
             of
             their
             owne
             Writers
             ,
             who
             doe
             reiect
             as
             great
             a
             number
             ,
             and
             perhaps
             vpon
             lesser
             reason
             .
          
           
             Thirdly
             ,
             The
             third
             testimony
             is
             from
             the
             words
             of
             our
             Sauiour
             ,
             Iohn
             7.
             8.
             which
             Father
             Persons
             and
             other
             Equiuocators
             recite
             thus
             ,
             
               Ego
               non
               ascendam
               ad
               diem
               festū
               istum
               ,
               I
               will
               not
               goe
               vp
               to
               Ierusalem
               to
               this
               Feast
            
             ;
             and
             yet
             (
             say
             they
             )
             he
             meant
             to
             go●
             vp
             ,
             and
             so
             he
             went.
             And
             therefore
             here
             he
             had
             a
             secret
             reseruation
             .
          
           
           
             Asw.
             They
             corrupt
             the
             Text
             two
             waies
             ,
             1
             by
             altering
             the
             words
             .
             2
             by
             peruerting
             the
             sense
             .
          
           
             1.
             
             By
             altering
             the
             words
             .
             For
             the
             Originall
             Greeke
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             
               I
               doe
               not
               yet
               goe
               vp
               .
            
             And
             their
             authentick
             Latin
             ,
             
               Ego
               non
               ascendo
               ,
               I
               doe
               not
               goe
               vp
               .
            
             And
             whereas
             some
             Copies
             had
             corruptly
             read
             it
             ,
             
               non
               ascendam
               ,
               I
               will
               not
               goe
            
             ;
             a
             
               Lucas
               Bragensis
            
             ,
             lest
             any
             man
             might
             afterward
             mistake
             ,
             hath
             giuen
             admonition
             ,
             that
             according
             to
             the
             
               Roman
               Correction
            
             of
             their
             Bible
             ,
             set
             forth
             by
             the
             Popes
             authority
             ,
             they
             may
             not
             change
             ascendo
             into
             ascendam
             .
             Yea
             ,
             and
             their
             Rhemists
             reade
             it
             in
             their
             English
             Translation
             ,
             
               I
               goe
               not
               vp
               to
               this
               Festiuall
               day
               .
            
             Which
             was
             true
             in
             the
             very
             Letter
             ,
             &
             meant
             by
             our
             Sauiour
             according
             to
             the
             expresse
             words
             .
             For
             he
             did
             not
             meane
             then
             to
             goe
             vp
             ,
             but
             afterward
             when
             time
             serued
             .
             And
             yet
             our
             Equiuocators
             ,
             to
             gaine
             some
             shew
             from
             our
             Sauiours
             words
             ,
             doe
             corrupt
             not
             onely
             the
             Originall
             and
             truely
             authentic●
             Greeke
             ,
             but
             their
             owne
             Latine
             Text
             too
             .
             But
             it
             is
             no
             maruell
             :
             for
             such
             a
             false
             Arte
             could
             neuer
             be
             vpheld
             by
             true
             dealing
             .
          
           
             2.
             
             By
             peruerting
             the
             sence
             .
             For
             say
             the
             words
             had
             beene
             ,
             
               I
               will
               not
               goe
               vp
            
             ,
             as
             Persons
             and
             Doctor
             Norice
             ,
             and
             others
             would
             fame
             haue
             it
             :
             yet
             the
             circumstances
             of
             the
             Text
             doe
             shew
             ,
             that
             that
             could
             not
             be
             meant
             of
             the
             whole
             time
             during
             the
             feast
             ,
             or
             that
             hee
             would
             not
             go
             vp
             at
             all
             ;
             because
             it
             followeth
             in
             the
             next
             words
             by
             way
             of
             reason
             ,
             
               because
               my
               time
               is
               not
               yet
               accōplished
               ,
            
             as
             the
             Rhemists
             trāslate
             it
             ;
             or
             
               because
               my
               time
               is
               not
               yet
               fully
               come
               ,
            
             as
             it
             is
             more
             plainly
             in
             our
             Translation
             .
             Which
             words
             doe
             plainely
             shew
             his
             meaning
             to
             be
             this
             ,
             that
             he
             would
             not
             then
             goe
             ,
             when
             they
             would
             haue
             him
             :
             but
             would
             goe
             when
             he
             saw
             his
             owne
             time
             .
             And
             this
             he
             might
             both
             doe
             and
             meane
             ,
             according
             to
             the
             plaine
             sense
             of
             the
             words
             spoken
             .
             By
             which
             it
             may
             appeare
             ,
             that
             it
             is
             want
             of
             proofe
             ,
             and
             weakenes
             of
             their
             cause
             ,
             that
             made
             them
             to
             drawe
             in
             this
             Text
             ,
             which
             is
             so
             
             cleere
             against
             them
             .
             And
             so
             ,
             it
             is
             the
             very
             same
             reason
             also
             ,
             that
             forceth
             them
             
               (
               for
               necessity
               hath
               no
               law
               )
            
             to
             produce
             the
             many
             other
             speeches
             of
             our
             Sauiour
             ,
             which
             haue
             as
             much
             affinitie
             with
             Popish
             Equiuocation
             ,
             as
             there
             is
             agreement
             betweene
             Christ
             and
             Belial
             ,
             or
             betweene
             Christ
             and
             Antichrist
             :
             as
             I
             could
             easily
             shew
             ,
             if
             it
             were
             conueniēt
             to
             stand
             vpon
             all
             their
             friuolous
             &
             idle
             allegations
             .
             But
             I
             thinke
             it
             not
             worth
             the
             while
             ,
             either
             to
             tire
             the
             Reader
             ,
             or
             to
             trouble
             my selfe
             with
             such
             fond
             Cauils
             .
             Only
             for
             a
             generall
             answere
             to
             them
             all
             ,
             let
             this
             be
             remembred
             ;
             that
             there
             is
             neuer
             a
             Text
             produced
             by
             them
             for
             this
             purpose
             ,
             but
             that
             learned
             expositers
             ,
             both
             ancient
             and
             moderne
             ,
             as
             well
             of
             their
             Church
             ,
             as
             of
             ours
             ,
             do
             interpret
             and
             expound
             it
             in
             some
             determinate
             sense
             ,
             which
             they
             gather
             or
             obserue
             either
             from
             the
             signification
             of
             the
             words
             ,
             or
             the
             vse
             &
             application
             of
             them
             in
             the
             Scriptures
             ,
             or
             from
             some
             circumstances
             or
             considerations
             in
             the
             Text
             it selfe
             .
             And
             therfore
             such
             Texts
             ,
             in
             the
             iudgement
             of
             all
             such
             Interpreters
             ,
             are
             not
             to
             be
             expounded
             or
             vnderstood
             of
             any
             
               Popish
               reseruations
            
             ,
             kept
             secret
             in
             the
             Speakers
             minde
             .
             For
             such
             reseruation
             as
             I
             shewed
             before
             ,
             may
             be
             any
             that
             themselues
             will
             fancie
             .
             Insomuch
             ,
             that
             the
             Priests
             do
             frame
             seuen
             seuerall
             and
             distinct
             reseruations
             ,
             all
             alike
             fit
             for
             Father
             Listers
             Equiuocation
             ,
             when
             he
             deceiued
             his
             Keeper
             ;
             and
             doe
             intimate
             that
             they
             might
             haue
             framed
             many
             moe
             ,
             and
             all
             to
             as
             good
             purpose
             .
             And
             no
             doubt
             ,
             as
             they
             imagined
             those
             seuen
             ,
             they
             might
             haue
             inuented
             seuentie
             moe
             ,
             that
             would
             haue
             serued
             the
             turne
             .
             In
             all
             which
             it
             is
             not
             possible
             ,
             for
             the
             Hearer
             or
             Reader
             of
             such
             a
             speech
             ,
             to
             imagine
             ,
             what
             the
             Speakers
             reseruation
             is
             ;
             it
             beeing
             not
             such
             as
             the
             signification
             of
             the
             words
             ,
             or
             any
             circumstances
             of
             the
             businesse
             doe
             yeeld
             ,
             but
             as
             the
             minde
             of
             the
             Equiuocator
             will
             fancie
             within
             his
             deceitfull
             heart
             .
             Nor
             do
             they
             in
             their
             Equiuocations
             meane
             ,
             that
             the
             Hearer
             should
             know●
             
             their
             reseruations
             .
             For
             their
             intent
             is
             ,
             to
             reserue
             one
             sense
             in
             their
             owne
             breast
             ,
             and
             to
             imprint
             another
             in
             the
             Hearers
             minde
             .
             This
             only
             short
             note
             being
             obserued
             ,
             it
             will
             be
             easie
             for
             euery
             Christian
             ,
             that
             will
             open
             his
             eyes
             ,
             to
             see
             that
             no
             place
             produced
             by
             them
             out
             of
             the
             Bible
             ,
             doth
             include
             their
             secret
             and
             hidden
             reseruations
             .
             Or
             if
             any
             Equiuocator
             will
             cauill
             ,
             or
             can
             say
             ,
             that
             there
             is
             any
             testimony
             of
             theirs
             ,
             which
             may
             not
             receiue
             satisfaction
             by
             this
             generall
             Rule
             ,
             and
             is
             in
             his
             opinion
             worth
             the
             standing
             vpon
             ;
             let
             him
             produce
             it
             :
             and
             I
             will
             promise
             him
             either
             a
             solution
             of
             his
             reason
             ,
             or
             a
             recantation
             of
             mine
             opinion
             .
             And
             thus
             much
             shal
             serue
             to
             be
             said
             concerning
             the
             Grounds
             and
             Reasons
             which
             Equiuocators
             doe
             build
             vpon
             .
          
           
             Now
             I
             proceede
             to
             set
             downe
             some
             few
             reasons
             against
             this
             new-found
             Arte
             ,
             and
             fond
             deuice
             of
             Equiuocation
             .
             And
             those
             for
             this
             time
             shall
             be
             these
             fiue
             .
          
           
             
               1.
               
               Because
               this
               late
               doctrine
               of
               Equiuocation
               destroyeth
               the
               true
               nature
               of
               Equiuocation
               ,
               whose
               name
               it
               beareth
               .
            
             
               2.
               
               Because
               it
               maintaineth
               a
               practice
               of
               lying
               ,
               vnder
               a
               colour
               of
               Truth
               .
            
             
               3.
               
               Because
               it
               disturbeth
               humane
               society
               ,
               and
               hindereth
               mutuall
               commerce
               .
            
             
               4.
               
               Because
               it
               impeacheth
               God
               of
               folly
               ,
               in
               making
               his
               Lawes
               against
               Lying
               .
            
             
               5.
               
               Because
               it
               freeth
               the
               Deuill
               from
               all
               iust
               imputation
               of
               being
               a
               Lyer
               .
            
          
           
             Arg.
             1.
             
             The
             Iesuiticall
             doctrine
             of
             Equiuocation
             ,
             doth
             destroy
             the
             true
             nature
             of
             Equiuocation
             ,
             which
             hitherto
             hath
             beene
             receiued
             of
             all
             men
             ,
             and
             now
             (
             for
             ought
             I
             know
             )
             is
             not
             reiected
             of
             any
             .
             This
             I
             prooue
             thus
             ;
             Equiuocation
             ,
             in
             the
             true
             nature
             thereof
             ,
             is
             ,
             when
             
               a
               word
               or
               speech
               hath
               moe
               senses
               than
               one
               .
            
             This
             the
             word
             doth
             import
             .
             For
             Aequiuocum
             ,
             by
             the
             very
             notation
             of
             the
             name
             ,
             is
             
               vox
               aequi
               plura
               significans
               ,
               a
               word
               indifferently
               
               betokening
               moe
               things
               .
            
             And
             in
             some
             such
             manner
             as
             this
             ,
             doe
             Writers
             of
             all
             sorts
             explaine
             and
             describe
             Equiuocation
             .
             But
             in
             this
             new-deuised
             Equiuocation
             ,
             there
             is
             no
             word
             ,
             nor
             no
             sentence
             ,
             or
             saying
             ,
             that
             hath
             moe
             significatious
             or
             senses
             than
             one
             .
             For
             in
             their
             
               mentall
               equiuocall
            
             Proposition
             ,
             which
             they
             fancie
             ,
             neither
             the
             words
             taken
             by
             themselues
             ,
             nor
             the
             whole
             saying
             and
             sentence
             intended
             by
             the
             speaker
             ,
             haue
             any
             Ambiguity
             or
             doubtfulnes
             of
             signification
             ,
             or
             any
             moe
             senses
             then
             one
             ;
             as
             I
             haue
             shewed
             a
             before
             ,
             out
             of
             the
             Equiuocators
             own
             Rules
             .
             And
             hence
             I
             may
             inferre
             ,
             that
             either
             their
             reserued
             Proposition
             ,
             is
             not
             an
             Equiuocall
             and
             double-sensed
             Proposition
             ,
             as
             they
             call
             it
             without
             reason
             ,
             and
             consequently
             ,
             that
             they
             doe
             not
             by
             Equiuocation
             speake
             truth
             in
             one
             sense
             ,
             and
             mis-leade
             the
             Hearer
             with
             another
             sence
             :
             or
             else
             ,
             if
             notwithstanding
             this
             ,
             that
             Proposition
             bee
             Equiuocall
             and
             double-sensed
             still
             ,
             then
             we
             must
             say
             ,
             that
             there
             may
             bee
             an
             Equiuocation
             ,
             where
             there
             is
             but
             one
             single
             sense
             and
             meaning
             .
             And
             that
             destroyeth
             the
             true
             nature
             of
             Equiuocation
             .
          
           
             
               To
               this
               reason
               ,
               first
               their
               confession
               is
               ,
               that
            
             b
             verball
             Equiuocation
             ,
             which
             is
             ,
             when
             a
             word
             or
             speech
             signifieth
             diuers
             things
             equally
             ,
             c
             indeed
             is
             onely
             true
             and
             proper
             Equiuocation
             ,
             and
             agreeth
             onely
             to
             the
             Defiuition
             of
             Equiuocation
             ,
             deliuered
             not
             onely
             by
             Philosophers
             ,
             but
             Orators
             also
             :
             and
             that
             d
             it
             is
             properly
             called
             Equiuocation
             ,
             when
             a
             speech
             or
             word
             signifieth
             diuers
             things
             equally
             ,
             if
             we
             consider
             the
             proper
             nature
             of
             Equiuocation
             :
             and
             ,
             e
             that
             mentall
             Equiuocation
             in
             rigor
             is
             none
             .
          
           
             2.
             
             Their
             answere
             is
             notwithstanding
             ,
             that
             their
             mixt
             Proposition
             may
             be
             f
             
               called
               Eq●●uocation
               ,
               in
               a
               more
               large
               and
               ample
               signification
               ,
               as
               Equiuocall
               may
               signifie
               an
               amphibologicall
               ,
               doubtfull
               or
               double-sensed
               Proposition
               ,
               in
               respect
               of
               the
               Speaker
               and
               Hearer
               ,
               whereof
               the
               one
               vnderstandeth
               the
               same
               in
               one
               sense
               ,
               and
               the
               other
               in
               another
               .
               And
               the
               cause
               why
               it
               is
               so
               called
               ,
               is
               rather
               by
               a
               certaine
               similitude
               ,
               
               then
               propriety
               of
               speech
               :
               to
               wit
               ,
               that
               euen
               as
               Equiuocation
               properly
               by
               communitie
               of
               name
               in
               things
               of
               different
               natures
               ,
               by
               variety
               of
               significations
               in
               the
               selfe-same
               words
               or
               speech
               ,
               by
               custome
               of
               phrase
               and
               composition
               of
               sundry
               sorts
               ,
               doth
               make
               different
               and
               doubtfull
               senses
               and
               meaning
               to
               the
               Hearer
               :
               so
               in
               this
               case
               ,
               by
               mentall
               reseruation
               of
               some
               part
               of
               the
               foresaid
               mixt
               Proposition
               ,
               the
               like
               effect
               of
               doubtfulnes
               is
               bred
               in
               the
               Hearers
               vnderstanding
               .
            
             For
             more
             ready
             vnderstanding
             of
             which
             perplexed
             speech
             ,
             I
             note
             that
             there
             are
             three
             things
             said
             by
             this
             doubling
             Equiuocator
             .
             1.
             
             That
             it
             is
             onely
             
               true
               and
               proper
               Equiuocation
            
             ,
             &
             such
             as
             is
             comprised
             in
             the
             Definitions
             giuen
             both
             by
             Philosophers
             &
             Orators
             ,
             when
             there
             are
             diuers
             senses
             and
             significations
             in
             the
             words
             .
             2.
             
             That
             Equiuocation
             as
             they
             meane
             it
             in
             this
             question
             ,
             hath
             no
             such
             propertie
             in
             it
             ,
             nor
             is
             comprised
             in
             the
             Definition
             ,
             that
             
               Philosophers
               and
               Orators
            
             haue
             described
             Equiuocation
             by
             .
             3.
             
             That
             notwithstanding
             all
             this
             ,
             yet
             it
             may
             rightly
             be
             called
             Equiuocation
             ,
             because
             as
             true
             Equiuocation
             breedeth
             diuers
             senses
             to
             the
             Hearer
             ,
             by
             the
             Ambiguity
             that
             is
             in
             the
             words
             ;
             so
             this
             new-deuised
             Equiuocatiō
             may
             breed
             diuers
             senses
             ,
             one
             in
             the
             Hearer
             ,
             and
             another
             in
             the
             Speaker
             ,
             by
             reason
             of
             the
             secret
             reseruatiō
             that
             the
             Speaker
             imagineth
             in
             his
             own
             mind
             .
             And
             this
             may
             seeme
             not
             so
             vnreasonable
             ,
             because
             words
             doe
             signifie
             
               ad
               placitum
            
             ,
             and
             may
             be
             changed
             euery
             day
             .
             And
             therefore
             it
             is
             no
             such
             fault
             ,
             to
             frame
             a
             new
             meaning
             and
             another
             signification
             in
             this
             word
             ,
             then
             euer
             any
             body
             did
             thinke
             of
             heretofore
             .
          
           
             Rep.
             This
             answere
             doth
             not
             weaken
             mine
             Argument
             ,
             it
             confirmeth
             and
             strengtheneth
             it
             rather
             .
             For
             first
             ,
             I
             doe
             not
             except
             so
             much
             against
             their
             new
             signification
             of
             the
             word
             ,
             as
             against
             the
             new
             explication
             and
             description
             of
             it
             .
             For
             they
             say
             ,
             that
             they
             call
             it
             Equiuocall
             ,
             because
             it
             is
             a
             double-sensed
             Proposition
             ;
             and
             a
             double-sensed
             Proposition
             there
             fore
             they
             call
             it
             ,
             because
             
             by
             it
             they
             signifie
             one
             sense
             to
             the
             Hearer
             ,
             and
             imagine
             another
             to
             themselues
             .
             But
             this
             doth
             vtterly
             destroy
             the
             very
             essence
             &
             entity
             of
             true
             Equiuocation
             .
             For
             true
             Equiuocation
             cannot
             be
             conceiued
             to
             be
             without
             a
             diuersitie
             of
             meanings
             in
             the
             speech
             :
             nor
             was
             it
             euer
             heard
             of
             ,
             that
             a
             Proposition
             could
             be
             double-sensed
             ,
             which
             had
             none
             but
             one
             single
             meaning
             :
             nor
             is
             it
             imaginable
             that
             that
             saying
             should
             be
             ambiguous
             ,
             which
             the
             Hearet
             can
             take
             or
             construe
             but
             one
             way
             .
          
           
             Secondly
             ,
             Their
             change
             and
             alteration
             of
             the
             word
             ,
             to
             another
             different
             meaning
             ,
             as
             it
             is
             by
             them
             here
             vsed
             ▪
             doth
             conuince
             them
             of
             false
             and
             naughty
             dealing
             ;
             such
             as
             we
             may
             obserue
             Thieues
             to
             vse
             ,
             when
             they
             haue
             purloyned
             other
             mens
             goods
             .
             For
             Thieues
             (
             saith
             
             Tullie
             )
             when
             they
             
               haue
               taken
               away
            
             other
             mens
             goods
             ,
             
               doe
               change
               the
               markes
               of
               them
               ,
            
             that
             it
             may
             not
             be
             knowne
             whose
             they
             are
             ,
             or
             to
             whom
             they
             belong
             .
             And
             right
             so
             doe
             our
             Equiuocators
             deale
             in
             this
             case
             .
             For
             they
             change
             the
             
               names
               ,
               which
               are
               true
               markes
            
             of
             things
             ;
             that
             hereby
             they
             may
             conceile
             and
             hide
             the
             nature
             and
             propertie
             of
             the
             things
             themselues
             .
             I
             grant
             then
             ,
             that
             names
             may
             change
             with
             times
             ;
             nor
             is
             it
             any
             fault
             to
             alter
             the
             vse
             of
             a
             word
             ,
             so
             there
             bee
             no
             wrong
             done
             to
             the
             thing
             ,
             by
             the
             misse-applying
             of
             the
             word
             :
             as
             likewise
             it
             is
             no
             fault
             neither
             ,
             to
             change
             the
             markes
             of
             goods
             ,
             when
             there
             is
             no
             fraud
             intended
             by
             it
             .
             But
             if
             the
             markes
             of
             goods
             be
             changed
             ,
             that
             the
             propertie
             of
             them
             may
             be
             conceiled
             ,
             that
             is
             a
             plaine
             tricke
             of
             thieuerie
             .
             And
             so
             ,
             if
             names
             be
             changed
             ,
             that
             the
             nature
             of
             the
             things
             may
             be
             peruerted
             or
             obscured
             ,
             that
             is
             a
             trick
             of
             iugling
             ,
             not
             inferior
             to
             that
             cousonage
             of
             the
             Thiefe
             .
             And
             so
             it
             appeareth
             to
             be
             in
             this
             case
             .
             For
             this
             mungrill
             Proposition
             of
             theirs
             ,
             if
             it
             should
             be
             censured
             by
             Philosophers
             ,
             Orators
             ,
             or
             other
             learned
             men
             ,
             no
             man
             but
             would
             iudge
             it
             at
             the
             first
             sight
             to
             be
             a
             lye
             :
             and
             so
             hither
             to
             all
             men
             haue
             euer
             called
             such
             speeches
             .
             But
             now
             
             our
             new
             Artificers
             haue
             found
             another
             name
             for
             their
             new
             Arte
             :
             they
             call
             it
             ,
             Equiuocation
             .
             And
             this
             they
             doe
             for
             a
             colourable
             shew
             ,
             that
             it
             may
             be
             thought
             that
             there
             is
             no
             vntruth
             ,
             but
             onely
             an
             Ambiguity
             in
             the
             speech
             :
             and
             that
             they
             in
             deceiuing
             men
             by
             
               mentall
               reseruations
            
             ,
             doe
             nothing
             but
             what
             honest
             men
             are
             wont
             to
             doe
             ,
             when
             they
             vtter
             sentences
             ,
             that
             may
             haue
             diuers
             meanings
             .
             Thus
             ,
             while
             they
             change
             the
             names
             ,
             they
             doe
             also
             confound
             the
             things
             ,
             and
             destroy
             their
             true
             nature
             ,
             which
             wise
             men
             ,
             and
             Aristotle
             among
             the
             rest
             ,
             haue
             euer
             acknowledged
             to
             agree
             vnto
             them
             .
          
           
             Obiect
             .
             
               Nay
               ,
               saith
               Father
            
             a
             Persoons
             ,
             
               but
               if
            
             Aristotle
             
               did
               not
               comprize
            
             this
             our
             reserued
             Proposition
             vnder
             〈◊〉
             of
             the
             three
             sorts
             of
             Logicall
             Equiuocation
             ,
             mentioned
             by
             him
             in
             his
             Elenchs
             ,
             then
             he
             erred
             grossely
             in
             making
             an
             insufficient
             Diuision
             ,
             which
             comprehendeth
             not
             all
             the
             parts
             of
             the
             thing
             deuided
             .
             For
             if
             the
             said
             mixt
             Proposition
             
               (
               saith
               he
            
             )
             be
             an
             Equiuocation
             ,
             
               (
               as
               Iesuites
               say
               it
               is
               ,
               in
               spite
               of
               all
               reason
               ,
               and
               against
               the
               doctrine
               of
               all
               ages
               )
            
             then
             must
             it
             haue
             place
             among
             some
             of
             these
             three
             kindes
             ;
             or
             else
             the
             Diuision
             should
             be
             insufficient
             .
          
           
             Rep.
             A
             ridiculous
             conce
             it
             :
             whereto
             I
             know
             no
             example
             ,
             that
             may
             be
             paralell
             ;
             but
             I
             will
             imagine
             one
             as
             neere
             as
             I
             can
             .
             Suppose
             then
             ,
             a
             Father
             deuideth
             his
             Lands
             among
             his
             owne
             Children
             ,
             and
             a
             Conie
             catcher
             there
             by
             steppeth
             in
             ,
             and
             layeth
             claime
             to
             a
             share
             among
             them
             :
             and
             when
             the
             matter
             commeth
             to
             be
             debated
             ,
             in
             the
             Court
             ,
             the
             Iudge
             parteth
             the
             Lands
             among
             the
             Brethren
             ,
             to
             whom
             onely
             they
             belonged
             ,
             and
             shutteth
             out
             the
             Conie-catcher
             for
             a
             wrangler
             ,
             that
             layeth
             claime
             where
             he
             hath
             no
             right
             .
             What
             if
             in
             this
             case
             ,
             the
             Conie-catcher
             should
             complaine
             of
             the
             Iudge
             ,
             for
             partiall
             dealing
             ,
             and
             reason
             against
             him
             ,
             as
             Persons
             doth
             against
             Aristotle
             ,
             that
             
               if
               this
               Conie-catcher
               haue
               a
               right
               ,
               and
               a
               share
               in
               those
               Lands
               ,
            
             as
             himselfe
             saith
             he
             hath
             ,
             then
             the
             Iudge
             
               erred
               grossely
            
             ,
             that
             had
             excluded
             
             him
             ?
             Would
             not
             euery
             Boy
             kicke
             such
             a
             wrangling
             foole
             or
             knaue
             shall
             I
             call
             him
             ?
             out
             of
             the
             Court
             ?
             And
             such
             a
             ridiculous
             wrangler
             ,
             is
             Father
             Persons
             ,
             who
             accuseth
             Aristotle
             of
             a
             
               grosse
               errour
            
             ,
             for
             not
             rancking
             among
             his
             kinds
             of
             Equiuocation
             ,
             this
             of
             the
             Iesuites
             ,
             neuer
             heard
             of
             in
             the
             world
             before
             ;
             and
             which
             the
             wrangler
             himselfe
             doth
             else-where
             acknowledge
             not
             to
             be
             true
             Equiuocation
             .
          
           
             Arg.
             2.
             
             This
             doctrine
             of
             Equiuocation
             doth
             maintaine
             a
             practice
             of
             lying
             ,
             because
             hee
             whom
             they
             call
             an
             Equiuocator
             ,
             is
             in
             truth
             a
             Lyer
             ,
             and
             that
             which
             they
             call
             an
             Equiuocall
             Proposition
             ,
             is
             a
             lying
             assertion
             .
             I
             proue
             it
             thus
             .
             He
             that
             speaketh
             to
             another
             that
             which
             himselfe
             knoweth
             to
             be
             false
             ,
             is
             a
             Lyer
             ,
             and
             a
             lye
             it
             is
             ,
             whensoeuer
             there
             is
             a
             
               falsa
               significatio
               cum
               voluntate
               fallendi
               ,
               a
               false
               signification
               with
               a
               mind
               to
               deceiue
            
             the
             Hearer
             .
             Or
             ,
             to
             speake
             in
             a
             Iesuites
             words
             ,
             b
             A
             Lye
             is
             
               verbum
               falsum
               ,
               cum
               intentione
               fallendi
               ,
               a
               false
               speech
               ,
               with
               an
               intention
               to
               deceiue
               .
            
             Which
             description
             of
             a
             Lye
             ,
             so
             far
             as
             concerneth
             this
             purpose
             ,
             he
             explaineth
             thus
             .
             A
             false
             speech
             is
             heere
             ment
             ,
             when
             a
             c
             man
             
               speaketh
               otherwise
               ,
               then
               himselfe
               thinketh
               :
            
             and
             it
             is
             said
             to
             be
             with
             intention
             to
             deceiue
             ,
             because
             d
             
               Hee
               that
               speaketh
               otherwise
               then
               himselfe
               thinketh
               ,
               doth
               deceiue
               another
               ,
               and
               intendeth
               to
               deceiue
               him
               .
               For
               he
               would
               not
               so
               speake
               ,
               but
               that
               thereby
               he
               may
               engender
               a
               contrarie
               opinion
               in
               another
               mans
               mind
               :
               and
               this
               is
               to
               deceiue
               .
            
             Thus
             the
             Iesuite
             describeth
             a
             Lye
             ,
             and
             that
             agreeably
             to
             the
             receiued
             Doctrine
             of
             the
             Schooles
             .
             But
             this
             which
             is
             said
             to
             containe
             the
             nature
             of
             a
             Lye
             ,
             is
             all
             of
             it
             found
             in
             the
             new-deuised
             Equiuocall
             Proposition
             .
             For
             first
             ,
             that
             which
             the
             Equiuocator
             vttereth
             ,
             is
             false
             ,
             and
             so
             he
             knoweth
             it
             to
             be
             :
             for
             e
             
               it
               may
               seeme
            
             (
             saith
             
               Persons
               )
               to
               haue
               salsitie
               in
               it
               ;
               and
               sometimes
               also
               hath
               indeed
               ,
               in
               respe●t
               of
               the
               words
               onely
               ,
               or
               vnderstanding
               of
               the
               Hearer
               .
            
             And
             the
             case
             is
             cleere
             ,
             that
             the
             words
             vttered
             by
             the
             Equinocator
             ,
             containe
             an
             
             vntruth
             and
             a
             falshood
             :
             for
             else
             they
             could
             not
             serue
             him
             for
             euasion
             .
             But
             the
             words
             vttered
             are
             all
             that
             the
             Equiuocator
             speaketh
             :
             and
             therefore
             that
             which
             hee
             speaketh
             ,
             is
             
               verbum
               falsum
               ,
               a
               false
               word
               or
               speech
               .
            
             And
             secondly
             ,
             that
             he
             vttereth
             this
             falshood
             
               with
               minde
               and
               purpose
               to
               deceiue
            
             the
             Hearer
             ,
             in
             the
             sence
             that
             Tolet
             here
             explaineth
             it
             ,
             I
             haue
             a
             shewed
             and
             proued
             out
             of
             their
             owne
             writings
             :
             nor
             can
             it
             stand
             with
             common
             sence
             ,
             to
             conceiue
             it
             otherwise
             .
             And
             hence
             it
             followeth
             that
             the
             Equiuocator
             is
             a
             plaine
             lyer
             .
          
           
             Ans.
             Their
             answere
             is
             ,
             that
             though
             the
             words
             considered
             by
             themselues
             ,
             and
             as
             they
             are
             vnderstood
             by
             the
             Hearer
             ,
             be
             false
             :
             yet
             as
             they
             are
             meant
             by
             the
             Equiuocator
             ,
             and
             as
             they
             are
             ioyned
             with
             the
             reseruation
             kept
             in
             his
             minde
             ,
             they
             are
             true
             .
             The
             summe
             is
             ,
             they
             are
             false
             of
             themselues
             ,
             but
             they
             are
             made
             true
             by
             the
             imagined
             reseruation
             .
          
           
             Re.
             This
             is
             a
             weak
             answer
             ,
             &
             an
             impertinent
             shift
             ;
             because
             their
             
               mentall
               reseruation
            
             hath
             nothing
             to
             doe
             either
             with
             Truth
             or
             Lying
             ;
             as
             may
             appeare
             by
             this
             reason
             .
             Truth
             as
             it
             is
             heere
             meant
             ,
             and
             Lying
             which
             is
             the
             contrary
             to
             it
             ,
             are
             morall
             acts
             contained
             in
             the
             second
             Table
             of
             the
             Decalogue
             or
             Tenne
             Commandements
             :
             and
             therefore
             doe
             include
             a
             respect
             to
             our
             Neighbours
             ,
             nor
             can
             they
             be
             vnderstood
             without
             reference
             and
             relation
             vnto
             other
             men
             :
             so
             that
             lying
             consisteth
             in
             a
             signification
             of
             falshood
             vnto
             others
             ,
             and
             truth
             in
             signifying
             or
             vttering
             of
             that
             which
             is
             true
             ;
             and
             without
             such
             signification
             ,
             either
             performed
             by
             outward
             signes
             ,
             or
             meant
             and
             intended
             to
             be
             performed
             ,
             if
             occasion
             should
             be
             offered
             ,
             Lying
             and
             Truth
             morally
             taken
             ,
             can
             haue
             no
             place
             .
             Vpon
             this
             ground
             ,
             which
             hath
             cleare
             euidence
             in
             it
             ,
             Bannes
             a
             learned
             Schoole-man
             doth
             refute
             their
             opinion
             ,
             who
             thinke
             that
             there
             may
             be
             a
             lye
             ,
             where
             there
             is
             no
             
               purpose
               to
               deceiue
            
             .
             b
             
               I
               thinke
            
             (
             saith
             he
             
               that
               a
               minde
               to
               deceiue
               ,
               is
               so
               
               necessary
               in
               a
               lye
               ,
               as
               that
               without
               it
               ,
               a
               lye
               cannot
               exist
               .
            
             This
             hee
             declareth
             thus
             :
             
               If
               Peter
               ,
               no
               man
               being
               within
               hearing
               ,
               should
               vtter
               a
               speech
               ,
               which
               hee
               knoweth
               to
               be
               false
               ,
               yet
               hee
               should
               not
               lye
               ,
               though
               hee
               should
               speake
               an
               vntruth
               in
               the
               words
               .
               In
               like
               sort
               ,
               if
               Peter
               should
               say
               to
               Iohn
               ,
               Thou
               art
               not
               Iohn
               ,
               doubtlesse
               hee
               should
               not
               lye
               ,
               though
               hee
               spake
               an
               vntruth
               ,
               because
               hee
               cannot
               speake
               that
               with
               purpose
               to
               deceiue
               Iohn
               himselfe
               .
            
             And
             hereof
             hee
             giueth
             this
             reason
             ,
             
               Because
               a
               lye
               is
               a
               kinde
               of
               fiction
               or
               faining
               ,
               which
               is
               in
               the
               will
               ,
               with
               reference
               to
               another
               ,
               by
               which
               a
               man
               intendeth
               that
               another
               man
               may
               beleeue
               otherwise
               than
               himselfe
               ,
               who
               telleth
               the
               lye
               ,
               doth
               thinke
               .
               And
               that
               a
               lye
               doth
               include
               such
               respect
               and
               refirence
               to
               another
               ,
               is
               plaine
            
             (
             saith
             hee
             )
             
               because
               that
               veracirie
            
             ,
             or
             the
             vertue
             of
             speaking
             truth
             ,
             
               which
               is
               opposite
               to
               lying
               ,
               doth
               consist
               also
               in
               relation
               to
               another
               ,
               because
               it
               is
               a
               part
               of
               iustice
               .
            
             Thus
             reasoneth
             this
             learned
             Frier
             .
             In
             this
             discourse
             of
             his
             wee
             may
             note
             two
             things
             .
             First
             ,
             His
             Conclusion
             ,
             which
             is
             ,
             that
             both
             lying
             and
             truth
             morally
             taken
             ,
             which
             hee
             calleth
             veracitie
             ,
             doe
             consist
             in
             a
             relation
             and
             reference
             to
             others
             ;
             so
             that
             no
             words
             vttered
             ,
             without
             respect
             of
             signifying
             somewhat
             to
             some
             other
             by
             them
             ,
             can
             be
             either
             the
             sinne
             of
             lying
             ,
             or
             the
             vertue
             of
             true-speaking
             .
             Secondly
             ,
             wee
             may
             note
             his
             reason
             for
             proofe
             of
             this
             Conclusion
             ;
             which
             is
             ,
             that
             veracitie
             ,
             or
             the
             vertue
             of
             speaking
             truth
             ,
             is
             a
             
               part
               of
               iustice
            
             :
             and
             iustice
             hath
             a
             respect
             to
             some
             other
             ,
             to
             whom
             it
             giueth
             that
             which
             is
             his
             due
             .
             This
             reason
             I
             take
             to
             be
             vnanswerable
             ;
             and
             then
             his
             Conclusion
             must
             needs
             be
             vndeniable
             .
             It
             is
             proued
             then
             that
             truth
             morally
             meant
             ,
             for
             a
             vertue
             or
             act
             of
             speaking
             truth
             ,
             which
             is
             a
             part
             of
             iustice
             ,
             and
             a
             dutie
             which
             wee
             owe
             to
             our
             neighbours
             ;
             doth
             include
             a
             reference
             and
             respect
             to
             others
             ,
             which
             respect
             consisteth
             in
             signifying
             or
             declaring
             our
             meaning
             to
             them
             ,
             truely
             and
             sincerely
             .
             But
             now
             in
             the
             
               mentall
               reseruation
            
             ,
             shut
             vp
             in
             the
             
             Equiuocators
             breast
             ,
             there
             is
             no
             such
             reference
             or
             relation
             ,
             nor
             doth
             it
             admit
             of
             any
             intendment
             ,
             to
             signifie
             or
             declare
             his
             meaning
             to
             others
             .
             Nay
             ,
             it
             is
             therefore
             suppressed
             ,
             and
             broken
             off
             from
             the
             speech
             which
             is
             vttered
             in
             words
             ,
             that
             nothing
             thereby
             may
             be
             signified
             to
             the
             Hearer
             .
             It
             followeth
             then
             ,
             that
             this
             reseruation
             hath
             no
             point
             nor
             piece
             of
             morall
             truth
             in
             it
             .
             And
             therefore
             ,
             if
             that
             part
             of
             the
             Equiuocators
             proposition
             ,
             which
             hee
             vttereth
             in
             words
             ,
             were
             a
             false
             and
             lying
             speech
             before
             ;
             it
             must
             needes
             remaine
             a
             lye
             still
             ,
             for
             any
             helpe
             that
             this
             Reseruation
             can
             yeeld
             it
             .
          
           
             Arg.
             3.
             
             The
             Doctrine
             of
             Equmocation
             doth
             disturbe
             humane
             societie
             ,
             and
             destroyeth
             that
             mutuall
             commerce
             that
             one
             man
             should
             haue
             with
             another
             .
             I
             proue
             it
             thus
             .
             This
             societie
             and
             commerce
             must
             needs
             be
             disturbed
             ,
             when
             men
             in
             wisedome
             may
             not
             beleeue
             one
             another
             ,
             vpon
             their
             words
             or
             oathes
             :
             but
             if
             this
             Doctrine
             of
             Equiuocation
             be
             receiued
             ,
             men
             may
             not
             beleeue
             one
             another
             ,
             either
             vpon
             their
             words
             or
             oaths
             .
             This
             is
             prooued
             thus
             .
             The
             Equiuocator
             professeth
             to
             equiuocate
             ,
             whensoeuer
             hee
             may
             lawfully
             hold
             his
             peace
             ;
             and
             if
             it
             be
             for
             any
             aduantage
             of
             weight
             ,
             vpon
             his
             Oath
             too
             .
             Which
             how
             farre
             it
             may
             extend
             ,
             I
             haue
             declared
             in
             part
             already
             ,
             and
             euery
             man
             may
             easily
             conceiue
             by
             himselfe
             :
             but
             sure
             in
             what
             businesse
             soeuer
             I
             haue
             to
             deale
             with
             such
             a
             man
             ,
             I
             cannot
             tell
             ,
             but
             that
             he
             may
             thinke
             it
             lawfull
             to
             conceale
             the
             truth
             ,
             and
             consequently
             to
             equiuocate
             with
             mee
             .
             And
             in
             case
             his
             conscience
             will
             permit
             him
             to
             equiuocate
             with
             mee
             ,
             (
             as
             in
             what
             case
             it
             will
             not
             permit
             him
             ,
             I
             know
             not
             )
             then
             am
             I
             as
             sure
             to
             be
             deceiued
             ,
             and
             ouerreached
             by
             him
             ,
             if
             I
             doe
             beleeue
             him
             ,
             as
             if
             I
             beleeued
             a
             plaine
             and
             downe-right
             lyer
             .
             For
             ,
             my
             credence
             or
             beleefe
             can
             reach
             no
             futher
             then
             to
             the
             words
             vttered
             ;
             nor
             can
             I
             learne
             any
             thing
             from
             the
             Equiuocator
             ,
             but
             that
             which
             I
             can
             gather
             from
             his
             words
             :
             
             but
             all
             that
             is
             false
             and
             lying
             ;
             as
             hath
             beene
             shewed
             by
             their
             owne
             Confession
             .
             And
             therefore
             if
             I
             beleeue
             a
             man
             ,
             when
             hee
             doth
             equiuocate
             ,
             I
             am
             sure
             to
             be
             deceiued
             .
             I
             declare
             this
             yet
             further
             by
             a
             familiar
             example
             .
             Say
             ,
             two
             Priests
             haue
             layed
             a
             plot
             of
             Inuasion
             for
             the
             Kingdome
             ,
             and
             being
             questioned
             vpon
             their
             oaths
             concerning
             the
             plot
             ,
             they
             both
             deny
             it
             .
             And
             the
             one
             ,
             hee
             saith
             ,
             
               I
               neuer
               meant
               or
               intended
               any
               such
               thing
               ,
            
             vnderstanding
             within
             himself
             ,
             
               so
               as
               I
               meane
               to
               tell
               you
               of
               it
               :
            
             and
             the
             other
             ,
             hee
             answereth
             in
             the
             very
             same
             words
             ,
             but
             hath
             forgotten
             to
             frame
             a
             reseruation
             in
             his
             minde
             :
             the
             one
             of
             these
             by
             their
             Doctrine
             is
             a
             lyer
             ,
             and
             the
             other
             an
             Equiuocator
             ▪
             But
             in
             respect
             of
             being
             deceiued
             by
             them
             ,
             what
             difference
             is
             there
             betweene
             them
             ?
             Shall
             I
             not
             as
             soone
             be
             deceiued
             by
             the
             Equiuocator
             ,
             as
             by
             the
             Lyer
             ?
             Yes
             certainely
             ,
             it
             is
             no
             more
             safe
             to
             beleeue
             an
             Equiuocating
             Iesuite
             ,
             then
             a
             lying
             Deuill
             .
             And
             if
             this
             be
             so
             ;
             then
             where
             men
             teach
             and
             professe
             the
             Arte
             of
             equiuocation
             ,
             there
             in
             wisdome
             men
             may
             not
             beleeue
             one
             another
             :
             and
             consequently
             ,
             they
             cannot
             haue
             that
             commerce
             and
             societie
             that
             men
             should
             haue
             among
             themselues
             .
             I
             conclude
             this
             argument
             against
             Equiuocators
             ,
             in
             the
             very
             same
             manner
             ,
             as
             Saint
             Augustine
             did
             against
             Lyers
             ,
             onely
             putting
             the
             name
             of
             Equiuocator
             ,
             where
             he
             did
             the
             name
             of
             Lyer
             .
             a
             Either
             (
             saith
             hee
             )
             
               wee
               must
               not
               beleeue
               honest
               men
               ;
               or
               wee
               must
               beleeue
               them
               ,
               who
               wee
               thinke
               ought
               sometimes
               to
               tell
               a
               lye
               ;
               or
               else
               ,
               wee
               must
               beleeue
               that
               honest
               men
               will
               not
               at
               any
               time
               tell
               a
               lye
               .
               The
               first
               of
               these
               three
               is
               pernicious
               ,
            
             (
             and
             ouerthroweth
             societie
             .
             )
             
               The
               second
               is
               folish
            
             ,
             (
             and
             exposeth
             a
             man
             to
             the
             mercy
             of
             euery
             cheating
             companion
             .
             )
             
               It
               remayneth
               therefore
               to
               say
               ,
               that
               an
               honest
               man
               will
               neuer
               tell
               a
               lye
               .
            
             Thus
             that
             learned
             Father
             :
             by
             whose
             example
             I
             may
             reason
             against
             Equiuocators
             in
             the
             very
             same
             manner
             .
             Either
             wee
             must
             not
             beleeue
             honest
             
             men
             on
             their
             words
             or
             oathes
             :
             or
             wee
             must
             beleeue
             them
             ,
             who
             wee
             thinke
             may
             equiuocate
             with
             vs
             both
             in
             words
             and
             in
             oathes
             :
             or
             else
             ,
             wee
             must
             beleeue
             that
             an
             honest
             man
             will
             not
             equiuocate
             .
             The
             first
             is
             pernicious
             ,
             the
             second
             is
             foolish
             :
             and
             therefore
             wee
             must
             resolue
             vpon
             the
             third
             ,
             which
             is
             ,
             that
             an
             honest
             man
             will
             not
             equiuocate
             .
          
           
             Arg.
             4.
             
             This
             Doctrine
             of
             Equiuocation
             defeateth
             all
             Lawes
             made
             against
             lying
             ▪
             and
             doth
             by
             consequence
             impeach
             God
             of
             folly
             for
             making
             any
             such
             Lawes
             .
             I
             proue
             it
             thus
             .
             It
             is
             a
             folly
             to
             make
             such
             Lawes
             ,
             as
             are
             vnauaileable
             ,
             and
             cannot
             reach
             to
             the
             ends
             ,
             for
             which
             they
             were
             made
             .
             But
             if
             Equiuocation
             be
             admitted
             ,
             Lawes
             against
             lying
             cannot
             serue
             for
             the
             purpose
             ,
             to
             which
             they
             are
             intended
             .
             This
             appeareth
             by
             two
             things
             .
             First
             ,
             Gods
             Lawes
             and
             precepts
             against
             lying
             were
             made
             for
             this
             purpose
             ,
             to
             restraine
             mens
             tongues
             from
             speaking
             of
             falshoods
             and
             vntruthes
             .
             But
             by
             the
             Arte
             of
             Equiuocation
             a
             man
             may
             speake
             any
             and
             all
             falshoods
             that
             hee
             will
             ,
             and
             yet
             these
             precepts
             against
             lying
             shall
             neuer
             take
             hold
             of
             him
             :
             because
             by
             a
             mentall
             reseruation
             warranted
             by
             this
             Doctrine
             ,
             hee
             may
             make
             any
             falshood
             to
             become
             true
             .
             And
             therefore
             the
             Equiuocator
             ,
             notwithstanding
             all
             Lawes
             of
             God
             and
             men
             against
             lying
             ,
             yet
             is
             at
             his
             libertie
             to
             vtter
             what
             vntruths
             hee
             will
             ,
             without
             the
             least
             transgression
             of
             any
             of
             those
             Lawes
             .
             Secondly
             ,
             Lawes
             against
             lying
             doe
             intend
             preuention
             of
             hurt
             and
             deceit
             to
             be
             vsed
             against
             our
             neighbour
             .
             But
             admit
             once
             of
             this
             new
             doctrine
             of
             Equiuocation
             ,
             and
             no
             deceit
             toward
             our
             neighbour
             can
             be
             preuented
             by
             any
             Lawes
             against
             lying
             .
             For
             if
             this
             Doctrine
             be
             warrantable
             ,
             then
             all
             Lawes
             against
             lying
             must
             be
             meant
             onely
             against
             such
             as
             doe
             not
             keepe
             a
             reseruation
             in
             their
             mindes
             ,
             to
             make
             true
             the
             falshoods
             that
             they
             vtter
             in
             their
             
             words
             .
             And
             so
             ,
             for
             example
             ,
             when
             Moses
             saith
             ,
             a
             
               Yee
               shall
               not
               lye
               one
               to
               another
               :
            
             and
             when
             Saint
             Paul
             saith
             ,
             b
             
               Put
               away
               lying
               ,
               and
               speake
               truth
               euery
               man
               with
               his
               neighbour
            
             ;
             the
             meaning
             of
             these
             Precepts
             must
             be
             to
             this
             purpose
             ▪
             
               Speake
               no
               vntruth
               ,
               nor
               vtter
               no
               falshoods
               to
               your
               neighbours
               ,
               vnlesse
               yee
               haue
               some
               secret
               reseruation
               kept
               in
               your
               minde
               ,
               which
               if
               it
               be
               added
               ,
               will
               make
               them
               to
               become
               true
               .
            
             For
             ,
             by
             the
             Equiuocators
             Doctrine
             ,
             if
             such
             reseruations
             be
             kept
             in
             the
             minde
             ,
             then
             all
             their
             words
             become
             true
             :
             and
             therefore
             they
             are
             no
             way
             included
             within
             these
             Precepts
             against
             lying
             .
             But
             if
             this
             interpretation
             of
             such
             Lawes
             may
             be
             admitted
             ,
             and
             such
             libertie
             of
             speech
             may
             be
             granted
             ,
             without
             any
             breach
             of
             these
             Lawes
             :
             then
             these
             Lawes
             doe
             no
             way
             preuent
             the
             least
             danger
             of
             deceit
             and
             dammage
             that
             may
             come
             to
             our
             Neighbour
             by
             vntrue
             and
             false
             speeches
             ;
             because
             I
             can
             deceiue
             him
             as
             much
             by
             this
             equiuocall
             reseruation
             ,
             as
             by
             a
             formall
             lye
             :
             as
             hath
             been
             proued
             already
             .
             And
             from
             these
             considerations
             it
             followeth
             ,
             that
             Precepts
             against
             lying
             are
             vaine
             ,
             if
             the
             practice
             of
             Equiuocation
             be
             lawfull
             .
          
           
             Arg.
             5.
             
             If
             the
             Doctrine
             of
             Equiuocation
             be
             true
             ,
             then
             neither
             men
             nor
             Deuils
             can
             be
             conuinced
             of
             lying
             .
             First
             ,
             men
             cannot
             .
             For
             though
             they
             speake
             neuer
             so
             vast
             and
             apparent
             falshoods
             ,
             yet
             who
             can
             say
             but
             that
             they
             haue
             some
             reseruation
             in
             their
             minde
             ,
             that
             may
             free
             their
             words
             from
             being
             lyes
             ?
             And
             yet
             all
             sorts
             of
             men
             ,
             when
             they
             heare
             euident
             vntruthes
             vttered
             ,
             doe
             without
             controll
             of
             any
             ,
             charge
             the
             speakers
             with
             falshoods
             and
             lying
             .
             Which
             sheweth
             that
             all
             men
             iudge
             of
             lying
             and
             truth
             ,
             by
             the
             words
             vttered
             ,
             and
             not
             by
             fancies
             reserued
             in
             the
             minde
             .
             As
             for
             example
             ,
             the
             Secular
             Priests
             doe
             charge
             Father
             Persons
             with
             a
             continuall
             practice
             of
             lying
             ,
             so
             that
             c
             they
             giue
             him
             
               the
               Whetstone
               ,
               and
               leaue
               
               it
               with
               him
               too
               ,
            
             as
             if
             they
             thought
             there
             were
             no
             such
             a
             bold
             and
             impudent
             lyer
             in
             the
             World
             ,
             that
             could
             winne
             it
             from
             him
             .
             But
             how
             did
             the
             Priests
             know
             ,
             but
             that
             Persons
             spake
             with
             some
             equiuocall
             reseruations
             ?
             And
             if
             so
             ,
             then
             they
             broke
             the
             rule
             of
             charitie
             ,
             in
             censuring
             him
             for
             a
             lyer
             ,
             when
             hee
             was
             but
             an
             Equiuocator
             .
             And
             againe
             ,
             Father
             Persons
             chargeth
             the
             Seculars
             with
             a
             
               infinite
               number
               of
               vntruthes
               ,
               lyes
               ,
               slanders
               ,
               and
               open
               falshoods
               vttered
               without
               scruple
               of
               conscience
            
             ;
             so
             that
             
               the
               vse
               of
               Equiuocations
               was
               little
               needfull
               for
               them
            
             ;
             because
             they
             could
             take
             libertie
             enough
             without
             it
             .
             But
             how
             doth
             Father
             Persons
             know
             ,
             that
             his
             Secular
             Brethren
             did
             not
             vse
             Equiuocation
             in
             all
             these
             vntrue
             speeches
             :
             and
             so
             made
             them
             true
             by
             some
             reseruation
             ?
             Thus
             all
             men
             ,
             when
             they
             finde
             apparent
             vntruthes
             vttered
             ,
             sticke
             not
             to
             charge
             the
             speakers
             with
             lying
             .
             But
             if
             the
             Doctrine
             of
             Equiuocation
             be
             true
             ,
             no
             man
             can
             be
             conuinced
             of
             the
             least
             lye
             ,
             vnlesse
             himselfe
             will
             confesse
             it
             .
          
           
             Secondly
             ,
             The
             Deuill
             himselfe
             ,
             if
             this
             Doctrine
             be
             true
             ,
             cannot
             be
             conuinced
             to
             be
             a
             lyer
             .
             For
             who
             can
             say
             ,
             but
             when
             he
             telleth
             vs
             most
             palpable
             vntruthes
             ,
             yet
             hee
             may
             reserue
             within
             himselfe
             some
             clause
             to
             helpe
             all
             ?
             Nay
             ,
             if
             this
             Doctrine
             be
             true
             ,
             it
             cannot
             be
             supposed
             with
             any
             reason
             ,
             that
             the
             Deuill
             euer
             would
             or
             euer
             did
             tell
             any
             lye
             at
             all
             .
             For
             ,
             whatsoeuer
             he
             hath
             spoken
             at
             any
             time
             ,
             be
             it
             otherwise
             neuer
             so
             false
             and
             lying
             ;
             yet
             it
             might
             be
             made
             true
             by
             a
             reseruation
             :
             and
             hee
             neither
             wanted
             wit
             to
             deuise
             such
             reseruations
             ,
             nor
             will
             ,
             by
             such
             or
             any
             other
             meanes
             to
             free
             himselfe
             from
             the
             imputation
             of
             lying
             .
             First
             ,
             hee
             wanteth
             not
             wit.
             I
             shall
             not
             neede
             to
             proue
             this
             ;
             because
             ,
             as
             I
             suppose
             ,
             it
             will
             be
             confessed
             ,
             that
             hee
             is
             as
             quicke
             and
             nimble
             at
             such
             deuices
             ,
             as
             the
             finest
             witted
             Iesuite
             in
             the
             packe
             .
             But
             ,
             if
             any
             man
             
             shall
             question
             it
             ,
             I
             will
             engage
             my selfe
             to
             proue
             it
             .
             Secondly
             ,
             hee
             wanteth
             not
             will
             ,
             by
             this
             or
             any
             other
             tricke
             to
             saue
             his
             credit
             ,
             and
             to
             auoid
             the
             imputation
             of
             lying
             .
             For
             ,
             hee
             knoweth
             that
             the
             greatest
             hinderance
             to
             his
             proceedings
             ,
             is
             ,
             because
             the
             World
             esteemeth
             him
             for
             a
             lyer
             ,
             and
             the
             Father
             of
             lyes
             :
             and
             if
             he
             could
             once
             but
             gaine
             to
             be
             accounted
             a
             true
             and
             honest
             dealer
             ,
             (
             as
             by
             vsing
             Equiuocation
             ,
             he
             might
             as
             well
             proue
             himselfe
             to
             be
             no
             lyer
             ,
             as
             any
             Iesuite
             can
             :
             )
             then
             hee
             might
             finde
             more
             credit
             in
             the
             World.
             For
             which
             cause
             ,
             a
             the
             Apostle
             saith
             that
             hee
             
               transformeth
               himselfe
               into
               an
               Angell
               of
               light
               .
            
             And
             an
             ancient
             Writer
             telleth
             of
             a
             Monke
             ,
             who
             was
             a
             strict
             and
             religious
             liuer
             ,
             that
             the
             Deuill
             ,
             b
             
               purposing
               by
               a
               custome
               of
               Visions
               to
               winne
               him
               to
               the
               beliefe
               of
               a
               futur●
               illusion
            
             which
             hee
             intended
             for
             him
             ,
             
               did
               for
               a
               lo●g
               time
               ,
               as
               a
               messenger
               of
               truth
               ,
               shew
               him
               all
               true
               Visions
               .
            
             And
             when
             by
             this
             meanes
             ▪
             hee
             had
             gained
             credit
             to
             be
             beleeued
             ▪
             then
             by
             another
             Vision
             ,
             hee
             perswaded
             him
             to
             renounce
             Christ
             ,
             and
             to
             become
             a
             Iew.
             And
             it
             is
             an
             vsuall
             obseruation
             among
             Christians
             ,
             that
             the
             Deuill
             will
             tell
             some
             truthes
             ,
             that
             hee
             may
             gaine
             afterward
             the
             more
             credit
             to
             his
             lyes
             .
             And
             therefore
             it
             can
             be
             no
             doubt
             ,
             but
             that
             the
             Deuill
             desireth
             not
             to
             be
             reputed
             a
             lyer
             ;
             and
             would
             gladly
             put
             off
             from
             him
             all
             such
             imputation
             ,
             if
             by
             any
             trickes
             hee
             could
             deuise
             how
             to
             effect
             it
             .
             Now
             lay
             these
             two
             positions
             together
             :
             first
             ,
             That
             the
             Deuill
             wanteth
             no
             wit
             to
             deuise
             reseruations
             ;
             and
             secondly
             ,
             That
             hee
             wanteth
             no
             will
             ,
             by
             this
             or
             any
             other
             such
             deuice
             ,
             to
             auoid
             the
             discredit
             of
             a
             lyer
             :
             and
             then
             it
             will
             follow
             ,
             that
             in
             reason
             wee
             cannot
             imagine
             ,
             that
             the
             Deuill
             euer
             would
             or
             did
             tell
             a
             lye
             ,
             if
             by
             an
             equiuocall
             reseruation
             hee
             could
             cleare
             himselfe
             .
             And
             hence
             againe
             it
             may
             be
             deduced
             ,
             that
             as
             our
             Equiuocators
             doe
             challenge
             vs
             for
             
             slandering
             them
             ;
             because
             wee
             call
             them
             lyers
             ,
             when
             they
             sweare
             falshoods
             by
             imagined
             reseruations
             :
             so
             the
             Deuill
             himselfe
             might
             challenge
             GOD
             (
             be
             it
             spoken
             with
             reuerence
             to
             his
             Maiestie
             )
             for
             iniustice
             and
             slander
             ,
             because
             hee
             hath
             branded
             him
             with
             the
             note
             of
             a
             lyer
             ,
             and
             calleth
             him
             the
             Father
             of
             lyes
             .
             But
             these
             consequents
             are
             most
             absurd
             :
             and
             therefore
             the
             Doctrine
             of
             Equiuocation
             ,
             from
             whence
             they
             follow
             ,
             is
             most
             false
             .
          
           
             Thus
             ,
             by
             Gods
             grace
             ,
             I
             haue
             declared
             ,
             and
             I
             trust
             ,
             in
             some
             measure
             also
             cleared
             the
             poynts
             propounded
             in
             the
             beginning
             .
             Now
             ,
             for
             conclusion
             ,
             I
             will
             onely
             commend
             one
             Caueat
             to
             the
             well-meaning
             Christian
             ;
             and
             that
             is
             ,
             to
             beware
             of
             trusting
             them
             ,
             whose
             profession
             is
             to
             equiuocate
             .
             For
             such
             men
             are
             both
             more
             impious
             and
             more
             dangerous
             than
             any
             other
             sort
             of
             lyers
             ,
             that
             I
             know
             beside
             .
          
           
             First
             ,
             They
             are
             more
             impious
             ,
             because
             among
             men
             of
             other
             Religions
             ,
             though
             there
             may
             be
             vicious
             persons
             ,
             that
             make
             too
             common
             a
             practice
             of
             lying
             deceits
             ;
             yet
             that
             is
             the
             fault
             of
             the
             men
             ,
             and
             not
             of
             their
             Doctrine
             .
             But
             in
             the
             Church
             of
             Rome
             ,
             their
             great
             Doctors
             doe
             not
             onely
             practise
             this
             deceit
             ,
             but
             praise
             it
             too
             :
             and
             commend
             it
             to
             their
             Disciples
             ,
             as
             a
             
               good
               Arte
            
             ;
             very
             fit
             
               fo●
               scrupulous
               consciences
            
             .
             Which
             doctrine
             cannot
             be
             conceiued
             to
             be
             without
             great
             dishonour
             to
             God
             ,
             and
             much
             disgrace
             to
             Religion
             .
          
           
             Secondly
             ,
             They
             are
             more
             dangerous
             then
             any
             other
             sort
             of
             Lyers
             ,
             because
             they
             come
             masked
             vnder
             a
             vizard
             of
             truth
             ,
             &
             armed
             with
             resolution
             to
             protest
             ,
             and
             sweare
             ,
             and
             pawn
             their
             soules
             and
             saluations
             ,
             vpon
             the
             truth
             of
             that
             which
             they
             say
             ,
             notwithstanding
             that
             for
             so
             much
             as
             they
             vtter
             ,
             and
             for
             all
             that
             you
             can
             heare
             or
             gather
             by
             them
             ,
             all
             is
             most
             false
             ,
             which
             they
             speake
             .
             From
             the
             consideration
             whereof
             ,
             I
             inferred
             before
             ,
             that
             
             it
             was
             not
             safe
             to
             beleeue
             a
             Iesuite
             ,
             or
             any
             of
             his
             fellowes
             or
             schollers
             ;
             for
             that
             a
             man
             may
             as
             soone
             be
             deceiued
             by
             an
             Equiuocating
             Iesuite
             ,
             as
             by
             a
             lying
             Deuill
             .
             Now
             I
             adde
             ,
             therefore
             wise
             Christians
             must
             beware
             of
             them
             ;
             and
             if
             wee
             will
             not
             be
             decei●ed
             ,
             wee
             must
             not
             beleeue
             either
             their
             words
             or
             oathes
             ,
             in
             what
             businesse
             soeuer
             wee
             haue
             to
             doe
             with
             them
             .
             This
             Caueat
             ,
             that
             it
             may
             the
             b●tter
             appeare
             how
             farre
             it
             is
             to
             be
             extended
             ;
             I
             will
             ,
             for
             example
             sake
             ,
             set
             downe
             some
             speciall
             cases
             of
             ordinarie
             vse
             ,
             in
             which
             it
             will
             〈…〉
             to
             beleeue
             them
             .
          
           
             1.
             ●irst
             then
             we
             may
             not
             safely
             beleeue
             them
             ,
             when
             they
             are
             disputing
             ▪
             and
             arguing
             for
             their
             Religion
             ,
             and
             deliuering
             points
             of
             their
             faith
             .
             For
             they
             tell
             vs
             ,
             that
             Iesus
             our
             Lord
             did
             equiuocate
             ,
             when
             hee
             preached
             of
             Prayer
             and
             Sacraments
             ,
             and
             of
             his
             office
             of
             iudging
             the
             World
             ,
             &c.
             
             And
             I
             trow
             ,
             Iesuites
             will
             be
             ready
             to
             imitate
             the
             example
             of
             Iesus
             ,
             whose
             name
             they
             beare
             .
             But
             we
             need
             not
             doubt
             of
             their
             meaning
             in
             this
             case
             ;
             for
             they
             therefore
             alledge
             the
             example
             of
             Christ
             ;
             that
             they
             may
             defend
             and
             make
             good
             their
             owne
             practice
             .
             And
             therefore
             when
             I
             heare
             a
             Priest
             or
             a
             Iesuite
             telling
             of
             Popes
             Pardons
             ,
             and
             preaching
             of
             S.
             Patricks
             Purgat●rie
             ,
             &c.
             and
             when
             for
             these
             ,
             he
             telleth
             me
             ,
             of
             the
             consent
             of
             the
             ancient
             Church
             ,
             and
             alledgeth
             many
             Fathers
             to
             confirme
             his
             Assertion
             ;
             how
             can
             I
             be
             sure
             ,
             that
             hee
             doth
             not
             equiuocate
             with
             mee
             in
             that
             case
             ?
             or
             what
             reason
             haue
             I
             to
             thinke
             ,
             but
             that
             he
             speaketh
             against
             his
             knowledge
             ,
             and
             conscience
             ?
             or
             how
             can
             I
             ,
             without
             a
             note
             of
             rashnes
             and
             temeritie
             ,
             beleeue
             that
             he●
             doth
             not
             wilfully
             belye
             the
             Fathers
             ,
             and
             other
             Authors
             to
             serue
             his
             owne
             turne
             ?
             and
             when
             he
             hath
             done
             all
             ,
             make
             vp
             all
             with
             a
             secret
             Reseruation
             ,
             that
             I
             neuer
             dreamed
             on
             ?
          
           
             Secondly
             ,
             Wee
             may
             not
             beleeue
             them
             ,
             when
             they
             
             giue
             Answers
             ,
             or
             beare
             witnesse
             in
             a
             Court
             of
             Iustice
             ,
             or
             before
             a
             Magistrate
             ;
             no
             ,
             not
             though
             they
             sweare
             what
             they
             say
             ,
             and
             take
             it
             vpon
             their
             soules
             and
             saluations
             .
             For
             they
             professe
             to
             equiuocate
             in
             such
             cases
             ,
             if
             either
             the
             Iudge
             be
             incompetent
             ,
             or
             if
             he
             proceed
             incompetently
             .
             And
             when
             I
             heare
             one
             of
             them
             speake
             and
             sweare
             before
             any
             of
             our
             Gouernors
             or
             Rulers
             ,
             either
             Ecclesiasticall
             or
             Ciuill
             ,
             what
             can
             I
             tell
             ,
             but
             hee
             may
             thinke
             either
             the
             Iudge
             ,
             or
             his
             proceedings
             to
             bee
             incompetent
             ,
             and
             vniust
             ?
             Nay
             sure
             ,
             in
             most
             cases
             ,
             in
             which
             they
             haue
             to
             doe
             before
             our
             Gouernors
             ,
             they
             are
             knowne
             to
             hold
             ,
             either
             the
             Iudge
             ,
             or
             the
             proceeding
             ,
             or
             both
             ,
             to
             bee
             incompetent
             ▪
             And
             therefore
             I
             cannot
             see
             how
             wee
             may
             safely
             beleeue
             them
             ,
             when
             they
             make
             answere
             ,
             or
             giue
             euidence
             vpon
             their
             oath
             .
          
           
             Thirdly
             ,
             Wee
             may
             not
             beleeue
             them
             ,
             when
             they
             tell
             of
             great
             wonders
             and
             Miracles
             ,
             done
             by
             men
             of
             their
             Order
             and
             profussion
             ;
             and
             by
             Saints
             and
             Images
             of
             their
             owne
             making
             .
             For
             they
             professe
             to
             equiuocate
             ,
             when
             it
             may
             bee
             for
             some
             good
             to
             themselues
             ,
             and
             therefore
             much
             more
             when
             it
             may
             proue
             so
             great
             a
             good
             to
             their
             Order
             ,
             to
             their
             Church
             ,
             and
             to
             their
             Religion
             .
             And
             therefore
             ,
             when
             they
             tell
             mee
             of
             many
             great
             miracles
             don●
             by
             their
             men
             in
             the
             Indies
             ,
             and
             by
             the
             Ladies
             of
             Lauretto
             and
             Hall
             ;
             how
             can
             I
             tell
             ,
             that
             they
             doe
             not
             fitten
             and
             deuise
             all
             that
             vpon
             their
             fingers
             end
             ,
             to
             gaine
             credite
             to
             their
             profession
             ?
          
           
             Fourthly
             ,
             We
             may
             not
             beleeue
             them
             ,
             when
             they
             publish
             and
             disperse
             disgracefull
             tales
             and
             reports
             against
             the
             professors
             and
             Doctors
             of
             our
             Church
             .
             For
             the
             disgracing
             of
             these
             men
             ,
             may
             breede
             great
             aduantage
             to
             their
             Religion
             :
             and
             beside
             ,
             it
             is
             an
             Axiom
             of
             theirs
             ,
             
               He
               must
               bee
               disgraced
               ,
               because
               he
               is
               an
               Enemy
               to
               their
               order
               .
            
             And
             therefore
             ,
             when
             they
             tell
             mee
             of
             Luther
             ,
             
             and
             Caluin
             and
             Beza
             and
             Bucer
             and
             such
             others
             ,
             that
             they
             either
             despaired
             ,
             or
             recanted
             ,
             or
             renounced
             their
             Religion
             ;
             how
             may
             I
             beleeue
             them
             ,
             that
             they
             doe
             not
             Equiuocate
             ?
             Nay
             it
             is
             certaine
             ,
             that
             in
             the
             forging
             of
             these
             reports
             ,
             they
             did
             either
             lye
             ,
             or
             Equiuocate
             ,
             or
             both
             .
             And
             therefore
             when
             they
             now
             tell
             vs
             ,
             that
             many
             of
             our
             Reuerend
             Bishops
             ,
             and
             learned
             Preachers
             and
             Schollers
             ,
             are
             of
             their
             opinion
             ,
             and
             thinke
             them
             to
             be
             in
             the
             right
             ,
             but
             that
             for
             the
             worlds
             sake
             ,
             they
             dissemble
             their
             iudgement
             ;
             how
             can
             I
             giue
             credit
             to
             their
             words
             ,
             or
             to
             their
             writings
             ?
             And
             when
             they
             tell
             vs
             ,
             that
             such
             a
             Doctor
             ,
             vpon
             his
             death-bed
             ;
             and
             such
             a
             Bishop
             toward
             his
             latter
             end
             ,
             turned
             Papist
             ,
             and
             renounced
             in
             their
             eare
             ,
             what
             he
             had
             taught
             in
             the
             Pulpit
             ,
             and
             was
             reconciled
             to
             the
             Church
             of
             Rome
             ,
             by
             one
             that
             came
             and
             went
             inuisibly
             ;
             shall
             wee
             beleeue
             them
             to
             speake
             as
             they
             thinke
             ?
             Nay
             ,
             wee
             should
             rather
             spit
             in
             the
             Lyers
             faces
             ,
             that
             presume
             vs
             to
             bee
             so
             simple
             ,
             as
             to
             beleeue
             an
             Equiuocator
             in
             a
             case
             so
             auaileable
             for
             his
             Order
             ,
             and
             in
             a
             thing
             so
             vnlikely
             and
             absurde
             in
             it selfe
             ;
             that
             the
             narration
             of
             such
             a
             thing
             ,
             might
             call
             in
             question
             the
             truth
             of
             a
             knowne
             honest
             man.
             
          
           
             Fiftly
             ,
             We
             may
             not
             beleeue
             Equiuocators
             in
             matters
             of
             common
             life
             ,
             and
             ciuill
             conuersation
             .
             For
             they
             professe
             to
             equiuocate
             in
             most
             cases
             of
             common
             practice
             ,
             and
             in
             all
             cases
             in
             which
             they
             are
             not
             bound
             to
             reueile
             the
             Truth
             ,
             if
             the
             thing
             may
             be
             for
             their
             aduantage
             .
             And
             therefore
             if
             one
             of
             them
             should
             contract
             to
             marry
             a
             mans
             daughter
             amongst
             vs
             ,
             how
             can
             any
             of
             vs
             tell
             ,
             that
             th●
             Equiuocator
             thinketh
             himselfe
             bound
             to
             lay
             op●n
             his
             heart
             ,
             and
             to
             speake
             the
             truth
             in
             this
             case
             ;
             and
             that
             therefore
             in
             his
             opinion
             he
             may
             not
             equiuo●ate
             and
             deceiue
             vs
             ?
             And
             if
             he
             promise
             to
             pay
             me
             a
             summe
             of
             money
             ,
             how
             can
             I
             tell
             that
             
             he
             keepeth
             not
             a
             reseruation
             behind
             ,
             that
             may
             disanull
             his
             promise
             aforehand
             ;
             as
             that
             he
             will
             pay
             it
             ,
             if
             himselfe
             shall
             thinke
             it
             necessary
             ,
             or
             if
             he
             shall
             haue
             so
             much
             to
             spare
             ,
             or
             if
             hee
             haue
             nothing
             else
             to
             doe
             with
             his
             money
             ?
             &c.
             And
             so
             ,
             if
             he
             vndertake
             to
             be
             my
             Sollicitor
             for
             my
             Law-businesses
             ,
             or
             my
             Physitian
             for
             my
             body
             ,
             or
             my
             Counsellor
             in
             any
             doubtfull
             case
             ,
             &c.
             how
             shall
             I
             be
             assured
             that
             I
             may
             beleeue
             his
             word
             ,
             and
             that
             he
             doth
             not
             for
             some
             secret
             reasō
             kept
             to
             himselfe
             ,
             think
             it
             lawfull
             to
             cheate
             me
             by
             a
             mental
             reseruation
             ?
             Surely
             ,
             for
             mine
             own
             part
             ,
             if
             I
             may
             know
             him
             that
             professeth
             the
             Art
             of
             Equiuocation
             ,
             I
             wil
             trust
             him
             no
             further
             then
             I
             would
             doe
             a
             common
             and
             noted
             Lyer
             ,
             that
             is
             no
             further
             then
             I
             do
             see
             him
             .
             (
             ⸫
             )
          
           
             FINIS
             .
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A07210-e100
           
             a
             Pr●efa●
             praefixâ
             Sex
             Pre●lection
             .
             cap.
             1.
             &
             cap.
             1.
             de
             Mendac
             .
             num
             .
             12
             ,
             13
             ,
             14.
             
          
           
             a
             D.
             Morton
             B.
             of
             Lichfield
             and
             Couentry
             ,
             Confutat
             ,
             of
             Equiuccation
             .
          
           
             b
             Persons
             ,
             who
             by
             occasion
             of
             the
             Bishopps
             booke
             wrote
             a
             large
             Treatise
             in
             defence
             of
             Equiuoca●on
             .
          
           
             a
             Mitigat
             .
             cap.
             9.
             nu
             .
             81.
             p.
             403.
             
          
        
         
           Notes for div A07210-e410
           
             *
             Sheldon
             of
             the
             mira●les
             of
             Antichrist
             ,
             ca.
             4.
             pag.
             52.
             
          
           
             *
             Apologie
             of
             Eccles.
             Subordinat
             .
             cap.
             12.
             in
             the
             very
             end
             .
          
           
             Matt.
             24.
             5
             ,
             23
             ,
             24.
             
          
           
             Ez●k
             .
             33.
             4
             ,
             9.
             
          
           
             Gal.
             5.
             10.
             
          
           
             Gal.
             6.
             18.
             
          
        
         
           Notes for div A07210-e940
           
             Quaestio
             philosophica
             in
             Comitis
             Cantabr
             .
          
           
             Vide
             passi●
             Horatij
             Satyram
             quintam
             ,
             &
             Plauti
             Pseudolum
             ,
             cui●ste
             supp●r
             .
          
           
             a
             Sic
             Blackwellus
             Archipresbyter
             in
             sua
             ad
             Cathol●cos
             Epistola
             .
             dat
             .
             7.
             
             Nouemb.
             1605.
             
          
           
             b
             V●nculo
             cucae
             obedicnlpe
             obstringi
             omnes
             Iesuitas
             &
             no●itios
             Seminariorum
             pullos
             abunde
             noluin
             est
             ;
             Quo
             tenentur
             ,
             quidquid
             Superior
             imperaverit
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             exequi
             ,
          
           
             c
             I●upus
             Iupus
             nouit
             ,
             &c.
             
          
           
             d
             Arij
             haeresiarchae
             sophiticuns
             &
             Acquivoc
             atorium
             coram
             Imperatore
             Constantino
             iusiurandum
             recole
             apud
             S●cratem
             Hist
             Eccles
             .
             lib.
             1.
             c.
             25.
             
          
           
             e
             Plautus
             in
             Pseudolo
             Act.
             ●
             .
             Scen.
             4.
             
             Pseud.
             Onerab●meis
             praeceptis
             Simians
             Quid
             agat
             ,
             ne
             quid
             titube●
             ,
             doctè
             vt
             hanc
             sera●
             sallaciam
             .
          
           
             f
             Apocal.
             9.
             11.
             
          
           
             g
             Quod
             olim
             femplarijs
             ,
             quid
             ●i
             tandem
             Iesititis
             accidat
             !
          
           
             Aristot.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             1.
             cap.
             1.
             
          
           
             h
             Act.
             2.
             
             Sc.
             2.
             
             Pseud.
             Tu
             inventus
             verò
             meam
             qui
             〈◊〉
             fidem
             ?
          
           
             i
             Act.
             2.
             
             Sc.
             3.
             
             Pseud.
             Dy
             immortales
             〈◊〉
             contra
             non
             〈…〉
             
          
           
             k
             Act.
             ●
             .
             Sc.
             8.
             
             Nimis
             〈◊〉
             mortalis
             d●●tus
             ,
             n●mis
             〈◊〉
             ,
             nimis
             m●bes
             
          
           
             Superavit
             do●●m
             Troianum
             at●●●
             〈◊〉
             Pseudolus
             .
          
           
             l
             Act.
             2.
             
             Sc.
             2.
             
             Pseud.
             Hic
             mihi
             incusest
             ,
             procudam
             ego
             hodie
             hine
             multes
             delos
             .
          
           
             to
             mule
             reseruatio●un
             mentali●
             Ies●ui●
             vsitatae
             .
             Non
             no●i
             i.e.
             〈◊〉
             .
          
           
             Non
             vidi
             .
             〈◊〉
             c.
             visione
             b●ati●ic●i
             .
          
           
             Velnon
             vt
             dicom
             tibi
             .
          
           
             m
             Act.
             2.
             
             Sc.
             1.
             
             Pseud.
             Ego
             in
             m●o
             pectore
             ita
             param
             c●pias
             dupli●ts
             triplicis
             dolos
             Posidies
             ,
             vt
             vbiet●nque
             〈◊〉
             hostibus
             congrediar
             malorum
             mcor●
             Fr●tus
             virtute
             dicam
             mea
             indust●a
             &
             maltitia
             Fraudulent●a
             Facil●
             vt
             vin●●l
             ,
             facile
             vt
             ●pelicm
             mcos
             perducllis
             me●
             persidijs
             .
          
           
             n
             Act.
             1.
             
             Sc.
             3.
             
             Quid
             ais
             quanti●
             terra
             tegit
             hominum
             〈…〉
             &c.
             Bal.
             fat●or
             .
             Cal.
             nempe
             conceptis
             verbis
             .
             Bal.
             ●tiā
             consultis
             quoque
             .
             Cal.
             Periurauisti
             
          
           
             o
             Ibidem
             .
             Pseud.
             Non
             potest
             pietate
             obsisti
             ●uic
             ,
             vt
             res
             sunt
             〈◊〉
             ,
             Deos
             quidē
             ,
             quos
             maximè
             aequum
             est
             metuere
             ,
             cos
             minimini
             facit
             .
          
           
             p
             Act.
             5.
             
             Sc.
             4.
             
             Pseud.
             Quid
             〈…〉
             Ch.
             Anguilla
             est
             ,
             el●bitur
             .
          
           
             q
             Act.
             4.
             
             Sc.
             6.
             
             Bal.
             Malum
             &
             s●clestum
             ,
             peri●●rum
             arebant
             esse
             me
             .
             S.
             P●l
             haud
             mentitu●
             st
             .
             Bal.
             〈◊〉
             iratus
             fui
             .
          
           
             1
             Act.
             4.
             
             Sc.
             1.
             
             Pseud.
             O
             heminem
             lepidum
             !
             It
             quoque
             etiam
             dolis
             
          
           
             Atque
             etiā
             menda●●s
             .
             Iupiter
             te
             mihi
             seruet
             .
          
           
             *
             Aequiuocatio
             circularis
             .
          
           
             s
             Act.
             4.
             
             Sc.
             1.
             
             Vt
             ego
             ob
             tuam
             ,
             Simia
             ,
             perfidiam
             te
             amo
             ,
             et
             metuo
             ,
             &
             magnifacio
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             u
             Act.
             4.
             
             Sc.
             3.
             
             Pseud.
             Peiorem
             ego
             hominem
             ,
             magisque
             versutè
             malum
             ,
          
           
             Nunquā
             aedipol
             quenquam
             vidi
             quàm
             hic
             est
             Simia
             ,
          
           
             Nimisque
             ego
             illum
             hominem
             metuo
             ,
             &
             formido
             male
             ,
             Ne
             malus
             item
             ergame
             sit
             ,
             vt
             ergaillum
             fuit
             ;
          
           
             Ne
             in
             resecunda
             mihi
             obuertat
             cornua
             .
          
        
         
           Notes for div A07210-e3950
           
             Quaestio
             philosophico
             ptoposita
             in
             〈…〉
             .
          
           
             Affirm●
             .
          
           
             *
             Guido
             Faux
             .
          
           
             *
             Garnet
             les
             .
          
           
             *
             Parenthesis
             includit
             mentalem
             Iesuitae
             rescruationem
             .
          
        
         
           Notes for div A07210-e4350
           
             a
             Thes.
             2.
             7.
             
          
           
             b
             1.
             
             Tim.
             4.
             1
             ,
             2.
             
          
           
             c
             Luke
             4●1
             .
          
           
             d
             Lequendo
             cum
             Arte
             dissimulationis
             vitatur
             peccata
             ,
             quae
             comuuiter
             ,
             committuntur
             ,
             &c.
             Rodrique●
             sumâ
             ,
             v.
             menda●
             .
             nu
             .
             4.
             
          
           
             e
             Acquiuocatio
             ,
             quam
             ●citam
             〈◊〉
             omnino
             ad
             mendacia
             〈◊〉
             ,
             vitanda
             consert
             .
             
               Heissias
               Re●ut
               .
               Aphoris
               .
               cap.
               4.
               
               Aphor.
               4.
               nu
               .
            
             130.
             
          
           
             f
             Siue
             recreationis
             gratiâ
             ,
             siue
             quocunque
             al●o
             fine
             ,
             iuret
             se
             non
             fecisse
             aliquid
             quod
             reuera
             fecit
             ,
             intell●gendo
             intra
             se
             aliquid
             aliud
             &c.
             reuera
             non
             mentitur
             .
             
               San●ho●
               oper
               .
               moral
            
             .
             to
             1.
             l.
             3.
             c.
             6.
             nu
             .
             15.
             pag.
             25.
             
          
           
             g
             Per
             〈◊〉
             doctrinam
             singularem
             ,
             postumus
             euitare
             innumera
             peccata
             ,
             〈◊〉
             passim
             aliquot
             neg●gentiores
             admittimus
             negando
             vel
             assumando
             passim
             sine
             aliqua
             subintellectione
             ,
             cum
             qua
             coniuncta
             essent
             vera
             .
             
               Nauar.
               Commen●●n
               C.
               Humanae
               aur
               .
               q.
               3.
               nu
               .
            
             13.
             
          
           
             h
             Proceeding
             against
             Traitors
             .
             〈◊〉
             l.
             1.
             
          
           
             a
             Mitigat
             .
             cap.
             8
             nu
             .
             10.
             pa.
             314.
             
          
           
             a
             Ibid.
             nu
             .
             15.
             
          
           
             b
             Ibid.
             nu
             .
             10.
             
          
           
             c
             Refut
             .
             Apho●r
             .
             cap.
             4.
             
             Ap●ons
             .
             3.
             nu
             .
             129.
             
          
           
             ●
             .
             Ioh.
             3.
             20.
             
          
           
             Psal.
             1.
             6.
             
          
           
             Math.
             25.
             12.
             
          
           
             Acts
             19.
             5.
             
          
           
             Acts
             20.
             27.
             
          
           
             Ioh.
             11.
             11.
             
          
           
             a
             1.
             
             Sam.
             16.
             1
             ,
             2.
             
          
           
             a
             
               〈…〉
               maximè
               in
               liber●
               s●rmone
               ,
               hoc
               quidem
               sensu
               vti
               licere
               nemo
               dubitat
               .
            
             Abbot
             Antilog
             .
             aduersus
             Eudaemono
             loan
             .
             cap.
             2
             fol.
             18.
             
          
           
             b
             Sit
             per
             illam
             ce●ndus
             consiligs
             ,
             tegend
             isque
             arca●●
             suuo
             locus
             .
             Ibidem
             .
          
           
             c
             Tuscias
             taciturnitates
             illas
             ,
             quas
             narra●
             ,
             Confessionum
             &
             consi●●orum
             ,
             vbi
             amphibologijs
             ,
             &
             ambiguitatibus
             consistunt
             ,
             noble
             non
             improbari
             :
             damn●ri
             prors●s
             à
             nohis
             ,
             vt
             mendacio
             tegantur
             :
          
           
             d
             Si
             appellatione
             Acquiuocationis
             ,
             simplicem
             quandam
             &
             modest●
             reticent●am
             signisicet
             ,
             aut
             dissimulationem
             consiliorium
             in
             hac
             miscra
             vita
             saepe
             necessariam
             ;
             planè
             cum
             ipso
             sentio
             .
             
               Casaubon
               .
               epi.
               ad
               Fronton
               .
               Duc.
               pag.
            
             110.
             
          
           
             a
             Mitigat
             .
             cap.
             9.
             nu
             .
             53.
             pa.
             382
             
          
           
             b
             Mitigat
             .
             ca.
             12.
             nu
             .
             3
             p.
             484.
             
          
           
             c
             Posium
             absque
             mendico
             〈◊〉
             verba
             vsurpari
             ,
             etiams●
             exs●●
             significatione
             non
             suit
             ambigua
             ,
             nec
             eum
             seasum
             verum
             admittant
             exse
             ,
             nec
             ex
             circumstantijs
             occurrentibus
             ,
             sed
             tantum
             verum
             serisum
             reddant
             ex
             aliqo
             addito
             mente
             proferentis
             retento
             ,
             q●●●elique
             illud
             sit
             .
             
               Sanch.
               oper
               .
               moral
               .
               l.
               3
               c.
               6.
               nu
               .
            
             15.
             
          
           
             a
             Mitigat
             .
             cap.
             8.
             nu
             .
             10.
             pag.
             313.
             
          
           
             b
             Mitig.
             cap.
             11.
             nu
             .
             14.
             pag.
             447.
             
          
           
             a
             Mitig.
             cap.
             10.
             nu
             .
             22.
             pag.
             424
             
          
           
             Risum
             teneatis
             ,
             amici
             ?
          
           
             a
             Mitigat
             .
             cap.
             10.
             nu
             .
             14.
             pag.
             418.
             
          
           
             a
             Mitigat
             .
             cap.
             10.
             num
             .
             23.
             pag.
             424
             
          
           
             b
             Tom.
             3.
             disp
             .
             5.
             q.
             13.
             punct
             .
             2.
             pag.
             1136.
             
          
           
             c
             〈…〉
             sine
             propria
             sponte
             ;
             sine
             recreationes
             gratiâ
             sitie
             quocum●
             alio
             sine
             iurets●
             non
             secisse
             aliqurd
             quod
             reuera
             fecit
             ,
             intelligendo
             ●●tra
             se
             aliquid
             al●●d
             ,
             quod
             nonfecit
             ,
             velal
             am
             diem
             ab
             eain
             qua
             fecit
             ,
             vel
             quodius
             aliud
             add●●um
             verum
             ,
             reuera
             non
             mentitur
             ,
             &c.
             
               Sanchez
               op
               .
               moral
               .
               l.
               3.
               cap.
               6.
               num
               .
               15.
               p.
            
             25.
             
          
           
             d
             Mitigat
             .
             cap.
             11.
             nu
             .
             29.
             pag.
             459.
             
          
           
             e
             Mitig
             c.
             10.
             nu
             .
             22.
             p.
             424.
             
          
           
             a
             Mitig.
             cap.
             8.
             nu
             .
             55.
             p.
             344.
             
          
           
             b
             〈…〉
             dito
             ,
             mente
             proferentis
             retento
             quodcunque
             illud
             sit
             .
             
               Sanch.
               op
               .
               moral
               .
               l.
               3
               c.
               6.
               nu
               .
               15.
               pa.
            
             25.
             
          
           
             c
             Siiste
             aliud
             mente
             cogitauerit
             ,
             verbi
             gratia
             ,
             promitto
             dare
             aut
             sacere
             ,
             si
             à
             Iudiac
             ●oactus
             fuero
             ,
             vel
             si
             coelum
             ruat
             ,
             aut
             quid
             simile
             ,
             tune
             à
             peccato
             erit
             immunis
             .
             
               Decis
               .
               Aur.
               par
               .
               1.
               l.
               2.
               ca.
               17.
               nu
               .
            
             12.
             
          
           
             d
             Oper.
             mor.
             l.
             3.
             c.
             6.
             nu
             .
             26.
             pag.
             28.
             
          
           
             Proceeding
             against
             Traitors
             .
             litt
             .
             l.
             1.
             
          
           
             a
             Mitigat
             .
             ca.
             11.
             nu
             .
             17.
             pag.
             449.
             
          
           
             b
             Mitig.
             c.
             11.
             nu
             .
             43.
             pa.
             468.
             
          
           
             c
             Mitig.
             c.
             7.
             nu
             .
             14.
             pag.
             284
             
          
           
             d
             Cap.
             7.
             nu
             .
             22.
             pa.
             289.
             
          
           
             e
             Cap.
             7.
             nu
             .
             2.
             pag.
             274.
             
          
           
             a
             Mitig
             c.
             12.
             nu
             3.
             pag.
             484.
             
          
           
             b
             Sensus
             est
             ,
             an
             licea●
             alios
             fallere
             ,
             decipere
             aut
             cludere
             per
             Aequiuocationes
             .
             
               Manual
               Controu
               .
               l.
               5.
               c.
               21.
               pag.
            
             530.
             
          
           
             c
             Aliquando
             licet
             vti
             aquiuocatione
             ,
             &
             fallere
             audientem
             .
             
               Tolet.
               Instruct.
               Sacerd.
               l.
               4.
               c.
               21.
               nu
               .
            
             9.
             
          
           
             d
             Mitig.
             cap.
             8
             nu
             .
             58.
             pag.
             346
             &
             347.
             
             See
             also
             ,
             Sober
             Reckon
             .
             c.
             4.
             nu
             .
             89.
             pag.
             285
             
          
           
             Mitig.
             c.
             7.
             nu
             .
             2
             pag.
             274.
             
          
           
             Cap.
             7.
             nu
             .
             5.
             pag.
             276.
             
          
           
             Cap.
             13.
             nu
             .
             3.
             pag.
             548.
             
          
           
             See
             Persons
             also
             in
             his
             Sober
             Reck.
             ca.
             7.
             nu
             .
             22
             ,
             &
             23.
             pag.
             484
             ,
             485.
             
          
           
             a
             Sober
             Reck.
             Append.
             nu
             .
             16
             pag.
             682.
             
          
           
             b
             Sober
             Reck.
             in
             append
             .
             nu
             .
             24.
             pag.
             687.
             
          
           
             a
             
               Clerici
               Rebellio
               in
               Regem
               non
               est
               〈…〉
            
             S●
             .
             Aphor.
             v.
             [
             Clericus
             ]
             printed
             at
             Antwerp
             ,
             1599.
             and
             allowed
             and
             commended
             by
             Silu.
             Pardo
             ,
             the
             Inquisitor
             .
          
           
             Cuius●cne
             ficio
             ,
             qui
             ad
             normam
             men●iatur
             aut
             peicret
             ,
             baud
             ille
             periurio
             aut
             mend●cioreus
             c●nsendus
             sit
             .
          
           
             b
             Abbot
             .
             Ant●log
             .
             adu
             .
             Eudeaemon-Ioann
             .
             c.
             a.
             in
             prine
             .
             fol.
             11.
             fac
             .
             1.
             
          
           
             a
             Hospinian
             .
             Histor.
             Iesuit
             .
             l.
             4.
             c.
             2.
             p.
             228.
             
          
           
             b
             Quos
             Autores
             habuerit
             ,
             non
             〈…〉
             Casaub.
             epist.
             ad
             ●●ont
             .
             Du●●um
             .
             pag.
             108.
             
          
           
             a
             Mitigat
             .
             c.
             7.
             nu
             .
             12.
             
             &
             13.
             p.
             281.
             
             &
             282.
             
          
           
             a
             Nu.
             16.
             p.
             285.
             
          
           
             b
             cap
             9.
             nu
             .
             17
             ,
             &c.
             and
             repeateth
             it
             again●
             in
             his
             Sober
             Reckon
             .
             cap.
             7.
             nu
             .
             26
             ,
             &c.
             
          
           
             Da
             mihi
             vnum
             exemni
             homiuii
             antiquitate
             ,
             Ethnica
             ,
             luda●●a
             ,
             Christiana
             ;
             davci
             vnum
             ,
             cut
             Reseruatien●s
             istae
             tuae
             probat●
             su●t
             ,
             misi
             siq●i
             forte
             in
             infamni●●
             not
             al●
             ,
             &c.
             
          
           
             Abbot
             Anti.
             cap.
             2.
             fol.
             25.
             
          
           
             a
             Voces
             co
             modo
             significant
             ,
             quo
             〈◊〉
             à
             populo
             :
             populus
             autem
             Christianus
             ,
             ●um
             audit
             Sacerdotem
             iurantem
             se
             nii●l
             scire
             ,
             nihil
             intelligit
             de
             〈◊〉
             quae
             noiut
             in
             Confessione
             :
             Qua●e
             verba
             illa
             solum
             significant
             nihils●
             sciire
             extra
             confessionem
             .
          
           
             Soto
             Relect.
             de
             Secreto
             ,
             mem
             .
             3.
             q.
             3.
             
             Concl.
             2.
             
             §
             Hi●reto
             .
          
           
             b
             Relect.
             de
             secreto
             memb
             .
             3.
             q
             3.
             
             Cond
             .
             4.
             
             §
             Hactenus
             opinionem
             .
             pa.
             312.
             
          
           
             a
             Ineptisima
             interpretatio
             〈◊〉
             ,
             non
             occidit
             ,
             ut
             dicam
             .
          
           
             b
             Quia
             facta
             non
             habent
             or
             dinem
             immediatum
             ad
             hoc
             quod
             est
             ,
             dicere
             ;
             sicut
             scire
             &
             alia
             verba
             sensationum
             .
             
               Soto
               ibid.
               pag.
            
             314.
             
          
           
             c
             Quod
             liceat
             ei
             diceu
             se
             nō
             fecisse
             ,
             nullatenus
             est
             sustentabile
             .
             
               Soto
               de
               Ius●it
               .
               &
               Iure
               ,
               l.
               5.
               q.
               6.
               art
               .
               2.
               prope
               finem
               .
            
          
           
             d
             Quoniam
             ,
             Non
             feci
             ,
             nullo
             modo
             amplecti
             potest
             sensum
             ,
             Non
             seci
             ,
             ut
             dica
             .
             [
             facere
             ]
             enim
             non
             habet
             〈…〉
             cum
             eo
             ,
             quod
             est
             ,
             ut
             dicam
             ,
             quaem
             habet
             [
             scire
             .
             ]
          
           
             a
             
               Potest
               secundi●
               omnes
               Doctores
               respondere
               quòd
               nihil
               de
               sacto
               ille
               〈◊〉
               ,
               velcertè
               ,
               quod
               non
               〈◊〉
               .
            
             Adrian
             .
             in
             4.
             de
             Sacr.
             Cons.
             ●esp
             .
             ad
             2.
             prin
             .
             pag.
             143.
             col
             .
             4.
             
          
           
             b
             Descientia
             ,
             en
             quatil●●
             eat
             reuolare
             .
          
           
             c
             
               Nescio
               qui
               s●nt
               ill●
               omnes
               De●tores
               :
               fateor
               me
               nullum
               legisse
               .
            
             De
             Secreto
             ,
             mem
             .
             3●
             q.
             3.
             
             Concl.
             4.
             p.
             316
             v.
             etiam
             de
             lustit
             et
             Iute
             ,
             l.
             5.
             q.
             6.
             art
             .
             2.
             
          
           
             d
             Se●sus
             ille
             violent●ssimu●
             est
             &c.
             
          
           
             e
             Nemo
             veterum
             &
             nobilium
             Theologorum
             ,
             quod
             equidem
             sciam
             ,
             affirmauit
             .
             
               Sepulu
               .
               de
               rat
               .
               dicend
               .
               testi●
               .
               cap.
            
             17.
             
          
           
             f
             Quorundam
             iuniorum
             Theologorum
             decretis
             consentan●am
             .
          
           
             g
             ●llam
             veterum
             〈◊〉
             summorum
             Theologorum
             consensu
             damnatam
             opinionem
             .
          
           
             h
             Nastrâ
             &
             patrii
             memori●
             superiores
             ,
             qual●
             est
             
               Aqui.
               Thomas
            
             .
          
           
             
               Quam
               vsita●us
               sermo
               citra
               mend●cium
               ferre
               possit
               .
            
             Soto
             de
             lustit
             ,
             &
             lure
             l.
             5.
             q.
             6.
             art
             .
             2.
             
          
           
             〈◊〉
             ex
             industria
             aliud
             praeter
             ea
             mente
             liquatur
             .
          
           
             a
             Nauar.
             Com.
             in
             c.
             Humanae
             aures
             ,
             q.
             1.
             nu
             .
             4.
             &
             nu
             .
             8.
             
             &
             9.
             
          
           
             a
             Praefat.
             ante
             initium
             Commentar
             .
             in
             c.
             Human.
             aures
             ▪
             
          
           
             a
             G.
             Abbot
             in
             the
             Preface
             to
             his
             Sixe
             questions
             .
             cap.
             1.
             pag.
             7.
             8.
             
             &c.
             
          
           
             b
             Quidam
             dicunt
             ,
             —
             posse
             respondere
             aliquid
             subintelligendo
             ,
             vt
             non
             esse
             ,
             s●z
             ●ta
             vt
             e●
             dieere
             teneatur
             ;
             ve●se
             non
             habere
             ,
             scilicet
             vt
             ei
             d●t
             .
             At
             alij
             id
             non
             admill●nt
             ,
             &
             sortè
             potiori
             ratione
             .
          
           
             c
             Et
             sortè
             potiori
             ratione
             .
          
           
             d
             Sober
             Reckon
             .
             cap.
             4.
             nu
             76.
             pa.
             276.
             
          
           
             e
             Ibid.
             nu
             80.
             pag.
             279.
             
          
           
             f
             Ribaden
             .
             Catalogo
             Scriptotum
             Soc.
             Iesu.
             in
             ●man
             .
             Sa.
             
          
           
             a
             Relation
             .
             nu
             .
             33.
             fol.
             36.
             
          
           
             a
             Histor.
             Iesuit
             .
             l.
             4.
             cap.
             2.
             pag.
             228.
             
          
           
             b
             〈◊〉
             non
             immeritò
             Autores
             &
             inuentores
             eius
             esse
             vulgò
             dicantur
             .
          
           
             c
             Constat
             multos
             vestri
             〈◊〉
             Theologos
             —
             ●am
             〈◊〉
             magna
             cura
             ,
             &
             expli●uisse
             &
             asseruisse
             .
             Sed
             qui
             p●aecipnè
             Acqui●oc
             catione●
             ex●o●uerint
             ,
             ●os
             video
             fuisse
             Anglos
             .
             
               Cas●ub
               .
               Epist.
               ad
               Front.
               Ducaeum
               ,
               pag.
            
             108.
             
          
           
             e
             Reply
             to
             Father
             Persons
             Libell
             ,
             fol.
             22.
             &c
             23.
             
          
           
             f
             Quodl
             .
             2.
             art
             6.
             pag.
             39.
             
          
           
             g
             Quodl
             .
             3.
             art
             .
             4.
             pag.
             66.
             
          
           
             h
             Quodl
             .
             2.
             art
             .
             4.
             pag.
             31.
             
          
           
             a
             Prefixed
             before
             the
             second
             tome
             .
          
           
             b
             Se
             suamque
             Societatem
             Pontisieijs
             imperijs
             more
             pro●sus
             nouo
             mancipauit
             .
          
           
             c
             Manual
             .
             Controu
             .
             l.
             5.
             cap.
             21.
             
             &
             Opusc
             .
             Theolog.
             tom
             .
             1.
             
             Opusc.
             17.
             in
             Respons
             .
             ad
             Aphoris
             .
             13
             ,
             14
             ,
             15
             ,
             16.
             &
             tom
             .
             2.
             
             Opusc
             .
             1.
             in
             Append
             de
             fide
             Haer.
             seruandâ
             in
             exam
             .
             4.
             propositionis
             .
          
           
             a
             Quod
             lib.
             3.
             art
             .
             4.
             p.
             66
             ,
             67.
             
          
           
             b
             Cap.
             17.
             in
             the
             very
             end
             pag.
             331.
             
          
           
             a
             Quaro
             eur
             h●nc
             fallendi
             artem
             appelles
             Aequiuocationem
             Iesuiticam
             .
             
               to●
               .
               2.
               
               Opusc.
               1.
               in
               Append.
               in
               examinatione
               ●
               .
               propos
               .
            
          
           
             a
             Mitigat
             .
             cap.
             7.
             nu
             .
             7.
             pa.
             277.
             &
             cap.
             10.
             nu
             .
             23.
             pa.
             424.
             &
             cap.
             11.
             nu
             .
             31.
             p.
             460.
             &
             cap.
             13.
             nu
             .
             2.
             p.
             547.
             
          
           
             b
             Mitig.
             c●
             .
             11.
             nu
             .
             23.
             p.
             454.
             
          
           
             a
             Mitig.
             cap.
             13.
             nu
             .
             3.
             p.
             548.
             
          
           
             b
             Sober
             Reckon
             .
             in
             Append
             .
             nu
             .
             25.
             pag.
             687.
             
          
           
             c
             Mitigat
             .
             cap.
             9.
             num
             .
             25.
             &
             seqq
             .
          
           
             d
             Mar.
             13.
             32.
             
          
           
             e
             Ioh.
             8.
             15.
             
          
           
             f
             Mar.
             16.
             16.
             
          
           
             g
             Ioh.
             6.
             51.
             
          
           
             h
             Ioh.
             16.
             23.
             
          
           
             a
             Comm.
             in
             c.
             Human.
             aures
             .
             q.
             3.
             nu
             .
             1●
             .
          
           
             b
             Per
             hanc
             doctrinam
             singularem
             possunius
             euitare
             innumera
             pe●cata
             ,
             &c.
             
          
           
             c
             Passim
             enim
             interrogamur
             ,
             Quò
             vadimus
             ,
             quid
             comedimu●
             ,
             &c.
             
          
           
             d
             Subintelligendo
             aliqua
             ,
             quibus
             fient
             vera
             quae
             annuimu●
             ,
             vel
             falsa
             quae
             negamus
             .
          
           
             e
             Ita
             vt
             tenear
             vel
             conueniat
             illi
             praestare
             ,
             tradere
             ,
             dicere
             ,
             &c.
             
          
           
             a
             Summa
             v.
             mendac
             nu
             .
             4.
             pag.
             385.
             
          
           
             b
             Quae
             doctrina
             deb●t
             notari
             .
          
           
             c
             De
             praecept
             .
             2.
             
             §.
             1.
             nu
             .
             8.
             p.
             49.
             
          
           
             d
             Causam
             habeat
             non
             illam
             dandi
             .
          
           
             e
             In
             comm●●n
             loquutione
             interrogato
             de
             re
             ,
             quam
             secretò
             seruare
             exp
             .
             dit
             ,
             licitum
             est
             dicere
             ,
             se
             nescire
             ,
             intelligendo
             ,
             ita
             vt
             expediat
             dicere
             .
             
               Sanchez
               O.
               per
               moral
               l.
               3.
               c.
               6.
               num
               .
            
             25.
             
          
           
             f
             Mitigat
             .
             c.
             9.
             nu
             .
             81.
             
             &
             83.
             pag.
             403
             ,
             404.
             
          
           
             g
             In
             c.
             Human.
             ●ures
             .
             q.
             2.
             nu
             .
             12.
             
          
           
             h
             Verum
             &
             iniustum
             damnum
             .
          
           
             a
             De
             Aequinocatione
             ita
             censio
             .
             In
             rebus
             moralib
             .
             &
             cōmuni
             vsa
             vitae
             ,
             quando
             veritas
             inter
             amicos
             requiritur
             ,
             vti
             aequ●ocatione
             haut
             licet
             :
             id
             enim
             Societati
             hominum
             magno
             mala
             cedere●
             .
             Quare
             hoc
             remedio
             in
             istis
             null●●
             loc●●
             .
             Quoties
             verò
             de
             necessari●
             defensione
             agitur
             ,
             dequs
             ,
             iniuria
             aliqua
             euitanda
             ,
             aut
             damno
             ,
             aut
             de
             consequando
             aliquo
             non
             parui
             .
             momenti
             hon●
             ,
             sine
             vll●
             cuiusqua●r
             periculo
             ,
             tum
             luita
             est
             .
             Aequinocati●
             .
             
               Casaub.
               Ep.
               ad
               Fronton
               ,
               Du●
               .
               pag.
            
             1.
             1.
             
          
           
             a
             Proceeding
             against
             Traytors
             ,
             lit
             .
             u.
             4.
             
          
           
             b
             Ea
             etiam
             vti
             licet
             ,
             quum
             iustè
             quis
             interrogatur
             ,
             si
             datur
             rationabilis
             causa
             non
             responderdi
             ad
             metem
             Interrogantu
             .
             
               Fernand.
               Exam.
               de
               praec
               .
               2.
               cap.
               5.
               
               §
               1.
               nu
               .
               8.
               p.
            
             49.
             
          
           
             c
             Non
             solum
             Qu●●
             iniuriosa
             est
             interrogatio
             ,
             sed
             etiam
             absque
             culpa
             interroganti
             ,
             saepe
             non
             tenemur
             ad
             mentem
             eius
             respondere
             ,
             quandocunque
             scilicet
             Interrogans
             non
             habet
             ius
             impe●a●●
             responsionem
             ,
             &
             Interrogato
             id●nea
             miniineq
             ,
             leuis
             illius
             dene
             gandae
             causa
             suppe●t
             .
             Nam
             cui
             tacere
             licet
             ,
             〈◊〉
             praeter
             quaesita
             ,
             aliud
             quid
             cum
             Deo
             Coelitibus
             ,
             aut
             sec●●n
             loqui
             po●si
             ,
             seu
             ●ocall
             ,
             seu
             〈…〉
             se●
             mixta
             ,
             ●i
             .
             partim
             vocali
             ,
             partim
             mentali
             .
             
               Heiss.
               Refut
               .
               Aph.
               c.
               4.
               
               Aph.
               2.
               nu
               .
               117.
               p.
            
             191.
             
          
           
             a
             Persons
             mit
             .
             c.
             10.
             nu
             .
             23.
             pa.
             424.
             
             Greg.
             de
             Valent.
             tom
             .
             3.
             
             Disp.
             5.
             q.
             13.
             punct
             .
             2.
             
             §.
             Ad.
             2
             Arg.
             Sanchez
             moral●
             .
             3.
             c.
             6.
             nu
             .
             16.
             p.
             26.
             
          
           
             b
             Causa
             iusta
             vtendi
             his
             amphibologiis
             est
             ,
             quoties
             id
             necessarium
             aut
             vtile
             est
             ad
             salutem
             corporis
             ,
             honore
             ,
             res
             samil●ares
             tuenda
             ,
             vel
             ad
             quemlibet
             alium
             virtutis
             actum
             :
             ita
             vt
             veritatis
             occultatio
             censeatur
             ,
             tunc
             expediens
             ac
             studiosa
             .
             
               Sanchez
               op
               .
               moral
               .
               l.
               3.
               c.
               6.
               num
               .
            
             19.
             
          
           
             c
             Dum
             Sotus
             ait
             non
             esse
             culpam
             Amphibologus
             uti
             joco
             ,
             &
             in
             ridiculis
             ,
             intelligo
             quando
             absque
             iuramento
             id
             fieret
             .
             Tunc
             enim
             honestus
             ille
             ludus
             ,
             recreationis
             iusta
             causa
             exereitus
             ,
             honc
             stum
             redderet
             amphibologiae
             vsum
             .
             At
             si
             iuramentum
             adesset
             ,
             est
             manifesta
             culpa
             ,
             propter
             vanamet
             indiscretā
             Diuini
             Nominis
             vsurpationem
             .
             
               Sanchez
               moral
               .
               l.
               3.
               c.
               6.
               nu
               .
            
             22.
             
          
           
             a
             Mitig.
             cap.
             10.
             nu
             .
             2.
             pag.
             407
             ,
             408.
             
          
           
             b
             Vltimò
             ,
             Deducitur
             Poenitentem
             temerè
             rogatum
             ,
             an
             hoc
             vel
             illud
             peccatū
             fassus
             sit
             ,
             posse
             iurare
             se
             non
             confessum
             ,
             intelligendo
             ita
             vt
             teneatur
             illi
             explicare
             .
             
               Sanchez
               mor.
               l.
               3.
               c.
               6.
               nu
               .
            
             44.
             
          
           
             c
             Si
             contra
             iustitiam
             petit
             ,
             et
             iuridice
             eum
             non
             interrogas
             ,
             potest
             vti
             aequiuocatione
             ,
             et
             iurare
             secundum
             propriam
             mentem
             .
             
               Tolet
               .
               de
               Instruct.
               Sa.
               l.
               4.
               c.
               21.
               num
               .
            
             10.
             
          
           
             d
             Iisdem
             amphibologijs
             potest
             vti
             Reus
             ,
             quando
             Iudex
             interrogans
             non
             est
             legitimus
             Interrogati
             Iudex
             ,
             aut
             in
             hoc
             casu
             peculiari
             ,
             
               Sanchez
               l.
               3.
               c.
               6.
               nu
               .
            
             27.
             
          
           
             e
             Mitig.
             cap.
             10.
             nu
             .
             11.
             and
             in
             the
             rest
             following
             .
          
           
             f
             Si
             quis
             hominē
             ignorāter
             ,
             putans
             esse
             feram
             ,
             occidat
             ,
             aut
             in
             propriam
             defensionem-potest
             de
             eo
             facto
             rogatus
             in
             iudicio
             ,
             id
             negare
             .
             
               Sanchez
               moral
               .
               l.
               3.
               c.
               6.
               nu
               .
            
             29.
             
          
           
             g
             Quando
             taxa
             alicutus
             rei
             est
             iniusta
             ,
             si
             pluris
             vendens
             ,
             aut
             defraudans
             in
             pondere
             &
             mensura
             ,
             ita
             vt
             sibi
             satisfaciat
             propretij
             injustitia
             ,
             &
             reddat
             correspondentes
             merces
             pretio
             date
             ;
             potest
             hic
             interrogatus
             à
             Iudice
             ,
             an
             pluris
             vendiderit
             vel
             desecent
             in
             pōdere
             aut
             mensura
             id
             negare
             ,
             assacreque
             se
             pretio
             taxato
             vendidisse
             &
             integre
             pondus
             &
             mensura●●
             tradi
             ●isse
             ,
             intelligendo
             haec
             ,
             ita
             ut
             pluris
             vendens
             aut
             deficiens
             in
             pondere
             aut
             mensura
             deliquerit
             .
             
               Sanehez
               moral
               .
               l.
               3.
               c.
               6.
               nu
               .
            
             29.
             
          
           
             a
             Si
             reperto
             cadanere
             ,
             quis
             interrogatur
             ,
             an
             gladius
             ibi
             repertus
             fit
             suus
             ,
             vel
             tali
             ho●●
             illaec
             transierit
             ,
             quae
             vera
             sunt
             ,
             &
             petuntur
             ab
             eo
             ,
             tanquam
             illiu●
             homi●idiji
             indi
             ●ia
             quod
             verè
             no
             commisa
             potest
             negare
             .
             
               Sanch
               l.
               c.
               nu
            
             30.
             
          
           
             b
             Ratione
             optima
             docent
             cum
             ,
             qui
             nummos
             mutuò
             acceptos
             soluit
             ,
             posse
             a
             Iudice
             rogatum
             de
             mutuo
             ,
             iucarese
             illud
             non
             accepisse
             ,
             intelligendo
             ita
             ut
             teneatur
             id
             soluere
             .
             —
             Atque
             idem
             credo
             si
             tunc
             non
             teneretur
             soluere
             ,
             eò
             quod
             terminus
             ,
             ad
             quem
             matuum
             datum
             fuit
             non
             est
             impletus
             ;
             vel
             prae
             paupertate
             excusatur
             debit
             or
             a
             tunc
             soluendo
             .
             Sanch
             
               l.
               c.
               nu
            
             .
             31.
             
          
           
             c
             Nonò
             ,
             deducitur
             Creditorem
             virtute
             Instrumenti
             publici
             exigeteur
             eoram
             Iudice
             debitum
             ,
             —
             et
             si
             pars
             illius
             sunun●●
             debita
             s●luta
             sibi
             sit
             .
             &c.
             Si
             Debitor
             reconcentat
             eoram
             Iudice
             Creditorem
             ,
             vt
             iuret
             an
             pars
             illius
             debiti
             soluta
             sit
             sibi
             ,
             potest
             iuarare
             solutam
             non
             esse
             ,
             intelligendo
             vt
             modò
             non
             sit
             tantundem
             sibi
             debitum
             .
             
               Sanch.
               l.
               c.
               num
            
             36.
             
          
           
             d
             Vndecimo
             deducitur
             ,
             co●ctam
             aliquam
             actipere
             in
             sponsam
             ,
             quam
             ducere
             non
             tenetur
             ,
             posse
             iurare
             se
             accepturum
             ,
             intelligendo
             in●●a
             se
             ,
             Si
             teneor
             vel
             si
             postea
             placuent
             mihi
             .
             
               Sanchez
               ibid.
               num
               .
               39.
               
               Tolet.
               de
               Instruct
               Sacerd.
               l.
               4.
               21.
               nu
               .
            
             11.
             
          
           
             a
             Si
             vir
             ab
             vxore
             petat
             an
             sit●dultera
             ,
             ista
             potest
             dicere
             ,
             Non
             sum
             ,
             squam●is
             verum
             fuerit
             eam
             adulterium
             cōmississe
             )
             intelligendo
             ,
             vt
             tibi
             reuelem
             
               Tolet
               .
               Instruct.
               l.
               4.
               c.
               21.
               nu
               .
               11.
               
               Sanch.
               moral
               .
               l.
               3.
               
               ●6
               .
               nu
               .
               41.
               
               Persons
               ,
               mitig
               .
               c.
               10.
               nu
               .
               37.
               pa.
            
             436.
             
          
           
             b
             Contraxit
             quit
             matrimonium
             per
             verba
             de
             praesenti
             ,
             qua
             de
             re
             postulatus
             corum
             Episcopo
             ,
             potest
             ad●ibito
             iuramento
             respondere
             ,
             non
             se
             contraxisse
             per
             verba
             de
             praesenti
             ;
             seruata
             sibi
             clausula
             ,
             ita
             ut
             matrimonium
             fuerit
             .
             
               Treatiso
               of
               Equiuocation
               ,
               allowed
               by
               Blackwell
               and
               Garnet
               ,
               cited
               by
               D.
               Abbot
               Antilog
               .
               cap.
               2.
               fol.
               13.
               and
               Casaub.
               Epist.
               ad
               Front.
               pag.
            
             115.
             
          
           
             c
             Decimo
             quintò
             deducitur
             ,
             eum
             ti
             quo
             mutuò
             pecunia
             petitur
             ,
             quam
             reuera
             habet
             ,
             posse
             iureiurando
             affirmare
             se
             eam
             non
             habere
             ,
             intelligendo
             intra
             se
             ,
             ut
             det
             .
             
               Sanchez
               moral
               .
               l.
               3.
               c.
               6.
               num
               .
               43.
               
               &
               Nauart
               .
               Com●n
               c.
               Human.
               aures
               ,
               q.
               3.
               num
               13.
               
               Persons
               mitigall
               .
               cap.
               9.
               num
               .
               81.
               pa.
            
             401
             ,
             403.
             
          
           
             d
             Iondino
             quis
             ,
             sauten●e
             ibi
             peste
             ,
             proficiscitur
             Countriam
             ,
             qu●m
             magistratus
             de
             vebis
             suae
             imolumitate
             soilicu●
             ,
             diuersai
             ìibi
             non
             pert●untur
             ,
             misi
             prius
             iuret
             se
             Londiat
             nuper
             non
             fuisse
             ,
             non
             ende
             venisse
             ,
             turare
             poterit
             non
             se
             venisse
             Londino
             ,
             cum
             hac
             reseruatien●
             mentis
             ,
             ita
             ut
             insectus
             po●le
             venerim
             .
             
               Treatise
               of
               Equiuocation
               ,
               apud
               D.
               Abbot
               Antilog
               .
               c.
               2.
               fol.
               13.
               
               The
               like
               is
               said
               by
               Sanchez
               moral
               .
               l.
               3.
               c.
               6.
               nu
               .
               35.
               by
               Tolet.
               de
               Instruct.
               l.
               4.
               c.
               21.
               num
               .
               12.
               by
               Nauarre
               Enchirid.
               cap.
               12.
               nu
               .
            
             19.
             
          
           
             e
             In
             communi
             loqtuitione
             interrogato
             de
             re
             quam
             secre●ò
             seruare
             expedit
             ●citum
             est
             dicere
             se
             nescire
             ,
             intelligenda
             ,
             ita
             vt
             expediat
             dicere
             .
             —
             potest
             estam
             —
             uti
             quauis
             alia
             amphibologia
             &c.
             
             
               Sanchez
               moral
               .
               l.
               3.
               c.
               6.
               num
               .
            
             25.
             
          
           
             a
             Obseruandum
             quoties
             ●icitum
             est
             ad
             se
             tuendum
             vti
             aliqua
             aequiuocatione
             ,
             id
             quoque
             erit
             licitum
             ,
             etsi
             interrogans
             vrgeat
             excludens
             illam
             aequiuocationem
             .
             and
             ,
             Quatum
             cunque
             reduplicet
             iniquus
             Interrogator
             ,
             vt
             inret
             se
             nulla
             aequiuocatione
             vti
             ,
             &
             absque
             omni
             prorsus
             aequiuocaione
             id
             intelligere
             :
             adhuc
             id
             iutare
             potest
             intelligendo
             its
             vt
             planè
             debe
             at
             loqui
             et
             explicare
             vel
             aliquid
             aliud
             mente
             concipiendo
             ,
             quo
             verum
             id
             reddatur
             .
             
               Sanchez
               moral
               .
               l.
               3.
               c.
               ●
               num
               .
               45.
               and
               the
               same
               is
               said
               in
               the
               Treatise
               of
               Equiuocation
               apud
               D.
               Abbot
               Antilog
               .
               fol.
               13.
               fac
               .
            
             2.
             
          
           
             a
             Vide
             intanta
             astutia
             quanta
             sit
             simplicitat
             ,
             Quii
             omnem
             sec●●ritatem
             in
             eo
             i●●amento
             sibi
             statuisset
             ,
             talam
             se
             m●dum
             iuramenti
             ,
             tot
             circumstantijs
             conne●●●isse
             existim●bat
             ,
             qui
             ,
             saluâ
             conscientiâ
             ,
             nulla
             ratione
             à
             quoquā
             dissolui
             posset
             .
             Sed
             videre
             non
             potuit
             ,
             si
             Pontifex
             iuramentum
             dissoluerit
             ,
             omnes
             illius
             nexus
             ,
             siue
             de
             sidelitate
             Regi
             praestanda
             ,
             siue
             de
             dispensatione
             non
             admittenda
             ,
             peritor
             dissolutos
             fore
             .
             Immo
             aliud
             dicam
             admirabilius
             .
             Nosti
             ,
             credo
             ,
             iuramentū
             iniustum
             ,
             si
             tale
             esse
             euidenter
             s●tatur
             ,
             vel
             aperte
             declaretur
             ,
             neminem
             obligare
             ;
             Reg●
             iura
             mentum
             iniustū
             esse
             ,
             ab
             ipso
             Ecclesie
             Pastore
             sufficienter
             declaretam
             est
             Barthol
             .
             Pacenius
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epistol
             .
             Monit
             .
             Iacob
             .
             Regis
             lit
             .
             ●
             .
             2.
             
             &
             3.
             
          
           
             b
             Vades
             igitur
             tam
             in
             sumum
             ab●●sse
             Illius
             obs●gatione
             ;
             vt
             vnculii
             quod
             à
             tot
             sapientibus
             ferreum
             putabat●●
             ,
             manus
             fit
             quam
             stramilie●
             .
          
           
             a
             In
             c.
             Human.
             aur
             .
             q.
             3.
             nu
             .
             14.
             pag.
             353.
             
          
           
             Monarcha
             ●um
             prim●
             maximu●
             .
          
           
             b
             Creditur
             enim
             ita
             excipere
             &
             audire
             ad
             se
             vementes
             ,
             &
             sic
             ijsdem
             respondendo
             ,
             significare
             tam
             gestu
             ,
             quàm
             verbis
             &
             factis
             ,
             vt
             placeaut
             eis
             ,
             cum
             quibus
             rem
             gerit
             ,
             intellecta
             secundum
             intentionem
             illorum
             ,
             licet
             sint
             in
             se
             falsa
             ,
             &c.
             
          
           
             c
             Ibid.
             nu
             .
             15.
             
          
           
             d
             Hanc
             doctrinam
             &
             artem
             bonam
             .
          
           
             *
             He
             that
             knoweth
             not
             to
             dissemble
             ,
             knoweth
             not
             to
             raigne
             .
          
           
             a
             Eccles.
             10.
             20.
             
          
           
             b
             G.
             Abbot
             praelect
             .
             de
             mendacio
             .
             pa.
             50.
             nu
             .
             13.
             
             &
             R.
             Abbot
             Antilog
             .
             cap.
             2.
             fol
             13.
             fac
             .
             2.
             
          
           
             c
             Proceeding
             against
             Traitors
             .
             C●
             .
             2.
             
          
           
             a
             Proceeding
             against
             Traitors
             .
             Y.
             3.
             
          
           
             a
             Quum
             in
             Catholicis
             veteribus
             alij●
             ,
             plurim●s
             feramus
             c●r●res
             ,
             &
             extenuemus
             ,
             excusemus
             ,
             excogitato
             commento
             persaepe
             negemus
             ,
             &
             commodum
             ijs
             sensum
             offingamus
             ,
             dum
             opponuntur
             in
             disputationibus
             aut
             in
             constictionibus
             cū
             Aduersarijs
             :
             non
             videmus
             cur
             non
             eandem
             aequit
             item
             &
             diligentem
             recognitione
             mereatur
             Be●tramus
             .
             
               Index
               Belgic
               .
               lit
               .
               B.
               in
               Bertramo
               .
               pag.
               12.
               in
               8●
               .
            
          
           
             b
             Mitigat
             .
             ca.
             7.
             num
             .
             34.
             &
             seqq
             .
          
           
             c
             The
             Author
             and
             the
             Publishers
             of
             the
             Iesuites
             Catechisme
             .
          
           
             d
             L.
             1.
             c.
             18.
             fol.
             64.
             
          
           
             e
             L.
             1.
             c.
             17.
             fol.
             62.
             
          
           
             f
             Ibid.
             
          
           
             g
             Relation
             of
             Religion
             ,
             num
             .
             33.
             
             Beza
             Red●●●
             .
             Epist.
             ad
             Gul.
             Stuck
             .
          
           
             a
             In
             vita
             Luther●
             pag.
             152.
             
          
           
             b
             Directed
             to
             the
             Reader
             .
          
           
             c
             Fallitur
             cum
             tota
             sua
             caterna
             diebolus
             ,
             &c.
             
          
           
             See
             the
             Iesuits
             Cate
             chisme
             ,
             l.
             1.
             cap.
             17.
             f.
             62.
             
          
           
             a
             Vise
             morti
             vicinum
             sensit
             ,
             ●oram
             pleno
             Sena●u
             Geneuensi
             palinodiam
             〈◊〉
             .
             
               Beza
               Red●●●
               .
               Epist.
               Coloniâ
               misaâ
               ,
               pag.
            
             9.
             
          
           
             〈…〉
             .
          
           
             a
             Reply
             to
             Persons
             Libel
             .
             pag.
             18.
             
          
           
             a
             Comment
             .
             in
             c.
             Human.
             aur
             .
             q.
             3.
             nu
             .
             13.
             
          
           
             b
             Reply
             to
             Persons
             Libel
             .
             pag.
             23.
             
          
           
             c
             Reply
             to
             Persons
             Libel
             .
             cap.
             3.
             pag.
             57.
             
             True
             Relation
             pag.
             55
             ,
             56.
             
             Quod●
             .
             3.
             art
             .
             4.
             pag.
             66.
             in
             the
             Margin
             .
          
           
             d
             Answere
             to
             a
             Letter
             of
             a
             Iesuited
             Gentleman
             ,
             p.
             104.
             
          
           
             Gen.
             20.
             
             ●
             .
          
           
             Gen.
             27.
             19.
             
          
           
             Exod.
             5.
             1.
             
             &
             8.
             27.
             
          
           
             1.
             
             Sam.
             16.
             1
             ,
             2.
             
          
           
             1.
             
             Sam.
             21.
             2.
             
          
           
             Ier.
             38.
             25
             ,
             &c.
             
          
           
             a
             Comm●n
             C.
             Human.
             aures
             q.
             3.
             nu
             .
             7.
             
          
           
             Gen.
             20.
             11
             ,
             12.
             
          
           
             a
             Apologie
             for
             Eccles.
             Subo●d
             .
             c.
             12.
             in
             the
             end
             fol.
             202.
             
          
           
             b
             So
             S.
             Aug.
             interpreteth
             this
             place
             ,
             lib.
             contra
             mendac
             .
             cap.
             10.
             
          
           
             a
             Haec
             quando
             in
             Scripturis
             sancti●
             legimus
             ,
             non
             ideo
             quia
             facta
             credimus
             ,
             etiam
             faciend●
             cred●mus
             ,
             ne
             violem●●
             praecepta
             ,
             dum
             passim
             s●ctamur
             exempla
             .
             
               Aug.
               contra
               menda●
               .
               c.
               9.
               p.
               18.
               
               A.
               
            
          
           
             b
             Contra
             mendac
             .
             cap.
             10.
             
          
           
             in
             Gen.
             27.
             19.
             
          
           
             Relect.
             de
             Secreto
             memb
             .
             3.
             q.
             3.
             
             Conclus
             .
             7.
             pag.
             3●1
             .
          
           
             a
             Ier.
             18.
             7
             ,
             8.
             
          
           
             b
             Ezek.
             33.
             13.
             
          
           
             c
             Ioel
             2.
             14.
             
          
           
             d
             Dan.
             4.
             27.
             
          
           
             a
             Ionah
             3.
             8
             ,
             9.
             
          
           
             b
             Isai.
             38.
             2.
             
          
           
             c
             Contra
             Mēdac
             .
             cap.
             2.
             pag.
             14.
             
             A.
             
          
           
             d
             Luk.
             24.
             28.
             
          
           
             a
             Mar.
             13.
             
             3●
             .
          
           
             b
             Ioh.
             7.
             8.
             
             Persons
             Mitig.
             c.
             7.
             num
             .
             29.
             pag.
             293.
             
          
           
             c
             Matt.
             26.
             48.
             
          
           
             d
             Ioh.
             13.
             26.
             
          
           
             a
             Facta
             nihil
             huc
             auin●●
             ,
             nisi
             certam
             &
             expectatam
             〈◊〉
             altera
             parte
             sine
             siga●
             ficat●onem
             si●e
             quasi
             respension●
             contra
             〈◊〉
             de●●●u
             .
             
               Abbat
               .
               Antilog
               .
               c.
               2.
               
               Pag.
               26.
               
               And
               againe
               ,
            
             Otio●è
             totum
             hoc
             de
             shategemets
             vs●●satcy
             quia
             nulla
             ibi
             consiliorum
             Communicatio
             ,
             nulla
             signorum
             intercessio
             ,
             quae
             mentibus
             nostris
             inui●em
             aperiendis
             constituta
             sunt
             .
             
               Ibid.
               pag.
            
             26.
             
          
           
             b
             Non
             magis
             in
             ●oc
             facto
             video
             inendacij
             specie
             ,
             quam
             in
             eo
             quod
             simulauit
             se
             peregrinum
             seu
             ●●ator●m
             .
             
               Lucas
               B●ugens
               .
               in
               hunc
               locum
               .
            
          
           
             c
             Magaum
             discrimen
             est
             inter
             voba
             &
             opera●
             verba
             exp●●ma
             iustitutione
             ,
             significandi
             vim
             habent
             ;
             non
             item
             opera
             .
          
           
             a
             Barrad
             .
             to
             .
             4.
             l.
             8.
             c.
             1●
             .
             pag.
             356.
             2.
             
          
           
             a
             Ribera
             in
             Amos
             2.
             nu
             .
             21.
             pag.
             344.
             
          
           
             b
             Si
             enim
             eum
             non
             〈◊〉
             ,
             tra●●●sset
             sine
             dubio
             ,
             &
             iss●t
             lo●gi●s
             .
          
           
             c
             Mitig.
             cap.
             9.
             nu
             .
             58.
             pa.
             386.
             
          
           
             d
             Mitig.
             cap.
             9.
             nu
             .
             72.
             pa.
             397.
             
          
           
             e
             Mitig
             ca.
             9.
             nu
             .
             45.
             pa.
             378.
             
          
           
             f
             Mitig.
             cap.
             9.
             num
             48.
             
          
           
             I.
             c.
             nu
             .
             49.
             
          
           
             Gen.
             22.
             12.
             
          
           
             Deut.
             13.
             3.
             
          
           
             Rob.
             Abbot
             An●●l
             .
             cap.
             2.
             pag.
             22
             ,
             &
             23.
             
          
           
             a
             Roman
             .
             Correct
             .
             Ioh.
             7.
             8.
             
          
           
             a
             Cap.
             1.
             p.
             1●
             .
          
           
             b
             Pers.
             mitig
             .
             cap.
             8.
             num
             .
             8.
             
          
           
             c
             Pers.
             ibid.
             num
             .
             15.
             
          
           
             d
             Pers.
             ibid.
             num
             8.
             
          
           
             e
             ibid.
             num
             .
             15
             
          
           
             f
             Pers.
             mitig
             .
             cap.
             8.
             num
             .
             10.
             pag.
             313.
             
          
           
             Vt
             reliqui
             ●ures
             ,
             carum
             rerum
             quas
             cepericat
             ,
             signa
             commutan●
             :
             sic
             illi
             —
             nomina
             ,
             tanquam
             rerum
             notas
             ,
             mutaucrunt
             ,
             
               Cic.
               de
               finib
               .
               bon
               .
               &
               mal
               .
               l.
               5.
               nu
               .
               74.
               pag.
            
             111.
             
          
           
             a
             Mitig.
             cap.
             8.
             num
             .
             16.
             pag.
             310.
             
          
           
             a
             Aug.
             conta
             mendac
             .
             c.
             12.
             
          
           
             b
             Tolet
             Instr.
             l.
             8.
             c.
             54.
             
          
           
             c
             Non
             est
             mendacium
             ,
             dicere
             quod
             nou
             ita
             est
             ,
             sed
             dicere
             aliter
             quàm
             homo
             putat
             .
             
               Tolet.
               ibid.
            
             
          
           
             d
             Qui
             aliter
             qu●●
             sentit
             proloquitur
             ,
             alterū
             fallit
             ,
             et
             fallere
             intendit
             .
             Non
             etenim
             sic
             profert
             ,
             nisi
             vt
             diuersam
             opinionem
             in
             animo
             alterius
             generet
             .
             Hoc
             autem
             est
             fallere
             .
             
               Tolet.
               ibid.
            
             
          
           
             e
             Pers.
             mitig
             .
             c.
             12.
             num
             .
             2.
             pag.
             484.
             &
             cap.
             10.
             num
             .
             22.
             p.
             424.
             
          
           
             a
             Cap.
             1.
             pag.
             16.
             num
             .
             6.
             
          
           
             b
             Mihi
             vsque
             ad●o
             videtur
             ille
             animus
             fallendi
             necessarius
             ad
             rationem
             mendacij
             ;
             quòd
             sine
             illo
             mendacium
             esse
             non
             possit
             .
             Vt
             v.
             g.
             fi
             Petrus
             absque
             aliqu●
             teste
             proferat
             propositionem
             ,
             qu●
             scit
             esse
             falsam
             ;
             ille
             non
             mentitur
             ,
             quamuis
             dicat
             folsum
             in
             voce
             .
             Similit●r
             si
             Petrus
             dicat
             ●oann●
             ;
             Tu
             〈◊〉
             es
             Ioctnes
             :
             〈◊〉
             non
             mentitur
             ,
             quamuis
             dicat
             falsum
             ,
             quia
             illud
             non
             potest
             dicere
             animo
             fallendi
             ipsum
             Ioannem
             .
             Huius
             ratio
             esse
             potest
             ,
             quia
             mendacium
             est
             fiotio
             quaeda
             ,
             quae
             est
             in
             voluntate
             ,
             propterca
             quòd
             est
             ad
             alteris
             per
             quam
             intendit
             homo
             ,
             vt
             alius
             credat
             aliter
             ,
             quam
             sentit
             ille
             ,
             qui
             fiugit
             ,
             &
             mentitur
             .
             Quòd
             autem
             menda●●ū
             sit
             ad
             alterum
             ,
             patet
             .
             Nam
             〈◊〉
             veracitas
             ,
             quae
             est
             virtus
             oppofila
             ,
             est
             ad
             àtterum
             ,
             quum
             sit
             pa●s
             iustiti●
             ;
             vt
             ai●
             S.
             Tho.
             
               Dominic
               .
               Baunes
               to
               .
               3.
               in
               2.
               2.
               q.
               1.
               art
               .
               3.
               
               Dub.
               1.
               
               §
               Pro
               decisione
               .
               pag.
            
             16.
             
          
           
             a
             Aut
             non
             est
             credendum
             bonis
             ;
             aut
             credendum
             est
             ijs
             ,
             quos
             credimus
             debere
             aliquando
             mentiri
             ;
             aut
             non
             est
             credendum
             bonos
             aliquando
             〈◊〉
             .
             Horum
             trium
             primum
             pernici●sum
             est
             secund●●
             stultum
             .
             Restat
             ●rgo
             ,
             vt
             nunquam
             ment●antur
             boni
             .
             
               Augustin
               .
               de
               Mendac
               .
               cap.
               8.
               pag.
               6.
               f.
               
            
          
           
             a
             Leuitie
             .
             19.
             11.
             
          
           
             b
             Ephes.
             4.
             25.
             
          
           
             c
             D
             Ely
             in
             his
             Notes
             vpon
             the
             Apologie
             .
             cap.
             9.
             pag.
             311.
             
             D.
             Bagshaw
             in
             his
             Answ.
             to
             Persons
             Apologie
             ,
             pag.
             42.
             
             Reply
             to
             a
             briefe
             Apologie
             ,
             cap.
             2.
             pag.
             11.
             
          
           
             a
             Apologie
             for
             Subord
             .
             cap.
             12.
             in
             the
             latter
             end
             .
          
           
             a
             2
             Corin.
             11.
             14.
             
          
           
             b
             Quum
             volens
             eum
             consuetudine
             visionum
             ,
             ad
             credulitatem
             futurae
             deceptionis
             illicere
             ,
             verissima
             quaque
             multo
             tempore
             ,
             Diabolu●
             ,
             velut
             veritatatis
             nuncius
             ,
             reuclasset
             :
             ad
             ●x●●emum
             ,
             &c.
             
               Cassian
               .
               Collat
               .
               2.
               cap.
            
             8.