meane with M. Sweete where I finde an Embleme of that within your head the Vertigo Long agoe the Caluinists were on the h. Becanus le Circulo Caluinistilo Forme is not in matter if the disposition faile or if the prime cause doth not concurre wheele The Catholickes feare it not He that beleeues the Scripture for the Church and the Church for the Scripture if the resolue into them diuerslie windes not in a circle The diuine authoritie auouching the booke MotiuuÌ„ principale MotiuuÌ„ subordinatum may be the formall motiue inclining a man to beleeue both the bookes and the Church and the proposition of the Church may dispose his vnderstanding to beleeue that the bookes called Scripture the Apocalyps for example and the Epistle of Saint Iude are auouched by diuine authoritie He that said i. S Aug con Epist Fundam c. 5. In locum traditoris Christi qui successerit in Apostolorum actibus legimus cui libro necesse est me credere si credo Euangelio quoniam vtramque scriptutam similiter mihi Catholica commendat Authoritas Ibidem Vide eundem li. 2 de Doct. Christiana c 8. Ego veró Euangelio non crederem nisi me Catholicae Ecclesiae commoueret Authoritas did not exclude diuine Authoritie but principallie resolued into it though the same act depended as he professeth on Church-authoritie withall When the words are examined you will finde them to be of full waight non crederem †Apocalypsi non crederem nisi me Catholicae Ecclesiae eommoueret authoritas Infantes baptizari posseâ— debere non crederem nisi me Cath. Eccl. commouereâ— authoritas Baptizatos ab Haereticis non esse rebaptizandos non crederem nisi me C. Eccl. com authoritas Are you moued without it nisi and commoâ—eret authoritas Ecclesiae and that Catholicae too The fourth is his Conference with M. Egleston who did as Featlie relates vndertake to prooue against him that for an Accident quantitie to be supernaturally conserued without a subiect is no contradiction Is there any Will it be true QuaÌ„titas est and Quantitas non est It requires naturallie a subiect true but it self is not the subiect and some thing may supernaturallie haue lesse then it doth naturallie k. A man cannot be without auâ—nal because it is within his essence The subiect is not so within the essence of an acâ—idenâ— Some things are defined simpliciter some per additamentum See Arist in 7. Met. c. 3. ibidem S Tho. require as well as others haue supernaturallie more then they naturallie do require Our Sauiours humanitie hath not the subsistence which were naturall vnto it but another It subsisteth in the Word Doctour Eglestons Argument as it appeares by Featlie was grounded in this that God could supplie the action of the second cause Whereunto your Doctour answered that it was true in genere causae efficientis In Featlies Relatâ—ons pag. 132. non in genere sustentantis this was his distinction It was replied that sustentatio was actio and omnis actio est causae efficientis Your Doctour answered Omnis actio non est causae efficientis adding that there be three other causes haue also their action I cite the words of his owne Relation and concurre †A verâ—all shift vnworthie of a Doctor in the triall of a point of faith actiuelie to their effect and his first instance is in matter Staie Doctour What matter potentia passiua pure passiua doth that concurre actiuè is it an agent hath it actiuitie Is this doctrine currant now in our English Vniuersities I do not think it Sure I am that it escaped the Peripateticks whose slownes could not apprehend it Their bookes must be mended for passiue is actiue it had beene a matter lamentable to haue said this in the Grammar Schoole as well actiue may be passiue The efficient vnde motus as such may be mobile the subiect because the subiect now is vnde motus the efficient This is one of the Doctours Victories which he hath Chronicled himself wherein I must needs say he proceedes consequenter For where suffering is doing vinci there is vincere The efficient doth agere by it's forme and is moued to but in another kind by the finis whereupon there might be found a reason to extend the word motion to their causalitie But to call the causalitie of matter by that name or by the name of a Physicall action Grammaticalis makes not to this purpose the Disputant neuer meaÌ„t it knowing it to be impertineÌ„t is a meere abuse of words Materia non est principium actionis sed se habet vt subiectum recipiens actionis effectum Finis vero Agens Forma se habent vt actionis principium sed ordine quodam Nam primum quidem principium actionis est Finis qui mouet agentem Secundo verò Agent Tertio autem Forma eius quod ab agente applicatur ad agendum Quamâ—os ipsum agens performam suam agat vt patet in artificialibus Artisex enim mouetur ad agendum a Fine C.S. Tho. 1. p q 105. a. 5. After this last Answer giuen by Doctour Featlie they be the Doctors owne words in the verie words aboue written or to the like effect Featlie p. 133. Doctour Egleston notwithstanding his former great vaunt Of this disputatioÌ„ with M Wood see aboue pag. 468. was content to giue ouer his Argument the companie intreated Doctour Featlie to oppose M. Wood c. Thus the Chronicler of his owne proclaimed triumph for which your lines adore him These Conferences are all in that volume That which S. E. lookt on is not there but in another booke called the Sacriledge wherein the Doctour would seeme to haue begunne his Catalogue in one point by naming men in euerie Age that did acknowledge and auouch a Diuine precept obliging the Laietie to both kinds to be coÌ„tained in those words of Scripture which the Protestants do cite for that purpose I said he would seeme to do it for he that reades the booke will finde no such a. Metaque feruâ—dis euitata rotis matter as he pretendes And yet had he donne it this had beene he knowes far from exhibiting that which was harangued for or performing the taske wherein he was engaged which was to produce and make good a Catalogue of Protestant beleeuers in all points and all ages Notwithstanding hauing made a noise he begins as if Hercules labours had beene laboured ouer againe to shake his knottie club and after a publike challeng solemnlie proclaimed and in bitter termes against M. Fisher as In his challeÌ„g pag 252. his leaden treatise his ragged stile his white liuer his Midas Reader his collapsed Ladies the distracted braines of the penner c. he casts him of contemptiblie to come into the Relation of his Encounter with my Lord. Mouet ecce †Sophisticen tridentem Postquam vibrata
Vide Caiet Baun Nazar c. in 1. p. q. 52. a. 2. in two bodies at once though the bodies be distinct he still remaines the same Neither is he continued by the continuitie of bodies if those he moues suppose two drops of water become one A Spirit in extended things is not extended in continued things not continued in distinct things not distinguished He is in another order far aboue God is neither multiplied in himself by the great multitude of things wherein he is nor by their quantitie extended Were there at once many worlds he would be in them all Saint Augustine had an apprehension that the soule of Martyrs were perchance at once in diuers places Quanquam ista quaestio vires intelligentiae meae vincat quemadmodum opitulentur Martyres iis quos per eos certum est adiuuari Vtrum ipsi per seipsos assint vno tempore tam diuersis locis tanta inter se longinquitate discretis siue vbi sunt eorum memoriae siue praeter suas memorias vbicunque adesse senti untur an ipsis in loco suis meritis conguo ab omni mortaliuÌ„ conuersatione remotis c. Res haec altior est quà m vt à me possit attingi abstrusior quà m vt à me valeat persetutari ideo quid horum duorum sit an verò fortassis vtrumque sit c. S Augustin lib. de cura pro mort c. 16. vndistracted That it is the fault of men ouerhastie and vndiscreetlie rash to determine the supposition of the Pronowne Hoc before the Neither doth Hoc of it self determine that precise instant wherein it is vttered The thing demonstrated may follow that instant or moment when the proposition is speculatiue much more when it is practick and is cause of the thing signified Nomen Pronomen secundum Grammaticos non consignificat tempus sed Verbo id competit quare demonstratio per se Pronominis abstrahit a tempore scilicet quo prosertur Pronomen quo terminatur totius orationis prolatio saith Soto cited in the Censure p. 501. In the Relation of S. F. pag. 80. there is a place of Scripture brought to shew that the thing demoÌ„strated may follow the Pronoune Hoc Hoc est praeceptum meum vt c. There be diuers other examples of it in holie Scripture whereof some are noted also by your Chamier l. 10. de Euchar. c. 21. Et hoc vobis signum inuenietis infantem Luc. 2. Hoc scientes quod vetus homo Rom. 6. Hoc est pactum meum vt circumcidatur Gen. 17. Haec sunt nomina Ruben Simeon Exodi 1. And the Prophets otherwhile begin with Haec dicit Dominus He adds that sometimes Hoc and Hic demonstrate things past Hoc totum factum est Matth. 1. and sometimes that which the eie cannot at all perceaue Haec eo cogitante Mat. 1. Falsum est saies he c. 18. etiam in Pronomine aduerbioue demonstrandi requiri rem praesentem Non enim est perpetuuÌ„ and Omnia tam praesentia quam praeterita sensui sunt demonstrabilia quia in sensibus aures sunt quibus per verba nihil non demonstrari potest To which purpose he citeth S. Aug. l 2. de Doct. Christ c. 3. predicate be knowne it appeares by that I haue allready said about it If it be considered secundum se as it is before the rest is vttered it is indetermined and he must make a new Dictionarie that will haue it in that acception to signifie bread Or Hic in the other forme determinatlie and ex vi sua to signifie wine into which new Dictionarie should the same compilers put Haec for meate which it doth signifie as determinatlie of it self the yong Schollers in Hic Haec Hoc would haue a feast If Hoc doth not being taken secundum se determinatlie signifie bread as it is manifest it doth not then D. MortoÌ„s whole building without more adoe D. Vshers argumeÌ„ts for bread are answered by F. Mallon falls vnto the ground Yet least it should not easilie enough be ruined this way he doth another way himself vndetermine it whilst he brings in an Armie of Witnesses to force his Reader to beleeue that the Sacrament is consecrated by prayer benedictioÌ„ distinct from these words Hoc est c. which he saith be not words of inuocation and prayer but of declaration It is in the second Chapter of his first booke in his Challeng where he saith The Archbishop of Caesarea cometh in compassed about with a clowde of witnesses and reasons to proue that the consecration vsed by our Sauiour was performed by that blessing by prayer which preceded the pronouncing of those words Hoc est corpus meum Were this so the chiefest of his D. Mortons cauils which is about the supposition of of the word Hoc were cut of by it When the water at Cana was changed and wine standing vpon the table what cauill could then be raised against these words Hoc est vinum This is wine He thinks he gets the Cause if he caÌ„ out of the words of any of ours deduce the contrarie to the common tenet of the Church Which manner of disputing in him is notoriouslie If the Church-authoritie be ouerthrowne by authoritie it must be donne by a greater The authoritie of priuate men is far yea infinitelie lesse in regard of the Diuine Assistance which the Church by promise hath He shall teach you Ioan. 14. 16. It has seemed good to the Holie Ghost and to vs. Act. 15. insufficient The Writers themselues were still readie to retract whateuer could be found in their bookes any way repugnant vnto Church-doctrine they knew they might mistake and therefore submitted their writings opinions and iudgment to the iudgment and Censure of the Church which they beleeued to be secured from errour by the prouidence of the holy Ghost her Master Should a man in the Schooles of Deuinitie step vp and say The definitioÌ„ of the Councell of Trent approued by the Church is repugnant in consequence at least to the OpinioÌ„ of suppose Bellarmine Ergo the definition is false He would be thought either to deride the Cardinall or to want something which commonlie men haue This I saie in generall touching the manner and for the matter it is well knowne the Cardinall I meane the same of others was able to defend both Vniuersall tenets and his owne priuate Answers and opinions against a better Scholler then D. Morton Doctor Featlie as it appeares by his ArgumeÌ„t out of Tertullians words puts the figure in the word Corpus ConfereÌ„ce of Cathol and Prot. doct l. 1. c. 10. a 1. for he would haue the words to runne thus Hoc est figura corporis mei which is the opinion of Oecolampadius fauored also by Caluin And according to this way the words Hoc â—st corpus meum are thus interpreted Hoc this thing est is corpus meum the figure of my bodie
Whence it will presentlie follow if you consider the â—ext well this is my which is broken deliuered for you that the figure of our Sauiours bodie suffred for vs. His Arguments are in the RelatioÌ„ where you will see their Answers Hee agrees with D. Morton in excluding the veritie of the bodie and in expounding Hoc this bread which is more then the word signifies And the determination of it to bread properlie taken is begd as hath beene shewed before and shall appeare more fullie hereafter in the Solution of his Obiections Neither doth it determinatlie import or signifie a thing distinct from Corpus If it did it were false to say pointing at you Hoc est corpus because the proposition doth affirme Identitie betwixt the significata of the two extreames which Identitie were not if Hoc determinatlie signified a thing distinct froÌ„ that which is signified by Corpus And by the same reason it appeares manifestlie that the extreames are not ex vi terminoruÌ„ disparata If they were Hoc must import a nature or thing distinct from that which Corpus doth import which is not onlie against Theologie but also against Logick and the generall notion of men that know Latine agreeing that hoc of it self determines no nature I note heere further that both these D. Morton D. Featlie do make the blessed SacrameÌ„t to be in it self nothiÌ„g els but bread properlie with a relation to grace and to the bodie now in heauen which relation being fouÌ„ded in the institution is rationis in the mind onlie and consequentlie how euer in words they repugne they make it a meere signe or figure This appeares by their interpretation of the wordes Hoc this bread est D. Morton doth signifie Corpus meum my bodie it doth signifie there is all or Hoc this bread est is Corpus meum the D. Featlie figure of my bodie the figure not the substance not the veritie They tell you there is more but if you aske what it is they cannot find it Grace is not the Sacrament but the This writing is the effect of my pen as the instrumentall cause but it is not my pen that still remaines a meere pen. effect of it Gods omnipotencie is not the Sacrament nor any part of the Sacrament properlie Neither is his decree to giue vs grace wheÌ„ wee receaue worthilie the thing heere meant by this word Sacrament Nor the faith and deuotion of the receauer faith is not the Sacrament Nor the bodie of our Sauiour in Heauen or on the Crosse What then is it Nothing but the signe that is bread properlie with a dubble reference one to the bodie or death of Christ another to grace nothing els This reallie is their tenet though they be ashamed many of theÌ„ to professe it Pretending a great feast they serue in dishes and in them the picture or figure of meate but the meate it self the bodie is they saie in heauen only neuer neerer The Catholiques interprete the words plainlie properlie Hoc this est is Corpus meum my bodie In which sence it is confessed by our aduersaries themselues that they importe such a reall presence as wee beleeue and defend So that My Lord sitting downe to defend had this aduantage on his side that the Scripture doth in plaine termes auouch his tenet And M. Featlie on the contrarie this disaduantage that he was to dispute against the proper sence of holie Scripture Which proper sence was when Luther began Hic error so the Sacramentarians do stile it apud totius orbis Christianos inualuit Bucer lib. de Concord pag. 660. Missae abominatio omnes reges populos à summo vsque ad nouissimum sic inebriauit vt c. Calu. l 4. Instit c. 18 generallie beleeued abbetted that confessedlie for Libenter concedo Idolomaniam Pontificiam cuius est verum sacrificium Missaticum totum paene terrarum orbem inuasisse praesertim superiore proxime millenario Hutter de sacrif Misl pag. 377. many hundred yeeres together Si veruÌ„ est quod de Corpore Christi he speakes to BereÌ„garius tu credis astruis falsum est quod ab Ecclesia vbique gentium de eadem 〈◊〉 creditur astruitur Omnes enim qui Christianos se esse dici laetantur veram Christi carnem verumque eius sanguinem vtraque sumpta de Virgine in hoc Sacramento se percipere gloriantur Interroga vniuer os qui Latinae linguae nostrarum ne litterarum notitiam perceperuÌ„t interroga Graecos Armenios seu cuiuslibet nationis quoscuncunque Christianos homines vno ore hanc fidem se testantur habere Lanfran Archiep. Cantuar. l. de Euchar con Bereng See the Censure pag. 331. All NatioÌ„s as many as beleeued that our Sauiour hath true Those who following the errour of Eutiches said the flesh of our Sauiour was turned into his Diuinitie said consequentlie to their errour that heere was reallie present the bodie of the Diuinitie Sacrificium panis carnis Christi negant esse corpus Christi sed diuinitatis corpus esse dicunt Euthym. in Panoplia par 2. tiâ— 20. VVhence it appeares how vnskilfullie they be by some brought for the Sacramentarian heresie flesh blood haue beleeued it amoÌ„gst them our cuntry See the Prudentiall Ballance England And Luther himself wrot a Defensio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verborum coenae booke in defence of it telling the Sacramentarians the text of Scripture is to In defens verb. coenae He is large in examining the places obiected out of S. Augustine Tertullian Cyprian Hilarius and Irenaeus Heereafter I shall haue occasion to bring some of his words touching the place of Tertullian which Featlie stands vpon and as for Irenaeus whom Birckbeck doth alleage he demonstrates plainelie that he held a reall presence of our Sauiours bodie to our bodies Pugnabat Irenaeus contra Valentinum Haereticum eiusque socios qui asserebant Christum non esse filium Dei non fore resurrectionem carnis nec corpus saluati sed animam Contra hoc scribit affirmat Irenaeus quod corpus etiam saluetur quod resurrectio carnis futura sit secundum Symbolum Apostolicum Inter caetera autem hoc contra ipsos producit argumentum Si corpus non saluatur quid ergo cibatur corpore in coena si ibi aeterno cibo vescitur vt in aeternum viuat necesse est Referamus autem propria ipsius verba Quemadmodum enim qui à terra panis percipiens vocationem Dei c. Luther in Def. verb. coenae p. 408. See the place for he is verie large Paulus dilucidè nos docet quid sit Dei vocare seu nominare vbi ait Deus vocat seu nominat ea quae non sunt vt sint Eodem modo Irenaeus loquitur de Dei vocare seu nominare Item Moyses Gen. 1. testatur Deum per suum vocare seu nominare quod est per verbum suum omnia creare Si tibi Oecolampadium
paines You haue allreadie satisfied my desire If it be knowne that there is a Censure made of VVaferers booke it is enough It is an honour to him more then he deserued There was but little in his Apologie and there is not much heere in the Censure He is a Master of Art and I a Bachelour of Art of Oxford Many of that Vniuersitie might I write my name at leingth would know me VVaferers learning is not much nor mine Minut. Foel His reading little The book he cites most is a tome of eight or ten leaues and I haue read a volume of that quantitie I shall haue occasion to cite Latine sometimes pardon me if I do not still put the same in English I was not willing to bestow so much labour vpon Mirth And to what end should a man english Aristotle He that vnderstands him not in Latine vnderstands him not in English I desire no Reader but a good Interpreter If you will read it do read it and if you will not read it do not read it Either will content me and more I will not beg what allreadie you haue donne was a curtesie to The VVriter L. I. TO MASTER MIRTH VVAFERER In oxford or Odiham or els-vvhere Quocumque sub axe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More vvitt and more grace THere is a time Sir as I haue heard to be merrie and when better then in the companie of Mirth I am no good Musitian yet for this once to beare a part with you for recreations sake I will discant vpon your base Apologie And because I haue heard others more skilfull then your self when I see that you are out or sing such things as you should not I will be I say not your (a) Monitor Cynthius I haue reade your elegant Pamphlet ouer and am thinking to tell others what I find in it What hinders me If they be good things your commendation will be the more that if I mistake not is the thing which you did aime at when you made it if they be not the fault was yours to make them publike and thereby to giue libertie to men without iniurie to your fame to speake of them He they saie that will not be laughed at must not plaie the foole vpon stage nor he publish his weaknes in print that will non endure a Censure VVaf pag. 5. you were told before that your scriblings were childish and full of errours If after this admonition you would needs come out in print you should haue blotted out the faultes which had beene to burne the coppie and not haue added to your childishnes impudence and obstinacie to your errours whereby your case is now made notorious and inexcusable Whilst the opinion of your weaknes stood onlie on report it might haue beene saide in your behalfe that fame doth not allwaies tell the truth but if our iudgment of such a defect in you be made according to your true picture drawne by your owne self the issue of your braine and image of your insufficiencie your pâ—inted and approued book in this case which is yours the Apologist himself knowes not how to make a good Apologie The ground which a good name and fame doe stand vpon and which is honours obiect or motiue is worth and vertue when we question a mans worth we may consider him either absolutelie in all kinds or respectiuelie to some particular waie of esteeme that is onlie in one kinde That which you in setting out this Pamphlet aimed at was to be thought a good Controuertist a discreete Counsellour in matter of Religion an acute Apologist Quandoque oportet vt contumeliaÌ„ illatam repellamus maxime propter duo Primò quidem propter bonum eius qui contumeliam infert vt videlicet eius audacia reprimatur de caetero talianon atteÌ„ter secunduÌ„ illud Prouerbiorum 26. Responde stulto iuxta stultitiam suam ne sibi sapiens videatur Alio modo propter bonum multorum quorum profectus impeditur propter coÌ„tumelias nobis illatas Vnde Gregorius c. S. Tho. 2.2 q 72. a. 3. and a good writer In which kind I tell you freelie Master Waferer you haue defamed your self if before you had any fame in this kind forfaited your honour This I will shew without solliciting any in Oxford to come and testifie what they know twice since I read your booke I haue beene there and neuer asked as much as what you were out of your owne mouth vnder your owne hand by your owne booke A booke that comes abroad into the world should haue nothing in it against faith or good manners your booke offends in both How it offeÌ„ds in faith and how deficient it is in all such learning as you haue vndertaken to shew the Censure will note it is more then can be saide in fewe words yet this in generall The whole scope of the booke is to maintaine an Heresie against Gods Church against our Blessed Sauiours expresse words for the maintenance of which Heresie you auouch many more VVaf pag 88 and stile it a meere Sophisticall cauil ô heauens to take Christ immediatlie on his word For manners Euerie one doth expect in a writer then chieflie when he treates of Religion Veracitie in elocution and tranquillitie of mind whereby his iudgment may be sincere and his words deserue credit But your booke discouers in you great defect in both it shewes you to be borne away with passion whollie partiall and much addicted to the vices of calumniating and lying The Censure will note part of your lyes and calumnies Here onlie I will put you in mind of your comportment towards my Lord of Chalcedon and S. E. betwixt whom you saie you diuide your bitter language Your cariage towards my Lord whom the greatest schollers in EnglaÌ„d do knowne to be a great scholler is giue me leaue to call a spade a spade malapertlie insolent You are a meere Punie and he a Reuerend Prelat yet you Good Master Doctor take notice that you must be kept ad idem But by the Doctours leaue For shame Father not not a word of this in answer to one who passeth for a grandie D. Smith laies downe a rule that Rather saie I è coÌ„tra the coÌ„parison of eating flesh in mummie deserues no other answer but mum yet because it is a peece of his Lordships wisdome it shall be sifted Then his Lordships singular imperfectioÌ„s O most vnsufferable dotage with other more bitter speaches wherewith your Puritan gaule seekes to dishonour his knowne worth And for S. E. your anger scarce forbeares to annihilate him in matter of learning He you saie hath answered but stammeringlie and by roate so poorlie as not worth confutation if as fraudulent and fabulous as his relation is illiterate and slender they haue neither truth nor honestie in them simple simple simple simple simple simple Far belowe the answer of D. Featlie a weaker pen may foile him euerie boy can
Eleutherius told d. See M. Broughtons Eccles Historie of great Brittaine 2. Age c. 14. Lucius that He the king was Gods Vicar in his kingdome Ergo one of the two if not both was a Protestant would haue subscribed to the 39. Articles Policrates and the Easterne Churches contradicted Victor who was in the e. Victoris sententiam probauerunt pp. CoÌ„cilij Nicaeni vt patet ex Euseb l. 3. de Vita Constant Et deinceps Haeretici habiti sunt qui contrarium senserunt vt pater ex Epiphan haer 50. Aug. haeres 29 Bell. li. 2 de Pont c 19. Irenaeus victorem ne tam multas Ecclesias omnino propter traditionis ex antiqua consuetudine inter illas vsurpatae obseruationem à corpore vniuersae Christi Ecclesiae penitus amputet appositè conuenienter admonet Euseb l. 5. Hist c. 24. right about the time of keeping Easter Ergo they were Protestants and would haue subscribed to the 39. Articles Irenaeus held the Apostles Creed and saies too that the Scriptures are in their kind f. Vnum quodque maximè tunc est perfectum cùm propriam virtutem est consecutum maximé secundum naturam sicut circulus tunc maximè secundum naturam est quando maximè circulus est Arist 7. Phys â— 18. Yet is Irenaeus for Tradition verie full l. 3. aduers Haeres c 3 Maximae antiquissimae omnibus cognitae à gloriosissimis duobus Apostolis Petro Paulo Romae fundatae Ecclesiae eam quam habet ab Apostolis traditionem annunciatam hominibus fidem per successiones Episcoporum peruenientem ad nos indicantes confundimus omnes eos qui quoquo modo vel per vanam gloriam vel per coecitatem malam sententiam praeterquam oportet colligunt Ad hanc enim Ecclesiam propter potâ—ntiorem prâ—ncipalitatem necesse est omnem conuenire Ecclesiam hoc est â—os qui sunt vndique fideles in qua semper ab his qui sunt vndique conseruata est ea quae est ab Apostolis traditio And in the next chapter Quid antem si neque Apostoli quidem Scripturas reliquissent nobis nonne oportebat oâ—dâ—nem sequi traditionis quam tradideruntiis quibus committebant Ecclesias cui ordinationi assentiunt multae gentes Barbarorum eorum qui in Christum credunt sine charactere vel atramento scriptam habentes per Spiritum in cordibus salutem veterem traditionem diligenter custodientes c By the way obserue what he thought of the Vniuersalitie of Iurisdiction which the Church of Rome hath Necesse est omnem EcclesiaÌ„ c. and his reason propter potentiorem principalitatem· The words of Eusebius if they be well lookt into import the same ne à corpore Vniuersae Christi Ecclésiae penitus amputet vt supra perfect that our Sauiour taking g. Accipiens panem suum corpus confitebatur how the Euangelist declares Iesus tooke bread and blessed iâ— c and said take eate This is my bodie Mat. 26. temperamentum calicis sui sanguinem confirmauit this is my blood of the new testament which is shed for many vnto remission of sinnes Ibiâ—em â— Iraen li. 4. c. 57. Our Sauiours words the words of consecration were practicall and did inferre what they signifie as you see by Antiquitie confessed Suprà pag. 479 seq where this Father is also amongst the rest And that he did vnto he change require omnipotencie as principall you may know by his owne wordes also li. 4. c. 34. Quomodo constabit â—is he speakes of Hereticks who denied our Sauiour to be omnipotent eum pâ—nem in quo gratiae actae sunt esse corpus Domini sui calicem sanguinis eius si non ipsum Fabricatoris mundi filium dicant id est Verbum eius per quod lignum fructificat c. bread into his hands said Hoc est corpus meum the words of consecratioÌ„ that the Gâ—osticks vsed Heatheriâ—h rights towards h Artes magicas operantur ipsi Carpocratiani incantationes philtra quoque â—hâ—titesiâ— c dicentes se porestatem habere â—d dâ—mâ—â—aÌ„dum iam principibus fabricatoribus mundi huius S. â—ren lib. 1 c. 24 Gnosticos autem se vocant etiam imagines quasdam quidem depictas quasdam autem de reliqua materia fabricatas habent dicentes formam Christi factam à Pilato illo tempore quo fâ—i Iesus cum hominibus has coâ—onant proponunt eas cum imaginibus mundi Philosophorum videlicet cum imaginibus Pythagorae Platonis Aristotelis reliquorum reliquam obseruationem circa eas fimiliter vt Gentes faciunt Ibidem imâ—gâ—s that the Disciples of Basilices vsed inchantments and called on i. Vtuntur qui sunt à Basilide imaginibus incantationibus reliqua vniuersa paâ—erga nomina quoque quaedam affingentes quasi Angelorum annunciant hos quidem esse in primo coelo hos autem in secundo deinceps nituntur 365. ementitorum coelorum nomina principia Angelos virtutes exponere S. Iren l. 1. c. 23. The Church did not thus yet she honoured the good Spirits as by one of the same Age S. Iustine whoÌ„ you cited as a Protestant you may knowe He speakes in the name of Irenaeus and Polycarp and the whole Church of that time Sed illum Deum Patrem eius Filium qui venit nosque haec docuit aliorum sequentium similiumque bonorum Angelorum exercitum Spiritum Propheticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colimus atque adoramus verboque re seu veritate veneramur idque omnibus qui discere volunt vt docti institutique sumus copiosè tradimus Apológ 2. ad Anton. Spirits but the Church not that there is no way to be saued but by beleeuing in Iesus Christ Neither is there saluation in any other for there is no name vnder heauen giuen amongst men whereby wee must be saued Acts 4. v. 12. Ergo he was a Protestant and would haue subscribed to the 39. Articles Melito putting downe the bookes of the old Testament saies l. The Scriptures themselues were not fullie receaued in all places no not in Eusebius his time He saith the Epistles of Iames of Iude the second of Peeter the second and third of Iohn are contradicted The Church of Syria did not receaue the second Epistle of of Peeter nor the second and third of Iohn nor the Epistle of Iude nor the Apocalyps The like might be said of the Churches of Arabia VVill you hence conclude that those parts of Scripture were not Apostolike or that wee need not receaue them because they were formerly doubted of Bilson in his Suruey pag. 664. See Couel against Burg. 87. seqq Tbe Protest Apol tract 2. c. 2 sect 10. subd 2. nothing k Simon dicebat secundum ipsius gratiam saluari homines sed non secundum operas iustas S. Iren. l.
he hath escaped for no Pursuiuant with his commission euer found the way thither where he is He that amongst the Fathers is pretended in the Catalogue for most points is S. Augustine who is Birckbeck saith against Church-tradition the reall presence worship of images inuocation of Saincts merit and efficacie of workes donne in grace and held onlie two Sacraments whence he leaues his Parish to conclude he was a Protestant But when he thinks the thing is donne the taske returnes againe Saint Augustine did hold and maintaine a. S Aug Epist 118 de Corr. gra c. 13. de Spiritu lit c. 17. merit of works donne in grace Ergo he Was no Protestant He allowed inuocation of b. Lâ— 20. cont Faust c. 21. l. 21 de ciuit c. 27. de cura pro mort c. 4. de bapt l. 7. c. 1. Saints Ergo he was no Protestant He did approue of honour giuen to c. In Ioan. tract 36 de cons Euang. l. 1. c. 10. de Trinit l 3. c. 10. Doct. Christ l. 3. c. 9 Epist 103. reliques holie signes and the Crosse or Crucifix Ergo he was no Protestant He admitted d. Li. 2 con Petil. c 104. l. 2. con Ep Paâ—m c. 13. de bono coniugij c. 24. more Sacraments them two Ergo he was no Protestant He beleeued the e. Epist 162. Conc. 1 in Psal 33. l 9. Conf. c. 13. l. 2. con Adu leg c. 9. reall presence to the signes and mouth Ergo he was no Protestant He receaued bookes of Scripture according to the iudgment of the Catholike f. Con. Epist Fund c. 5. de doct Christ l. 2. c. 8. Church Ergo he was no Protestant He submitted his iudgment to the g. Lib. 1. de Bapt. c. 18. l. 2. c. 4. 9. l 5. c. 17. de vnit Eccl. c. 19. lib. 1. cont Cresc c. 32. 33. de vtil cred c. 17 See the CoÌ„fessio Augustiniana He that subscribeth must admit all your Articles but the deniall of one or two is enough to make one to be no Protestant iudgment of the Catholike Church in a Plenarie CouÌ„cell Ergo he was no Protestant Shall I looke a little further into the Catalogue Who be heere Gregorie our Apostle Austine the Monk Venerable Bede Charles the Great Saint Anselme Remigius Columban Venantius Fortunatus Theophilact Oecumenius gratian what Were these Protestants It seemes by the Collectour And rather then want impudence he fills roomes with Monks and Abbots and S. Bridget is there too Schoolemen also for he hath opened a case to let in all Peeter Lombard Bonauenture Ockam Holcot Alexander Hales Ariminensis Gerson Biel Scotus any bodie euerie bodie So he but professe himself a Christian what shall hinder Suppose him a Papist as a. Li. ad Eugen. de consid c. 8. Bernard he may be in Or a Pope as b. Epist 84. ad Anast Serm 3. de anniuers assumpt Leo the great he may be in If he maintaine worship of images as c. Lib. 4. de fide orthod c. 12. 17. Damascen he may be in If he defend prayer to Saints and for the dead as d. In 4. Sent. dist 45. qu 1. q. 4. a. 1. Durand put him in too Eusebius Caesariensis was an e. S. Athan. l. de decret Syn. Nicen. S. Hier. adu Ruff. Syn. 7. act 5. Arian yet he is in TertulliaÌ„ was a f. Hieron de Script Eccles Montanist he is in The author of the bookes g. Birck pag. 157 S. Thom. In his Theologicall Summe and in his Commentarie vpon the bookes of Sentences de Ecclesiastica coelesti Hierarchia he stiles a Knight of the post and yet hath put him in Nothing that I can see keepes one out S. Thomas held the lawfullnes of Communion in one kind prayer to Saints worship of images merit of works vnbloodie Sacrifice transsubstantiation He was a Friar and a Massing Priest as they speak he acknowledged the Popes Supremacie and submitted his iudgment to the Church yet S. Thomas is in Take heede Reader whateuer thou be of writing for if he finde thy name in print he will put it in too If he names not these for Protestants where 's the h Edant origines Ecclesiarum suarumâ—e uoluant ordinem Episcoporum suorum c. Tertull. lib. de de Pâ—aesc c. 32 Qui estis quando vnde venistis Quid in meo agitis non mei Mea est possessio Olim possideo prior possideo Ibidem c. 37. Catalogue In his Epistle to the Reader he tels of a Catalogue of their Professors which the dispute in his Parish occasioned him to drawe and that Featlie did encourage him to go on with it and put in and put out and this is the ten yeeres work In which time it seemes he forgot what he was all the while about The men he fawnes on most be Wickleffists Hussits and Leonists oâ— Waldensians who themselues could not showe their Catalogue of Predecessors neither were they of the Protestant Religion as my Lord of Chalcedon hath demoÌ„strated in his bookâ— de Authore Essentia Religionis Protestanticae But do you not think Masteâ— Birckbeck that some in England haue their eies vpon an vglie foule CoÌ„sequeÌ„ce that atteÌ„des the maintaininâ— of such men Wickleffists and Hussits to haue beene in their times the Church of God and the purer part of it One of their tenets is and if they were the Church of God their Authoritie was not little that a man by a mortall sinne looseth his a. Nullus est Dominus ciuilis nullus est Praelatus nullus est Episcopus dum est in peccaro mortali VVickleff art 15. Conc. Const sess 8. Hus ibidem sess 15. a. 30. dignitie whether it be Ecclesiasticall or Temporall another that b. VVickleff· apud VValdens tomo 1. l. 2. c 8 9 Hus in Conc Const sess 15. Praesciti non sunt partes Ecclesiae cum nulla pars eius ab ea finaliter excidet eo quod prae iest inâ—tionis charitas quae ipsam ligat non excidit See the Protest Apol. tract 2 c. 2. sect 4 5. and sect 3 â—t is confessed also of the VValdenses that they hâ—â—d Neither Priest nor ciuil magistrate being guiltie of mortall sinne enioy their dignitie or are to be obaid none but the Predestinated be in the Church Where such Maximes and they be their Maximes be fixed in the mind what obedience what loyaltie what order can be expected either in Hierarchie or in Monarchie Sure where all sinnes are of their nature c. Habeant filij Dei omne peecatum mortale esse quia c. Calu. l. 2. Inst c 8. â— 59 VVickleff apud VValdâ— to 2 de Sacram. c. 54 seqq Lutherus vero in def aâ—â— 32. dixit omne opus hominis iusti esse peccatum ex natura sua mortale See Abbots and whittak mortall another Maxime amongst amongst Puritans a Prince that had subiects