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
alloquitur haec definitio non placet age praesta te Magistrum nos doce quid aliud vocatio Dei esse possit quando Deus vocat dicit appellat nominat Hoc verbum Dei est cum inquit Hoc est corpus meum sicut in Genesi ait Fiat lux fit lux Deus est qui nominat seu vocat quicquid nominat id illico praesto est vt Psalm 33 testatur dixit facta sunt Ibidem Item Irenaeus ait Quomodo autem rursus dicunt carnem in corruptionem deuenire non percipere vitam quae à corpore sanguine Domini alitur Hic iterum audimus corpus nostrum eo cibari corpore sanguine Domini vt in aeternum viuat non corrumpatur vt Haeretici somniabant Irenaeus loquitur de corporali manducatione cibatione corporis tamen vult cibum illum esse corpus sanguinem Domini Ibidem He brings there also the Sacramentarians Euasions and refutes them out of Irenaeus words cleere plaine in so much that it caÌ„not Si quispiam mihi persuadere potuisset in sacrameÌ„to praeter paneÌ„ verum ego captum me video nulla euadendi via relicta textus enim Euangelij nimis apereus est potens Epist ad Argentin habetur tomo 7. in Epist Farrag be auoided auouching withall that it was the Fathers tenet So likewise doth Melancthon Melancth l. de Ver. Corp. Quid fiet in tentatione cum disputabit conscientia quam habuerit caussam dissentiendi à recepta sententia in Ecclesia Tunc verba ista hoc est corpus meum fulmina erunt Ibidem Sequor saith he veteris ecclesiae sententiam quae affirmat adesse corpus in coena ac iudico hanc habere Scripturae testimonium I follow the sentence of the auncient Church which affirmes the bodie to be preseÌ„t in the supper I iudge it to haue the testimonie of Scripture Those who stood on Featlies side were such as by Apostacie had gonne out of the true Church Archidiaconus Andegauensis anno 1035. Docuit paruulos non esse baptizandos teste Guit mundo eiusdem temporis scriptore Hanc autem Haeresim esse constat vniuersalis ecclesiae testimonio idemque fatentur Angli Protestantes Berengarius who Malmesb. l. 3. recanted Sacerdos Pastor de Lutterworth anno 1371. Wickleff Archidiaconus VVittembergensis Lutheri discipulus Carolstadius Pastor Tigurinus Swinglius Ex monacho Apostata Oecolampadius Nouiodunensis Deus adeo hunc Haereticum percussit vt desperata salute daemonibus inuocatis iurans execrans blasphemans miserrimè animam malignam exhalarit Schlussel in Theol. Calu. fol. 72. idemque testatur Hieron Bolsecus in eius vita That Luther Caluin Swinglius Carolstadius Oecolampadius had beene Papists as they speake before they fell into their Heresies is declared out of their owne authors in the booke de Auth. Prot. eccles l. 2. c. 11. Caluin See the Censure pag. 274. Iudas and that great Apostata the See the Censure pag. 274. Deuil I do not mention Touching this Bertrame reade the Plea for the Reall Presence against Sir Humfrey Linde by I. O. Bertram because he that makes any speach in him Caluinisticallie ProtestaÌ„t in this matter doth withall make him coÌ„tradict himself it is the same of that Concerning this Homilie and the Author see the Prudentiall Balance l. 1. c 19. in Odo and Alfrick c. 22. n. 4. Homilie which is cited as Elfricks and thereby casts him of The Iudge of Controuersies is according to our Aduersaries themselues either the scripture or the Spirit If wee goe with the Controuersie to the Scripture to our Sauiour speaking in it the cause is ours This is my bodie which is broken for you Which words if they be certainlie true in a proper and literall sence then wee are to yeeld the whole cause reall Presence propitiatorie Sacrifice and Adoration saith D. MortoÌ„ the last who wrot in England before Waferer of this subiect I haue said oft and now repeate the same againe that the litterall sence or letter cannot be retained in these words of Christ Cited p. 293. This is my bodie without establishing the Papisticall transubstantiation saith Beza If we go with the Controuersie to the Spirit in the Church we gaine the Cause too for all knowne Churches in Luthers time did beleeue and professe it If to the Spirit in the first Protestantes Luther and his Disciples the Cause is ours If wee consider diligentlie the circumstances of the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my owne bodie that which is deliuered broken crucified for you and of the blood in like manner vt supra pag. 11. wee are more and more confirmed in our tenet If wee reade the Fathers wee finde theÌ„ to be ours the Lord of Plessis Mornay had obiected out of them by the help of his Ministers what he could but he is fullie answered by the worthie Cardinall Peron in a iust tome of this subiect onlie which booke he were to refute that would laie claime to Antiquitie in behalf of the Sacramentarian Heresie Moreouer that our tenet of the Reall presence of our Sauiours bodie vnder the signes was the tenet of Antiquitie the Church tells vs the Church I say in Luthers daies and before a thousand yeers together in which Church there haue beene innumerable great Schollers examining Recordes reading the Fathers comparing and considering the text of Scripture and this Church tells vs the Fathers their predecessors taught them as they teach vs. Why should wee not beleeue them in a matter so plainlie deliuered in the Scripture rather then Daniel Featlie or Oecolampadius or Iohn Caluin If you will moue vs with Authoritie bring greater Authoritie If you will moue vs with Scripture bring plainer Scripture and more worlds openlie in plaine termes interpreting it against vs. The Authoritie of one Deuine of a Nation will not serue against a world The Doctour obiecteth S. Augustine but against S. Augustine as hereafter will appeare He obiecteth Tertullian and Origen and against Tertullian and Origen they in this point were not diuided from the world But had Origen or Tertullian beene opposite in their opinioÌ„ who so mad as to follow them against so great an authoritie as the Church To oppose a lesse Authoritie to a greater thereby to think to winne the cause is absurd If Authoritie can moue the greater it is the more it moues To vrge against the Church the words of any in As when a man speakes of the practicall dictio or vocatio which is a making of the thing by saying it is or calling it by the name Ipse dixit facta sunt Lazare veni foras Adolescens tibi dieo surge to interprete hâ—s words of a meere speculatiue dictio or vocatio Qui est à terra panis percipiens vocationem Dei iam non communis panis est sed Eucharistia ex
space of an hower before D. Smith should obiect any thing D. Smith answered that he thought this to be an vniust condition as well because M. Featlie had not permitted him when he was to defend so much as to shew the grounds of his tenet and therefore why would himselfe demaund now to dispute when his turne of defending was as also because no such condition was agreed vpon in the treatie but onlie that M. Featlie should haue one daie allowed him to oppose and D. Smith should haue another He demanded therefore now a daie wherein he onlie might oppose according as it had bene graunted to M. Featlie before But M. Featlie refusing to yeeld thereunto M. Kneuet prouided himselfe for his iourney determining on Tuesday to leaue Paris VVhen M. Featly heard of this hoping as it seemes that D. Smith would not challeng him to dispute any more after M. Kneuets departure late at night about nine a clock he sent M. Kneuet to him and said he would be ready to meete him the next weeke vpon condition a day might be allowed him to prosecute the rest of his arguments D. Smith told him that could not be himselfe being the next friday to depart out of Paris but gaue him leaue to choose for the time of conference Tuesday VVednesday or Thursday for longer he could not differ it adding that if M. Featlie would make choise of none of those dayes he could neither performe his promise nor saue his honour He said also that if M. Featly would put downe vnder his hand that he would not keepe the first conditions of the conference but adde new conditions he would sollicite him no more but this he would interprete as a declining of the conflict VVherefore the day following M. Featly wrote vnto M. Kneuet saying he heard that D. Smith exacted of him his promise to meete againe that he was ready to performe it vpon Tuesday on condition that he might haue leaue first to propose all the rest of his arguments as he said D. Smith promised VVhich thing verily was most false for the promise was not made of all arguments but of a day wherein he should propose which what arguments he listed which wâ—s accordingly permitted him to doe That he now declines the conflict it is euident both by the new conditions which he doth propose by his owne words to one of his freinds whome he told that Catholikes brought so many (a) Traitté du S. SacremeÌ„t de l' Eucharistie par l'illust Cardinal du Perron Paris 1622. Testimonies of Fathers to proue the reall presence that there was need of many weekes to read them ouer and by the confession also of another of his companie who said plainly that M. Featly did exceedingly feare to vndertake the part of defendant and sought a fit occasion to saue his honour THE NOTES OF S. E. THus ends the Relation which had neuer lookt so farre abroad had not the Minister importunely called it out It was not adorned for the print but plainely set downe as you see howbeit being euocated to publik iudgment it feares not to appeare euen there where the Doctour thinks all are on his side It is no great matter by the presse to make a show to triumph in papers and speake freely there where none may contradict but could the Reader haue beene a Spectatour and seene this action in the life he would haue acknowledged what M. Kneuet hereupon did confesse that M. Featly was to yong for Doctour Smith He is many waies to weake to vndertake so greate a wit so ready in answer so strong in argument so conuersant in Scripture Fathers Deuines Much lesse whateuer outrecuidance makes him think of his ability is he able to ouermatch an vnderstanding so full of light so ample so vigorous excellently furnished with all variety of learning and in a cause so cleere so common the cause of the whole Catholike world wherin the IVDGE of Controuersies if the Scripture be Iudge giues the sentence openly in plaine termes on our side and the Holy Ghost in the CHVRCH doth confirme it By the Ministers cariage in the busines and by his owne Relation since you may conceaue what is in him Ex vngue you may gather what a thing the (a) Iâ— taâ—res Libyâ—â— ruunt leones Ne sint papalionibus molesti Featlie of himselfe in his Sacrilegâ— p. 28â— Lion is I haue heard from one that was present at the Conference that he brought his arguments with him written in a paper and vrged them soo poorely that M. Pory did prompt him diuers times He reports indeed that one of the standers by said it was vera digladiatio and not Sorbonica velificatio velitatio I thinke he would say I inquired of the partie from whose mouth the speach should haue come who remembers no such thing but tells me the minister did runne ouer his arguments so sleightly that it deserued on his part rather to be called leuissima velitatio then vera digâ—adiatio And as for the Sorbone Disputants ouer whom he would insult in the comparison the Hugonots in France do know there neuer wanted euen of those Bachelours which he doth glance at such as were able ready to meete his Master Moulins when soeuer he durst enter combat M. Kneuet vpon the Ministers poore cariage in the dispute and tergiuersation afterwards when he shoulde haue answered disliked the Protestant Cause which he saw their Champion could not make good with argument in the presence of a Schollar nor durst face to face appeare to defend it and soone after was reconciled vnto the Church and at Venice died a Catholike So my Lord though he were not permitted once to put an argument nor so much as to shew the grounds of our tenet vsing the buckler onely neuer suffered for to draw the sword got the feild and bore away the prize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heer 's the leap Heere the leape HAEC Relatio disputationis habitae inter Reuerendissimum Dominum Richardum Episcopum Chalcedonensem Danielâ—m Featlaeum Ministrum Protestanticum de Reali Praesentia Sacro-sancti Corporis Domini N. I. C. in Eucharistia vna cum notis S. E. adiunctis nihil habet Catholicae fidei aut bonis moribus contrarium prout mihi constitit ex fideli relatione cuiusdam S. T. Doctoris qui opus totum perlegit Actum Duaci 9. Iunii 1632. GEORGIVS COLVENERIVS S. T. Doctor Regius Ordinariusque ac primarius Professor Collegiatae Ecclesiae S. Petri Praepositus Canonicus Academiae Duacensis Cancellarius librorum Censor A RELECTION OF THE PRECEDENT CONFERENCE Wherein it is defended against the exceptions OF MIRTH VVAFERER MASTER OF ART OF ALBAN HALL IN OXFORD AND HIS APOLOGIE FOR DANIEL FEATLIE D.D. Censured by L. I. Non disputare amant Haeretici sed quoquo modo superare August con Faustum lib. 13. c. 12. TO THE READERS OF THE TITLE THese Gentle Readers are to thank you for your
tell you Your Sophistrie is slender and boyish your verie A. B. C. of Logick will teach you Onlie smile at some passages and they are answered He must giue me leaue to answer with a smile you doe wiselie to applie your self to the vnlearned for they that can sift authors we will pardon his doting you close this senteÌ„ce verie saucilie if you were not as good as cup-valiant though you should teach the ignorant as seldome you do now at least in his place I am to do so but Mercurie is not made of euery stock Pardon my interrupting of you I was wearie in gathering those phrases out of your booke Brieflie that I may end though you do not you tell him he is shameles and foole-bardie that there is in hâ— answer that Reader which thou hast but now seene insufficiencie and obstinacie fallacious dealing the spirit of contradiction bitternes satyrs inuectiues jeeres slaunders detractions lies non-sence calumniations and what not yet forsooth if some lines may seeme to gall him I ' le make say you no Apologie because it can plead retaliation Can it so Master Waferer and are the holie Brethren vindicatiue indeed It seemes Et Laeto sua bilis inest I haue recited part of your language which you say you deuided betwixt them two for you deale by retaile with them with other Catholike Deuines you deale in grosse calling their learning iugling Philosophie their tenets impious delusions their pens impudent and their doctrine such as will not stick to license the lowdest lie so it be aduantagious to the cause of Rome So you There are some the Philosopher tels qui circa finem communem peruerse iudicant who iudge vnto wardlie of the the common highest end You know their name The Scripture saith there are an infinite companie of fooles and euerie one will be medling you beginne to be wise in your owne conceit I will answer or censure you this once least that egge prooue a cocatrice in your braine my Censure shall be your glasse wherein you may examine both your learning and your manners and amend I shall be thought by some lesse wise for appearing with you vpon â—he stage especiallie in the manner that I do but no matter so I may do you or any other good One said S. Paul to the weake I became as weak that I might gaine the weak and I am made all things to all men to gaine all to Christ. To deale with you required no sad thoughts or deep studdie and there are Feriae Academicae schollers haue their daies of recreation Neque semper arcum you came abroad Master Waferer as I suppose a fit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew Mirth and I without offence may sometimes smile congruit veritati ridere quia laetans Tertull de suis aemulis ludere quia secura est It appertained to the part I vndertook Vbicumque dignus risus officium est Sickmens pills are lapt in sweete some maladies be cured with musick If mirth recouer you I shall be glad I made you merrie If vpon the Censure you grow penitent I shall be glad I made you sorrie Not that you were made sorrie but that you sorrowed to repentance To others I shall giue warning to take heede of such PaÌ„phlets as yours made to spred errours they be prophane and vaine bablings that increase by degrees to more and more vngodlines they partake in their kind the pestilent nature of serpents and this yours Master Waferer which raiseth vp the head to hisse at the doctrine of the Church and spits venom at the Defenders of it is one But I will cut it into pieces and with the segments will make a medicine to cure the swelling which another of the same kind Featlies Conference hath made in your head This your Pamphlet the gay coate of your Indiscretion you haue laced vp and downe verie trimlie with verses Nunc oblita mihi tot carmina It is longer since I was a child Els out of the ruines of that kind of learning I would hurle sometimes a piece at the head of your Apologie My quarrell Master Waferer is not with your person but with your book If I touch you it is by that medium no other put that of I touch not you but some other that hath scribbled it Whether you be the man or not I wish to you as to my self and to all that God in his mercie will please to amend what is amisse in vs and make vs eternallie his seruants This is the minde and prayer of Your frindlie Enemie and censuring Friend L. I. ANSWER TO THE EPISTOLARIE PROLOGVE BEfore your Apologie be diuers Epistles scarce worth reading not worth answering In one of them which is to S. E. you quarrell with him first for concealing his name you sawe the first letters of it enough to owne the book He was not to make it further knowne to such as you who vex your Antagonists more with Pursuiuants then with Arguments Had I been the man I might haue told you further that your prophetick wit had half speld the letters begining your Epistle to him thus Sir Refuter in concealing your name c. S. you read sir the title of a Barchelour Dimidium facti qui benè coepit habet Secondlie you quarrell with him for saying that my Lord of Calcedon is a Doctour of Deuinitie and of Oxford he told Featlie so when they met whereas it is conceaued Suprà pag. 8. say you that his Lordship can shew no testimonie of his degree taken then his owne hand Yet he can Master Waferer as good not to say better then your Doctour can for his and deriued from that Authoritie which is able to erect Vniuersities and hath established all that indeed giue degrees in Deuinitie The authorizing of that power which is to giue publik testimonie of abilitie in highest learning and to declare a man fit to teach it teaching of Deuinitie being a matter of great consequence in the Christian Societie doth appertaine to the See Apostolique And he who can erect an Academie can make one to be of it Thirdlie you tax him as if he had said that my Lord Suprà pag. 10. after he was Bishop had challenged Featlie in England you shall haue your answer in the end of the Censure meane while he who reades the words of S. E. will see that you mistake and misreport him In another of your Epistles you shew the streingth of your phantasie which hath suddainlie shrunk S. E. into the littenes of a pigmie and magnified Featlie into a tall Giant He S. E. is say you far belowe the answer of D. Featlie who lookes be like ouer him as the Deuil did the word is ouer Lincolne But if your Champion be so far aboue may it not be waigh them againe because he is in this cause minus habens You adde that some weaker pen your owne may foile him But you beginne to crow to soone