vine I will not drinke from hence forth of this fruite of the vine and he is senceles that cannot see this reference it is so plaine If you desire to knowe more of this cup read S. Luke where the thing is more at large You are wont to saie Scripture must expound Scripture heere it doth so why doe not you beleeue what it tells you D. Featlie All the Fathers generallie vnderstand those words I will not drinke c. of the Sacrament Answer You were told that some doe and had answer giuen you according to that opinion which answer you haue not impugned that some doe not as S. Ierom S. Beade S. Anselme Theophilact whose opinion is better grounded as hath bene shewed Wherefore you did amplifie when you said all generallie vnderstood it of the Sacramentall cup. And when you come to verifie your words by naming those all you finde onelie fiue in all with one particular Councell all which held the reall presence and were opposite vnto you in the cause Let vs looke on them seuerallie Clement Cyprian Chrysostome the Authour de dogmatibus Pope Innocent and the Councell of Wormes First the Bishops in the Councell of Wormes were knowne Papists in communion with the See of Rome and at that tyme when by your owne confession the whole world beleeued the reall presence and Sacrifice of the Masse which they also professe euen in the Canon whence you would dispute and throroughout they shew themselues Papists acknowledging Confirmation Monkes Penance or Sacramentall Confession c. together with the Popes authoritie in calling Councells and determining controuersies appertaining to Religion The treatise de Ecclesiasticis dogmatibus which you cite as S. Augustines is not his and you haue beene told alreadie what sainct Augustine said was in the Cup Ep. 162. euen the price of our Redemption He taught also that the holie victime whereby wee were redeemed l. 9. was dispenced from the Altar that Christ had his owne bodie in his owne hands Conf. c. 13. suprà pag. 45. and so caryed it after such a strange manner as no man euer before did or could beare himselfe that wee receaue the Mediatour Iesus Christ with our mouth Conc. 1. in Psal 33. l. 2. con◠Adu leg c. 9. and with our mouth drinke blood notwithstanding the seeming horrour Clement saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c as our Sauiour in the Gospell I am the true vine Io. 15. if he a vine his blood and especiallie as in the chalice may be called (a) See S. Ierome cited p. 111. m. wine S. Chrysostome saith in the place obiected that our Sauiour doth chang the things proposed that he doth nourish vs with his owne bodie that we receaue him and touch him and haue him in vs that Angels tremble when they see the thing wherewith wee are fed and exhorteth vs to beleeue it is as our Sauiour tould vs his bodie and not to trust our sence He saies also that is in the cup which did issue out of the side of our Sauiour S. Cyprian did openlie professe vnbloody Sacrifice vnder the formes of bread and wine Epist. 63. Neither can all your glosses obscure those words before alleadged Panis iste quem Dominus discipulis porrigebat non effigie sed naturâ mutatus omnipotentia verbi factus est caro suppose I say the same of the wine genimen istud non effigie sed naturâ mutatum omnipotentia Verbi factum est sanguis That frute of the vine being changed not in shape but in nature is by the OMNIPOTENCE of the WORD made blood Innocentius tertius in the booke you cite expounds the Masse defends the reall presence and teacheth expreslie transubstantiation which he did also define in the greate and generall Laterane Councell D. Featlie What answer you to so many Fathers a Councell and your Pope Answer I might as you see turne the demaund back to aske of you what you say to so many Fathers and a Pope in a Generall Councell But to forbeare making thrusts because you think that is not faire plaie in a defendant as there aret two Controuersies so you shall haue for answer two things first that all are against you in the matter of the Reall presence against which you are disputing which matter is defined by the Church openlie deliuered in the Scripture generallie acknowledged in Antiquitie and those whose authoritie is obiected did all beleeue it as we doe wherefore themselues were to answer your scruple would doe it easilie in manner aboue (a) In my Lords answer pag. 165. specified Secondlie the other Controuersie is not determined by the Church neither did the Councell that you speake of a Nationall Councell only determine and define it nor Innocentius propose it as matter of beleefe but only as a priuate Doctour makes his vse of it nor the Fathers generallie consent in it nor the Scripture openlie deliuer it but rather the contrarie Wherefore admitting it to be probable you are to thanke those Authours for the curtesie for you cannot get so much by waie of argument And he that could should not be contradicted on our part for persisting in the beleefe of the reall presence wee might indifferentlie defend The Reader may perceaue by the Ministers words more then the Minister would haue him to beleeue touching the euent of the conference either that it was or that it was not the consecrated cup which is meant by those words in S. Mathew D. Featlie D. Smith triumphed as if he had gotten the daie saying are these your demonstrations are these sufficient causes why you should seperate your selues from our Church and from your brethren the Lutherans Answer Had he not reason when your oppositions were all answered and the Dispute at an end The reasons mouing to leaue THE COMMVNION OF THE CHRISTIAN WORLD should be vnauoidablie conuincing but hetherto there haue appeared none such nor euer will doe from the mouth of any Protestant THE BREAKING VP of the conference and the Ministers terguiersation ANd heere the conference ended hauing lasted neere seuen howers from noone till it was almost night Some daies after D. Smith hoping according to M. Featlies promise he should also haue a daie to propose the arguments for the Catholike tenet told M. Kneuet that he would be readie to dispute the next Tuesdaie being the tenth of September desiring him to giue M. Featlie notice of it the Sundaie before but though he went thrise that daie and twise the next vnto the house wherein M. Featlie did abode he could not speake with him F. l. 1. d. 1. c. c. v. c. 9. 44. At length hauing gotten to speake with him he warned him to prouide himselfe against the daie appointed but the minister began to pretend that he was to write letters and that there remained yet a great part of their arguments whereunto in equitie it should be answered or at least they should be proposed for the
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
two lines out of the former almost two lines of the later least I be forced abruptlie to break him of I beginne as he doth with the Synopsis of the matter Apologist This Section refutes their construction of those words The cup is the new testament in my blood Censure One Apologist Shewes that there is no substantiall change wrought by them Censure Two Apologist That there is not identitie materiall he meanes in them vzt of the blood and the thing whereinto the wine is changed Censure Three So farre the Synopsis Now the Discourse Apologist By vertue of the words This is my blood of the new Testament This cup is the new TestameÌ„t in my blood He who will first conclude a substantiall change and then consequentlie He will presume identitie in them but both vntrulie Censure Four And yet there is fauour too For first in the text out oâ— which S. E. if you meane him defends and auouches the Reall presence of the blood there is more then you cite he insisteth on words by you omitted Your Doctour had obiected that no substaÌ„tiall part of any testatour could be properlie his testameÌ„t in that seÌ„ce wherein my Lord heer tooke the words S. E. answers that this assertion of you Doctour is contrarie to the Gospell which importes as much as this This drink in forme of wine is my testament which drinke is shed for you hence he doth auouch If shed for vs it was blood blood a testament and blood is â— part The text he cites is in Saint Luke whither he refers you to reade the wordes of our Sauiour which be theâ— This the Chalice the new testament in my blood which it shed for manie vnto remission of sinnes Secondlie in that you he the chang of wine into blood the identitie of blood with the thing â—nto which wine is changed be not â—â—ulie auouched out of the text you â—peak at one time two vntruthes Apologist I will distinctlie giue answere to this confused Section Censure Let this passe without a Note though the Discourse in the â—ection as he cals it be distinct and â—leere not confused and this Apologist so farre froÌ„ giuing a distinct answer that he doth not answer Apologist Doctor Smith and his Second admit what vpon further try all they denie a figure in those wordes of the â—up Censure Fiue Apologist Aske them how they vnderstand these words this cup is the new testament and they replie properlie enough What then is the new Testament it cannot be denied but that it is the last and eternall will of Christ the testatour c. now how a cup which is no other theâ— the work of an artificer can be saiâ— properlie to be this let who will iudge Censure Six They do not saie that the artificiall cup is either the interiour will or the authentick signe of it as he who will iudge may see pag. 100. seqq Apologist But they proceede to affirme it the cup which is no other then the worke of an artificer properlie to be called a Testament because saie they it is an authenticall signe of his will Censure Seauen Iudge now Courteous Reader whether this be a man to write books anâ— teach Diuinitie I will not saie he is either witles or willfullie malicious tâ— vent such things in print the bookâ— being yet extant which he doth thuâ— impugne but the learnedst freind hâ— hath will as easilie maintaine thaâ— black is white as defend his innocencie vnles for I will not think him to be as he termes S. E. cup-hardie as he was an infant by his Relation at the time of the Conference so yet he bee indeed an Innocent I haue gonne ouer but six and thirtie lines all lying together or lying alltogether and allreadie repent me of the losse not of my labour for without labour I found what I lookt for but of time Should a man runne ouer all your booke in this manner Master Waferer he would finde this nastie Centon made to couer your needie cause as full of lyes as a slouenlie beggars breech is full of though you pretend to be a sworne enimie to that vice and so farre that because equiuocation doth seeme to resemble it soÌ„what you bitterlie declaime against equiuocation too and challenge more credit to your bare affirmation theÌ„â— Catholike is able to deserue sending vs this insinuation publikelie by the print Let me tell you a Protestant hath more reason to be beleeued on his bare word VVafer pag. 97. then a Papist because the Protestants religion ties him to speake the truth from his heart without any mentall reseruation but the Papists doctrine teacheth him a pretie kind of deceipt called equiuocation and will not stick to license the loudest lie so it be aduantagiouâ— to the cause of Rome And he too Saint Ierome saies to me seemes an Hypocrite who saith vnto his brother staie let me take a motâ— out of thine eie Our Sauiour himselâ— stiles him so Hypocrite first cast thâ— beame out of thine owne You tell thâ— Church of Rome there is in heâ— doctrine a prettie kind of deceit called equiuocation which you arâ— offering nicelie to take out anâ— cannot see the monstrous lies thaâ— lie in your owne booke to whicâ— for they come out of your moutâ— vpon the paper as thick as waspâ— out of a nest whilst you are speâ—king of a prettie deceit which yoâ— your self impose you adde an other in your book that the Papists doctrine will not stick to licence the loudest lie But who licencied your Book Master Waferer whose approbat had you to it I should haâ—e thought none but the Father â—ies would haue liked it it is â—o enormouslie peccant against faith and good manners so full of â—ies in matters of both kinds had I not heard six monthes â—nd more before the printer maâ—e it a coate where the babe was â—t nurse with other circumstances which are knowne to Mistrisse Featâ—ie The seuenth Argument was taken out of that place of S. Mathew where the cup our Sauiour drank of is called the fruit of the vine It was answered that there were two cups the Legall and the Sacramentall and that those wordes as appeares by by the relation of Saint Luke were meant of the Legall cup though it had beene easie to answer the Argument had theâ— beene vnderstood of the Sacrâ—mentall M. Featlie would haue the word spoken of the sacramentall cup a. These words in S. Matt. This fruite of the vine must haue relation 〈◊〉 the Cup of which S. Matt. spake before But S. Matt spake of no Cup before but the cup of the new Testament therefore c. Featlie Relat. pag 302. oâ—lie of no other cup then that of the new Testament And he had his Answer Now Waferer seeing it proued in the Relation that they were spokeÌ„ of the Legall cup and Featlies Arguments being impertinent vnles they be spoken of the Sacramentall saies that Christ spake them vndoubtedlie of
pendentia RETIA dextra Nequicquam effudit nudum ad spectacula vultum Erigit tota fugit agnoscendus arena This is all Master Waferer I finde no more Victories in your booke yet one more he might get you think if to help you who hetherto haue endeuoured to helpe him he set on me But the meaner Scholler I am the greater he conceaues himself to be the lesse I neede to feare Genuinum fregit in illis Bigger are but butterflies in his esteeme and eagles you know catch not after flies In tauros Libyci ruunt leones Ne sint papilionibus molesti This motto he made to be inscribed in his Escocheon in the place where he tooke leaue of other Aduersaries to come to fight the combat which wee talke of You and I at most be but Seconds and if I be no better theÌ„ you verie poore ones Such as a Scholler without arrogancie may think no great honour to ouermatch If twentie yeere ago he were a match as you pretend for D. Smith the now Bishop of Chalcedon hath laboured and exercised himself in Controuersies euer since for him now to crush me were no conquest I am not I confesse more able then S. E. who did answer VVaferers Elogium of S. E his Notes which are aboue p. 9. seq you say but stammering lies so poorelie as not worth confutation his sophistrie is slender and boyish The ABC of Logick may teach him And would you haue your Doctour your Champion so much aboue S. E. to come and with his hoast of Paralogismes in your armour least he be knowne to set on me Egregiam vero laudem spolia ampla Yet howeuer it happen know this Master Waferer Statuam quam erexisti non adoramus I honour the truth I beleeue the Sonne of God I am a Catholike so assured of the diuine prouidence directing his Church that he who doth oppose it shall neuer be my Oracle Your censer shall not come into my hand though my Censure come into your Doctours and be perchance torne by it Apologist Sensere quid mens rite quid indoles Nutrita faustis sub penetralibus Posset Censure Nouimus expertis crede QVANTVS In clypeum assurgat quo turbine torqueat hastam Occidit óccidit Spes omnis Fortuna nostri Nominis Fuimus * Is the Barchelour a Brittan Troes fuit Ilium Apologist How vnlike then is this report that Smith could ouerbeare him If surelie he had no other tooles then these wherewith to quitte himself of those blowes were giuen him no question but he was soundlie hammered And whereas his Lordships Chaplaine seekes to salue vp the matter with this afterclap the Relation those which but ouerlooke it must needes confesse it hath donne him this second iniurie to publish his weaknes Censure Smith and toole and hammered quaÌ„ frigid Was it so soone out of your mind that an impenetrable adamant suffereth nothing VVaf p. 94. whilst the hand which offereth it violence is disabled with it's owne blow This it is when a man hath the luck to light otherwile on a good metaphore but hath not wit enough to see where to put it Things come into your imagination as images thorough a little hole into a dark roome where men are seene walking with their heeles vpward To rectifie them arte is necessarie there and reflexion heere which if the Reader vse he will finde my Lorde aboue and your Doctor vnder in the combat And these two Writings of S. E. and the Bachelour that speaks to you to be so farre from discouering any weaknes that had our pens beene answerable to his worth this booke might remaine to posteritie a liuing monument of his successe in the Dispute But this our paines to him was not needfull himself thereby did prouide vnto himself a fairer in the soule of M. Kneuet who taking light and conceauing life in the Conference and â—ince dead in peace is engaged now to thanke him in eternitie Apologist Doctor Featlies able seruice to Gods Church is farre to eminent to be eclipsed by anie Doway Satyre Censure In these times when Mirth writes Diuinitie I may saie as the Satyrist did Difficile est Satyram non scribere though the Readers will finde the booke of S. E. to be farre from that nature Whilst you talke heere of your Doctours seruice to eminent to be eclipsed you bring againe into our mind how partiallie not to saie absurdlie you exalt him so high as to thinke his excellencie appeares vnto the world and how irreligiouslie you haue incensed so many lines all in this Pamphlet to the Chimera of his opinion which you think sits in Maiestie within the clowdes Caput inter nuhila condit See aboue pag 448 and pag. 120. Apologist The Papists doctrine teacheth a prittie kind of deceit called equiuocation Censure That which is properlie equiuocation hath for it the authoritie of God and man No booke I do not excepte Scripture but hath it One thing there is which some think is others think is not indeed equiuocation that I meane which you glaunce at when you speake of mentall reseruation which howeuer it may haue priuate abbetters as other opinions haue is no tenet of the Church But answer me one Question Master Waferer He that should saie this is my bodie when he meant onlie that it was the figure of his bodie should he not equiuocate And if a world of sincere people taking his words plainlie as they come without explication from his mouth should be deceaued by this equiuocation what would be thought of it Reflect vpon the matter well The lie which you adde to this your Censure of equiuouocation is censured els-where it is this that the Papists Doctrine will not stick to license the lowdest lie so it be aduantagious to the cause of Rome Apologist Supra pag. 526 There haue beene those impudent pens which durst traduce the most eminent patternes of Christianitie and affirme that worthie Bâ—za and Doctor King recanted their Religion with their last breath Censure If they did the better it was for them Whether M. Whether M.T. B. reconciled Doctor King as I haue heard or did not imports not our cause Lupus the prouerb saies pilum mutat non mentem As for Beza what a patterne of Christianitie he was being a Protestant this white paper will not haue me paint vpon it Some thing of him of the rest of your great patternes out of Protestant Authours you may reade in Master a. Protestants Apologie At their names in the Index you haue direction to the places See also Luthers life c. with a further discourse touching Melancthon Bâ—cer Beza c. By the same Author printed at â— Omeâ—â— anno 1624 Brierleys booke and more might easilie be added fowler then the inke that were to characterize it if men were disposed to drawe them to the life Such goblins you should see walking at once did the print conspire in