Transubstantiation Exploded, Part 1 · Paragraph 16 – Paragraph 17
PAR. 16.
Of the Bishops Chaplaine and Champion S. E. his cowardly Tergiversation, base Adulation, shamelesse Calumniation, and senselesse Scurrilitie.
BY this time you see cause enough why in the forefront of my letter, I wish you a better cause: I am now in the third and last place to assigne you the reasons why I wish you a better Advocate.
These are in summe foure, viz. S. E. his
1. Cowardly Tergiversation.
2. Base Adulation.
3. Shamelesse Calumniation.
4. Childish subsannation and senselesse Scurrilitie.
aNat hist. 2. c. 44. In Olympia por…icus fui… … … ita …nstructa ut …icam ad … mul…s …, …icta foreign, …u sepiuplaPlynie writeth that in the porch of 1. Tergiversa…ion.Olympia the same voice is seven times repeated by an Eccho, such is the relation of S. E. wherein for answer to my seven arguments in seven Sections, he returnes your voice, and reiterates your dist…ctions and evasions seven times at least, I am perswaded that he hath by this time got your answers by heart, he hath conned them over so often. It should seeme that at Doway they professe an eighth liberall Science called Battologie. As for perfecting your Lordships answers where they were lanke and defective he seemeth to have made scruple of conscience thereof, least being but your second he should goe before you in any thing. Wherein he shewes …iadorus Si…lus. l. 3. foreign.himselfe as good a servant to your Lordship, as the antient blacke-moores shewed themselves subjects to their Prince, who if hee were maimed in any part of his body, they maimed themselves in that part, because they thought it unseemely that any subject should be a more proper man or compleate then his King. Among many instances of his halting together with you in your lame answers, I note three which are most notorious and obuious to every vulgar eye.
1. In answer to my first argument to proove the words of institution to bee tr…picall or figurative out of Tertullian, y… p. 28, 29. & seq. either ignorantly or wilfully mistake a type for a trope, and a reall figure, such as were the legall rites for a figure in words or rhetoricall ornament of speech and tell us of a meere figure, and of a figure which hath verity joyned with it, as when a King in tryumph sheweth how hee did behave himselfe in the warre. S. E. runs away with this errour, through many Pages and Sections, and when hee is out of breath, p. 57. leaves the Reader to subsume, that if the distinction be not good of a figure and a meere figure, that either the Son of God whom the Scripture calleth the figure of his Fathers substance is a meere figure void of being, God without divinity, or that he is a meere fiction, and againe, p. 58. A signe, image, or figure, is not necessarily void of being, as you conceive a shadow to be. Sacraments are signes and have some being, man is an image of God, yet a substance, the Sonne of God according to Saint Paul is the figure of his Fathers Heb. 1. 3.substance (he should say image of his person) but not an empty figure, unlesse that be empty which hath in it a a whole infinitie of perfection. Quid ad Rombum? whats this to my argument, ego disputo de alijs ille respondet de Eras. Adag.cepis, I dispute of tropes, he answers of types, I dispute of words, he answers of things: I dispute of Metaphors or Metonomies, he answers of images and Sacraments. Is Christ I pray you a trope? is man a figure in Rhetoricke? are the Sacraments Metonomies? is a King acting his owne tryumphs a Metaphor or an Allegorie? if you are ashamed to say so, bee then ashamed of your and your Chaplaines shifting evasions in your answer to my first argument.
When in answer to my second argument taken out of Saint Austins third 2.booke, de doctrina Christiana, you said that the speech of our Saviour, Iohn the P. 67.6. Vnlesse you eate the flesh of the Sonne of man, you have no life in you, is according to Saint Augustine mixt of a proper and a figurative speech, and I replied upon you, that it is most certaine that Saint Austin in that place by figurate locutio, ment such a one as could in no Ibid. de dec. Chris l. 3. c. 16. Si hoc iam propri… sonat, nulla putetur figurata locutio.sense be proper, for S. Austins words are, if this now be taken in the proper sense, let it be accounted no figurative speech. Besides he speaketh of such a speech wherein an horrible wickednesse is commanded or a verteous action prohibited, which can in no sense bee true in the proper acception of the words: Otherwise it should be lawfull to sin because expressely commanded, and sinfull to doe well, because forbidden. To this replie he rejoynes negry quidem.
When in refutation of your answer 3.to my argument, drawne from the pronoune this in the words of the institution, whereby you will have understood this bread transubstantiated into my body: I inferred this consequence thereupon, that the words of Consecration make nothing for Transubstantiation P. 300.or any thing els. For a proposition that is meerely identicall, quoad significatum proves nothing at all. I may truly say, pointing to Christs body in heaven at the right hand of his Father, this or that body of Christ is his body, and will it hence follow, that bread or any thing els is substantially turned into Christs body? your Chaplaine answers no, but something els, how els could your mouth utter such an impertinent discourse, with which words hee concludes the fift Section. And thus as when Philip of Macedon walked in state, Clisophus his flatterer comes in strutting after him, and when afterwards Philips thigh was run thorough so that hee halted downeright, in comes Clisophus limping after him in the like manner: so where you are confident in your answer, S. E. is peremptorie, where you are profuse, he is redundant, where you are imperfect, he is defective, where you are lame, he halteth downe-right.
The best is, what he is faultie in his 2. Adulation.answers, hee mends in his encomiums, and where he is defective in Argumentation, he supplies it to the full with flattery Numero 179. Cato obieci… Fulvio. Nobiliori quod milites per ambition…m donaret coronis, levissimis de cansis, nempe quia vallum curavissent, … …um strenue fodissem, quis inquit Cato v…dit quenquam donari coro…d cum oppidum no… esset captum, au… incensa hostium castra Gellius …tic. l. 5…and Adulation. Erodius in his book de Iure Armorum, teacheth that none by the law of the Romanesmight have a millitarie garland given him, but upon some noble exploit done by him, as scaling the walls of a Cittie, or firing the enemies Tents, or the like. And therefore w… reade in Aulus Gellius, that Marc… Cato that Romane Worthie, framed a bill of indictment against Fulvius Nobilior, for rewarding his souldiers with garlands upon light occasions, and for meane services, as for looking to their fence, for digging a well strenuously. A like bill of indictement I might put in against S. E. for crowning you with a garland for doing no noble exploit at all, but onelyonly holding up your buckler most valiantly. I referre my selfe for proofe hereof to his owne words wherewith hee endeth P, 19…his Pamphlet, I should say his Pagent. So my Lord (saith he) though hee were not permitted once to put an argument, nor so much as to shew the grounds of our tenet; using the buckler onelyonly, and never suffered for to draw the sword, got the field, and bore away the prize. A noble prize no doubt
Egregiam verò laudem & spolia ampla refertis tu que puer que tuus.
A remarkable victory, and rich spoiles, Eras. Adag▪ Sa m…cida spolia sine sanguine & sud….like those at Salmacis gotten without shedding a drop of blood or sweat. If C…esiphon had met with no better an Advocate before the Judges, that sate in Ar…opaous at Athens, he had certainely lost his Crowne, the best flower whereof was *Demost. …rat. de co…ena.Demosthenes his eloquence: yet as he ends, so he begins this his Panegyrick rather then Apologie: as his last, so his first dishes after the French manner, are larded with your praises in such a fulsome manner, that I wonder your Lordships stomacke could brooke them. This Conference being short, I presently read it over, and liked so well some fragments P. 3.of my Lords answers which the Minister hath imparted, that I desired to see the whole: but could not then get a copie. Having lighted now at length on a Latine one, and liking it exceeding well, P. 4.I thought good to translate it, and impart it to others by the print. And could the Reader have beene a spectator, and seene P. 189.this action in the life, he would have acknowledged what M. Knevet hereupon did confesse, that M. Featley was too young for D. Smith. He is many waies to weake to undertake so great a wit, so ready in answer, so strong in argument, so conversant in Scripture, Fathers, Divines, Much lesse (what ever out-recuidance makes him thinke of his ability) is hee able to over-match an understanding so full of light, so ample, so vigorous, excellently furnished with all variety of learning Davus ne …oquitur an herus, who is the speaker you, or your servant? if S. E. bee your Chaplaine as his every where exhibiting unto you more then ordinary reverence should implie; I will be bold to tell him that he is sometimes very saucie with you, to spend his judgement upon your answers in such sort as he doth. It may be the Bishops P. 3, 4.of Chalcedons Chaplaines use such familiarity with their Lords: but assuredly the Chaplaines to the Ordinaries of England know better their distance. But if as we know that Matheus Tortus is Cardinall Bellarmine, and Doleman is Father Parsons, and Marcus Antonius Constantius is Steven Gardiner, so S. E. is Smithus Episcopus, then I am sorrie to see a Reverend Prelate so endeared to the Pope, and Cardinall Brandinus to be driven to this exigent, for want of a Herauld to blazon his owne armes and trumpet out his owne titles and praises. Yet I marvell not at it, because Chalcedon is very remote, and farre from good neighbours. Howsoever, whether it be hee or you, Edward Stratford, or Episcopus Smithus, it mattereth not much, domesticum testimonium is of little force in this case, it will add no more to you then it can detract from me. For love looketh through that end of the perspective glasse, which maketh the object seeme bigger: but hatred through that end which maketh it seeme lesse then in truth it is. Be it foreign, or foreign, or foreign, selfe flattery, or servile flatterie, I passe by it, but I cannot so lightly passe the shamelesse slanders which I finde in this pamphlet cast by S. E. upon the dead and the living.
That you may be a Chevalter de gloire and a renowned conquerour, M Knevet 3. Calumniatiōmust be your prize and die at Venice a Proselyte. For so S. E. your Herauld proclaimes to the world. M. Knevet upon the Ministers poore carriage in the P. 191.dispute and Tergiversation, afterwards when he should have answered, disliked the Protestants cause (which hee saw their Champion could not make good with argument in the presence of a Scholler, not durst face to face appeare to defend it) and soone afterwards was reconciled to the Church, and at Venice died a Catholike. In this whole passage there is not a word true in your sense, but onelyonly that M. Knevet died at Venice, if hee were reconciled to your Romish Church, and died a Papist, name me the Priest who reconciled him, and on his death bed annealed him, and after his death buried him with your Romish rites, and bring some good proofe and testimonie hereof, to cleare your Chaplaine from the fowle imputation of belying the dead. Verily of all fowle we most hate and detest the crowes, and of all beasts the A kinde of Foxes in Barbarie.Iackalls, because the one diggs up the graves, and devoureth the flesh, the other picketh out the eyes of the dead. Had M. Knevet after he left France and travelled into Italy, when hee was out of hearing the divine harpe of Orpheus, I meane the preaching of the Gospell, beene enchaunted with your Syren song…, I should have more grieved then marveiled at it: he being a young Gentleman of a facile and affable disposition, and not deeply learned. But the truth is, he was constant in the truth of his Religion to his last breath, and as the Lord Knevet and other of his alliance, and M. Russell and other of his acquaintance at Venice can testifie, he crowned his other good parts and graces with perseverance in the Orthodox faith to the end. Howbeit because Venice is farre off, and M. Knevet being dead cannot speake for himselfe, your Knight of the post S. E. thought he might securely by an officious lie, tending so much to your reputation, and credit of the Catholique cause indeare himselfe to your Lordship. For he knew well mortui non mordent & Nulli gravis est percussus Achilles. But certainely as he there forfeiteth his honestie, so hee forfeited his wits also, when p. 23. with a forehead (made o… the same brasse whereof the images are he daily worshippeth) he affirmes in print, that since our Conference at Paris in England it selfe twise to his knowledge I refused to meete your Lordship in dispute. For who will beleeve that your Lordship whom your very aLib. praesid. Benedictinorum quem …es habent pr… doctissimo prudentissi…oq̄ magis…o.enemies acknowledge to be endewed with a very great measure of wisedome, could be so carelesse of your selfe as comming into England with faculties from the Pope, and thereby incurring the penalty of the lawes, that touched not onelyonly your Miter, but your head, to send two challenges to the Arch-Bishops Chaplaine in house, to meet you at a disputation, especially after you heard that there were two Proclamations out for your apprehension. No Sir, 'tis well knowne, that when you were in England you played least in sight and concealed your selfe not onelyonly from Protestants, but from those l p…sid. Benedict p. 94 …n Anglia ad Episcop…m & e…s Vic… vios difficillimus est accessus, …m ipsi se ca…ssimè occ…enr & p 124. nec potest ad…i Chalcedonē sis sine probabil… per…lo carceris, mor…is, exilij, a… gravis molestiae, & ta…s ips… quam Vicarij eiu… m… persecuti… laten….who were most addicted to your Romish religion whereof they complaine in print. In England say they it is a very hard matter to have accesse to the Bishop and his Vicars, because they most warily hide themselves, and againe the Bishop of Chalcedon cannot be spoken withall without probable danger of imprisonment, death, banishment or grievous trouble, and as well himselfe as his Vicars lurk for feare of persecution.
As for my declining a second meeting with you in France, which you upbraid me with, p. 180. us que 188. the indiffident Reader even by your own relation will perceive, that the feare and difference whi…h hindred the second meeting was on your part, and not on mine, for as your selfe relate, p. 184. I sent word by M. Knevet to you, that I would be ready to meete you the next weeke upon condition, a day might be allowed me to prosecute the rest of my arguments, and againe, p. 186. hea…ing of your purpose to leave Paris, on the Friday following I sent to you the Munday before word by M. Knevet, that I would meete with you upon Tuesday, on condition that I might have leave first to propose all the rest of my arguments which you refused to give way unto.
You felt the smart of our weapons in the first conflict, in such sort, that you would not meete the second time, unlesse I put in good security that I would not so much as draw upon you or shew you my weapons.
Yea but say you 'tis evident I declined the conflict by my owne words to P. 187.one of my friends, whom I told that Catholickes brought so many testimonies of Fathers, to prove the reall presence, that there was need of many weekes to reade them over. And over against the words many testimonies you quote in the Margent. Trait…è du S. Sacrament P. 188. …rat P. Ma. …oel. In quo …on mod… …imen non …rebat sed …ix diserti …olescentis …haerebat …atio.de l'Eucharistie, par l'illust… Cardinal deu Perron. Paris 1622.
I answer as Tully doth for Coelius, that there is little coherence, and much lesse verity in this objection: this calumnie like a bubble dissolveth it selfe. 'Tis well knowne I never tearme you Catholicks, but Papists, neither could the many testimonies alleadged by Cardinall Perron for the r…all presence deterre me from a second encounter with you in the mo…th of September, Anno 1612. for that booke of Perron, as you your selfe note, was printed in the yeare 1622. so that to make your relation true, I must needs have had some speciall revelation, that the above named Cardinall ten yeares, after would print a booke of the Sacrament so fraught with Testimonies of the Fathers, that there needed many weekes to reade them. Yet farther to convince you, that I feared not to supply the place of a Respondent in this very question, notwithstanding all that Bellarmine, and Perron, and Co…ceus or Garetius alleadge out of the Fathers for your carnall presence: a few w…ckes after our Conference, I encountred D. Bagshaw at Paris, and since M. …sher, and M. Musket. and D. Egleston, and M. Wood …e t…e Cō … … … … t…e App… dix … the … sher cau… in his ow… net.in England, and answered all they could alleadge out of Scriptures or Fathers in this point. Neither hath any of them as yet impeached any of my answers extant in print now this 12. yeares. Which happinesse I ascribe to the evidence of truth on our side, and not to any the least opinion of sufficiencie in my selfe, who have ever studied that golden Text of the Apostle, foreign.
The greater wrong doth …our Gnatho offer me in facing downe his Reader, P 10 & 190.that in a challenge to Fisher the Jesuite I compare my selfe to a Lion and him to a butterflie, saying,
Their strength with bulls let Lions trie In tauro… lybici rua… l…nes ne sint papiliouibus …olesti.and not persue the butterflie.
And he addeth in the Margent Featly of himselfe in his sacriledge. It seemeth to me that S. E. having learned out of Saint Austin that there is a threefold lie,l. de menda….
1. Officiosum an officious.
2. Pernitiosum or malitiosum a malicious.
3. Iocosum and a merry lie or lie in jest.
He thought himselfe obliged to make use of all three in his masters service, his officious and malitious lies, wee have heard before, now he puts his wits to it to frame a jocosum mendacium, to make himselfe and his Reader merry: but having no occasion of any such jest from any words of mine, hee breakes not a jest upon me, but sheweth himselfe absurd and ridicu…ous. For the words I alleadge out of Martiall, are not spoken in the singular but in the plurall number, nor of my selfe but others. If he hath not lost his sight together with his wit, he might have seene a relation in the Margent to a booke of Fishers, set out in the yeare 1626. in which he takes upon him to refute a Treatise of the Visibility of the Church, put forth by George Abbot Lord Arch-Bishop of Canterburie, and a Sermon of D Ushers Lord Arch-Bishop of Armath, and a replie of D. White Lord Bishop of Elic. These Lions I wisht in the Poets phrase to fall upon the bulls, meaning the Popes bulls, and not look after that sillie butterflie, Fishers sorrie pamphlet intituled sundry relations, This S. E. knew well enough to be my meaning, but hee was disposed to play with the Lions paw, ex Vngue (saith P. ….he) you may gather what a thing the Lion is: not minding what Iunius out of … …as. in embler….Aelian observeth, that if the Lion he any way distempered or diseased, he makes himselfe whole upon the Apc. To verifie which emblem, what mops and mowes doth he make, with what Apish imitation and ridiculous scurrilitie doth hee sport his Reader, saying, that I brought P. 190.my arguments written in paper, and urged them so (poorely) that M. Porie did prompt P. 141. & 142.him divers times. And hereafter Universities must all neglect art in speech, and reade your predicament, which before times hath beene Featleus homo animal vivens corpus substantia, thus in English, accorto your Logicke, Featley, Featley, Featley, Featley, Featley, Featley, where you the supreme genus of your new predicament are in predication to be common to other animals, bodies and substances, for so the supreme genus must be. I could have answered these insulsos sales with a mycterisme, but because Salomon adviseth sometimes to answer a foole least he b…e too proud of his art or skill: let therfore S. E. your Iester (I should say your Chaplaine) tell me by what rule of Doway Logicke doth this follow, M. F. disliketh D. Smith his exposition this is my body, that is, this bread transubstantiated into my body, is my body, because it implieth a meere Tautologie, affirming idem numero de eodem numero, Ergo he overthroweth all the predicamentall classes. In this proposition this my body is my body, the predication is neither generis de specie, nor speciei de individuo, nor accidentis de subjecto, but ejusdem rei numero de eadem numero: the subjectū and praedicatum are both idem re & ratione, and therfore such an identicall proposition may be remooved and casheered out of Logick, without any disturbing of the predicamentall rankes or files. And that hee may farther know that I have climbed up Porphyrie his predicamentall tree as well as hee, I will make in it a bower or two for him and his fellowes to shade themselves under them.
Vide arborem.
Place this before folio 229.
Vtram harum mauis accipe
Μσ̄ορος
Ed: St: Jo: Hig: Jo: Fl.
Pithecus
Simia
Caudata
abs que cauda
Brutum
Ferum
Cicur
Animal
Rationale
Irrationale
ρα…ος
Ed: St: Io: Hig: Io: Fl:
Scurra
Dicax
Facetus
Infacetus
mendax
Serius
Iocosus
maledicus
ueriloquus
falsiloquus
PAR. 17.
A serious exhortation to D. Smith otherwise Bishop of Chalcedon to returne home to his dearest mother the Church of England, and famous Nurse the Vniversity of Oxford.
THus leaving your Chaplaine in a bad predicamens, I returne to your Advers. D. m…. Tis sa ipso lic… exitis & vit temporalis e cessis pro a lictis rog…s Deum: ad immortali… tem sub ip morte tra… tur.selfe: and let me be bold to speake to you in the words of the blessed Martyr Saint Cyprian, win the day in the edge of the evening, enter yet into the Lords vineyard though at the eleventh houre. You were an ancient Doctor of Divinity, when I conferred with you at Paris 22. yeares agoe, and therefore now you cannot in reason but thinke of the day of your dissolution, and in Religion also, of making your accounts ready, which you Luke 16. 2. Redd… ratione vil… tionis t….know ere long will be called for from you. How will you dare to appeare before him who is the Way, the Truth, and the Life, if you continue still perverting his Way, impugning his Truth, & therby depriving your selfe and others of his Life? O that I might be so happie as Iason was, with my darts to open your aposteme and wound you into health, and by arguments to confute you into heaven. Take (I desire you) this occasion (of replying to my answers) to retrive your former thoughts, and to examine upon what grounds you left both your deerest Mother the Church of England, and your famous Nurse the University of Oxford. Enter into a serious consideration what an ill change you have made of home for banishment, of security for danger, of allegiance for disloyalty, of truth for errour, of Scripture doctrine for traditions and legendarie fables, of Religion for Superstition, of the pure worship of God in Spirit for manifold Idolatry, of Jerusalem for Babylon, of Christ for Antichrist: and the Lord of his infinite mercy annoint your eyes with the eye-salve of the Spirit, that you may poc. 3. 18.see your errors before you go hence and be no more seene.
August 31. 1634. Yours as farre as you are Christs, D. F.