him self a coople to answeare in his behalf But speake M. Whyte once in good sincerity why did you translate it euidently probable was it to make the Cardinall for his learning and sanctity most Illustrious to speake as ignorantly as a protestant minister Do not your so foule and frequent corrupting of his writinges make it more then probable yea euidently credible that no other meanes is left you to euade the force of his Argumentes Wel my wholesome aduyse is this if you presume to reade Bellarmine be lesse conuersant with Bacchus The 7. paragraph S. Thomas fouly corrupted concerning the popes authority M. Whyte is not ashamed to affirme that we take all authority and sufficiency from the Scripture geue it to the Church finally the Churches authority to the Pope and thereupon insinuateth that we houlde that the Pope at his pleasure is able euen to stampe or create a new faith or Crede neuer afore heard of To this end he alledgeth pag. 68. this saying out of S. Thomas 2. â—â— quest 1. ar 10. The making of a new Crede belongeth to the Pope as all other thinges doe which belong to the whole Church thus insimulating all Catholickes within this errour as houlding that the chang of the articles of our Crede resteth vpon the change of the Popes mynde therein For the fuller discouery of this diabolicall deprauation for I can terme it no better I will here set downe at large the wordes of S. Thomas Thus then he saith Ad solam authoritatem Summi Pontificis pertinet noua Editio Symbols c. A new Edition of the Crede belongeth to the Pope as all other thinges doe which concerne the whole Church And then some few lynes after foloweth which belyke the Doctors hand would haue aked to haue writen downe Haec noua Editio Symboli non quidem aliam fidem continet sed eandem magis expositam This new Edition of the Crede conteyneth not an other faith but the former more fully explicated Here our minister haith practised his profession of corrupting two wayes first in translating noua Editio Symboli The making of a new Crede whereas it should be The new Edition of the Crede thus causing the newnes to consist in the newnes of our beleefe or Crede and yet as you see in S. Thomas the worde new is ioyned onely with the Edition or explication of the Crede Secondly in retayning from the Reader those other latter wordes which doe expresse S. Thomas his meaning therein to wit that no new faith or Crede contrary to the first is decreed thereby but the former onely is more fully explicated the reason whereof he thus deliuereth euen in the same paragraph In doctrina Christi Apostoloris c. The truth of faith is sufficiently explicated in the doctrine of Christ and his Apostles but because wilfull men do peruert to their owne destruction the doctrine of the Apostles and Scriptures therefore it was necessary that there should be in processe of tyme an explication of faith against all ensuing erroures Here you haue manifested the true reason of S. Thomas his former wordes aud consequently here is discouered che vncharitable impudency of our minister to diuorce the said wordes from their legitimate and maine sence but it semeth that he professing him self a publick aduersary to the catholick Religion thinketh it iustifiable to impugne the same by any deceitfull or indirâ—ct stratagems whatsoeuer Dolus an virtus quis in hoste requirat Virg. The 8 Paragraph Doctor Stapleton corrupted concerning the same subiect In lyke sort to shew to his Reader what sâ—pposed transcendency of soueraignty and power the Catholickes geue to the Pope he pag. 68. thus writeth Stapleton Praefat. princip fidei doctrinal saith The foundation of our Religion is of necessity placed vpon the authority of this mans teaching meaning of the Pope in which we heare god hâ—m self speaking In all that Preface I assure thee good Reader there is no such saying at al and therefore it is merely forged by our calumnious minister thereby first to suggest that we make the Pope the foundation of our faith which we asscribe to Christ Iesus onely Secondly that we beare the ignorant in hand that we accompt the Pope as an other God the nearest wordes in that Preface that can beare any resemblance at all to these I will here set downe Quae prima sunt fidei nostrae elementa c. Such pointes as are the first elements or principles of our faith and yet the baises or foundation thereof as the true Catholick and Apostolick Church of God the necessary and infallible power of the Church to teach and Iudg matters of faith the persons in whom this power remayneth the meanes which the said persons ought and are accustomed to vse in iudging and teaching the cheif heades or branches about which this power is exercysed as to determine some certaine and authenticall Canon of Scripture to geue the vndoubted and auâ—henticall interpretaâ—ion thereof and finally besydes the decreeing of the Canon of the Scripture to deliuer and command the vnwriten Articles of faith all these I say which are principia doctrinalia doctrinall principles of our faith and which do teach confirme and explaine the same the heritikes of our vnfortunate tyme haue most fowly denyed contaminated and depraued How many wheeles and deductions of inferences here neede we before we can draw out M. Whytes alledged sence and yet he deliuereth it in a different letter with the vshering wordes of Stapleton saith as though they were the very precise wordes of the said Authour or what is geuen more to the Pope then to the reste heare specifyed Yet our minister blushed not to particularyze what here is spoken in respect of the principles of faith in generall onely to the pope Againe his sleight further appeareth in taking the word foundation in an equiuocall and dooble sence for he will needes accept it to make the saying more odious for that which is an essentiall and primatiue foundation of faith which is Christ Iesus whereas D. Stapleton here meaneth according to the tytle of his booke Principia fidei doctrinalia onely Doctrinall principles or Secondary foundations which as him self saith fidem docent confirmant explicant doe teach confirme and explaine our faith Thus the further we dog him in his allegations the more we shall be assured that deprauing and strangely detorting the wrytinges of Catholick Doctors and the Fathers is among the rest those feble supportes whereupon his cause leaneth The 9 paragraph S. Ciprian strangely handled against Appeales to Rome It haith euer bene the course of former heritikes not onely with contumelies to disgrace the deserued renowne of the Popes and Church of Rome but also with their subtilty and corruption falsely to detracte from theire iust authority and prerogatiues In which kynd our minister to shew him self lawfully descended in proofe of his dislyke of Appeales from other Bishopes to the Bishopes
religiously obserued since such not ouer partially resting in their owne natiue iudgmentes to what way soeuer they be inclyning do most diligently follow the supreme resolution current of the Church in part resembling herein the inferiour orbes which with greater speede sedulity and expedition performe the reuolutions of the highest Spheare wherunto they are subiect then they do accomplish their owne naturall perticuler motions The 9. Vntruth Against the Popes Primacy Page 185. The Doctor wryteth in his digression thus The Primitiue Church did not acknowledg the Popes Primacy Here I see that M Whyte will euer be M. Whyte I meane that he will euer be lyke to him self first in coyning and after mantayning most impudent vntruthes Now as touching the discouery of this his false position since to go through all the centuries of the primitiue Church would be needlesly laboursome I think it good to restraine my self onely to the fourth century or age after Christ an age wherein Constantine the first Christian Emprour liued and which for that respect not vndeseruedly seemes to be most entertayned and approued by the graue iudgment of the Kinges Maiesty Now for the greater clearing of this poynt it will be needefull to obserue what authority the Popes did exercyse by the acknowledgment of our learned aduersaries since the authority and soueraignty ouer all other Churches and Prelates is that which doth as it were organize and perfect the Popes Primacy Now then answearable hereto Cartwright wryteth that Iulius Bishop of Rome at the Councell of Antioch ouerreached in clayming the hearing of causes that did not appertaine vnto him Now this Iulius liued in the sourth age Againe the said Cartwright saith of S. Damasus who was Pope in this age that he spake in the dragons voyce when he shameth not to wryte that the Bishop of Romes sentence Was aboue all other to be attended for in a Synode So far was this sectaries censure different from the iudgment of S. Ierome deliuered of the same Pope in these wordes Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri communione consocior super illam Petram Ecclesiam edificatam scio quicunque extra hanc domum Aguxm commederit prophanus est c. quicunque tecum non colligit spargit In lyke sort touching appeales to Rome an essentiall poynt of Ecclesiasticall Supremacy we finde that the Centurists do acknowledg that Theodoret a Greeke Father and one of this fourth age being deposed by the Councell of Ephesus did accordingly make his appeale to Pope Leo and thereupon was by him restored to his Bishoprick And to conclude the Centuristes do no lesse acknowledg that Chrisostom did appeale to Innocentius who decreed Theophilus Chrisostomes enemy to be deposed excommunicated Thus we fynd how dissonant this our ministers assertion touching the Primacy is to the practise of the Primitiue Church euen in the iudgment of those who are designed enemies to the said Primacy as might well be exemplifyed throughout all the Centuristes and ages of those tymes seing all reuerent antiquity no lesse then the Catholickes of these dayes was fully perswaded that S. Peter and his successors were euer to be accompted the visible Baseis or foundations of gods Church and all other Bishops but Columnâ—s And as this foundation immediatly supportes these pillers so these pillers the rest of this spirituall edifice and structure The 10. Vntruth That Gregory the great detested the Popes Primacy Page 193. M. Whyte descendeth to the example of S. Gregory the great and first Pope of that name in whose wryting he hopeth to fynd great sttrength for the impugning of the Popes soueraignty and among other thinges the D. saith Gregory had no such iurisdiction as now the Pope vsurpeth but detested it not only in Iohn of Constantinople but also in him self c. Where now the Reader may be instructed that the reason why this Gregory is by some supposed to disauow the doctrine of the primacy is in that he reiecteth in Iohn of Constantinople the title of vniuersall Bishop as sacrilegious which his saying was grounded onely in taking the name of vniuersall Bishop to exclude the true being of all other Bishops as it is confessed by Andreas Brictius But now that S. Gregory did both claime and practise the Primacy is acknowledged by our aduersaries for the Centuristes write of him that he said The Romane Sea appoynteth her watch ouer the whole world and that he taught that the Apostolick Sea is the head of all Churches that Constantinople it self is subiect to the Apostolick Sea Furthermore S. Gregory is charged by the Centuristes that he chalenged to him self power to commaund Archbishops To ordaine or depose Bishops at his pleasure that he tooke vpon him right to cyte Archbishops to declare their cause before him when they were accused That actually Gregory did vndertake to excommunicate such and such Bishops That in their Prouinces he placed his Legates to know and determine the causes of such as appealed to Rome Finally to omitt many other poyntes recorded by them that he vsurped power of appointing Synodes in their prouinces Here now I referr this point to the indifferent Reader whether he wil beleue M. Whyte denying to the benefyte of his cause the Primacy of S. Gregory of the Centuristes being diuers learned protestantes all confessing the same though to their owne preiudice The 11. Vntruth In proofe that Catholickes are more viceous then protestantes Page 209. For the extenuating and lesning of the sinfull liues of the protestants the Doctor much extolleth their imputatiue and supposed vertues and as much depresseth the liues of all Catholickes in generall and thus he entitleth that leafe The protestants people as holy as the papistes In lyke sort from page 213. to 218. he spendeth him self in gathering together whatsoeuer Catholick writers haue spoken touching the liues of some loose liuers thus scornfully entytling the leaues The holines of the Church of Rome deciphered most of which sayinges being found in sermons or exhortations and in heate of amplification deliuered generally as the custome is and this without any reference or comparison to the lyues of the protestantes can not iustly be extended to all Catholickes nomore then the reprehensions of the Prophets in the ould testament spoken without any restraint could be truly applyed to all the Iewes Wherefore for the further vpbrayding of this our ministers lye which is wouen vpon the threede of malice and for the more punctuall conuincing him of falshood I will proue from the Protestantes owne confessions that the lyues of Catholickes are generally more vertuous then those of the protestantes in which kind of proofe from the lyke acknowledgment of vs Catholickes in fauour of the protestantes the D. haith not brought so much as one lyne To this purpose then is not Luther forced thus to write to the eternall shame of
coopling to the Atheist which your self M. Wayte haue heare assumed and practised and you shall finde strange positions well manteined by him For example the Psalmiâ—t speaking of your self and other such like saith Tâ—s foole haith said in his heart there is no god Now kindly allow him to blott out the word foole as you more theÌ„ folishly did the woord Grace to insert in steed thereof the wordes wyse man as you according to the wisdome of the world inserted the word Nature and then obserue how easely he will defende from the scriptures that there is no god seing according to your scriptures The wyse man said in his heart there is no god But to conclude this knowingly and deliberately to corrupt to the dishonour of your owne Catholick Religion and to the ruyne of your owne other ignorant soules is to me an argument most conuincing that you are one of those fooles who said in his heart there is noe god Paragr 3. Cardinall Bellarmine corrupted concerning Iustification IN the verie first page of his preface to the Reader so loth it semed he was to loose any tyme he sheweth vs an other trick somwhat like vnto the former Where by the way I must aduertise him that I hould him a man herein impolitick and incautelous that would not suffer the verie face or front of his Treatise to passe vnblemished since the first he rather should haue coueted to winne the eare of credulity with pleasing insinuations of truth and then the iudgment of his Reader being once possessed after to haue vented forth his more impure dâ—egs for we are taught Io. 2. that omnis homo primum bonum vinum apponit cum inebriati sunt tum id quod est deterius But to the deprauation pag. 1. of his preface M. Whyte falsly to intimate to his reader how much the Catholicks do disualew the passion of Christ thus wryteth The Church of Rome teacheth that iustâ—fication is wrought by the habite of our owne righteousnes not by Christes Thus you see how peremptorily he affirmeth without any reseruation that we reiect the righteousnes of Christ to concurre to our Iustification Now this he laboureth to proue from a testimony of Bellarmine de iustificat li. 2. ca. 2. which he thus setteth downe Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed vnto vs. That we may conceaue the true meaning of that learned Cardinall in this place I will set downe his owne wordes in latine who there discoursinge of the causes of our Iustification thus saith Ad quaestionem an vid. iustificamur propter meritum Filii dei an propter in châ—atam renouatioâ—em nostram Respondemus Si illud propter significet causam formalem nos iustificari propter noui tatem nobis inhaerentem non propter meritum Christi quod iuhaeâ—eâ—e non potest si veró significet causam meritoriam nos iustificari dicemus propter meritum Filii des non propter nouitatem in nobis haerentem That is In this question whether we be iustified propter meritum for the merit of the Sonne of God or for our owne renouation of lyfe I answeare If the word propter doe signify the formall cause then are we iustifyed through our owne newnesse of lyfe inherent in vs and not through the merites of Christ because they can not inhere in vs and these are the wordes alledged by M. Whyte but if the worde propter do here signify the meritorious cause then are we iustifyed propter meritum Filii deâ— through the merites of the Sonne of God not through any inherent newnes or iustice in vs And then presently concludeth ita iustificamur propter vâ—rumque c. So we are iustifyed by reason or through them both to wit through the merites of the Sonne of God meritorié meritoriously and through an inherent iustice in vs formaliter formally Thus Bellarmine Where you see the question is not as M. Whyte suggesteth whether Christes iustice doth concurre to mannes iustification which were a horrible blasphemy to deny but onely in what kynd of cause it concurreth the Catholickes teaching that it concurres as the meritorious cause not as the formall cause since if it did as the formall cause then euen according to philosophy it should really inhere in vs but so it doth not But now to obserue M. Whytes calumny fraude in alledging this testimony First he purposly concealeth the latter part of the sentence which sheweth how we ascribe our iustification to Christ as vnwilling that the reader should heare that in any sence we rely thereon Secondly that whereas this testimony of the Cardinales euen as it is set downe by M. Whyte him self excludeth onely Christes merites as the formall cause of our iustification and in none other sence yet our minister alledgeth it to proue that it is no cause thereof at all in this respect it is impertinently vrged for in his owne wordes immediatly before without any limitation of the cause he saith The Church of Rome teacheth that iustification of a sinner is done by the habite of our owne righteousnes not by Christes And then as I said alledgeth for proofe thereof such wordes of Bellarmine as excludeth onely the formall cause thereof But his sleight here was that perswading him self that the ignorant reader not knowing what the word formall cause is or how it is distinguished from other kinde of causes but thinking that it did signify any cause in generall should no sooner see the wordes of Bellarmine but then should instantly conclude with him self here Bellarmine the Church of Rome teacheth that mans iustification is in no sort or maner wrought by the iustice of Christ. And thus much of our Doctors deportement herein who through his subtill feaninge at his pleasure what we are supposed to mantaine doth in the meane tyme endanger and wrong the honour of the worthy and illustrious Cardinall till more full search and disquisition of the truth be made And thus our poetizing minister I meane our lyinge M. Whyte doth interest him self in the censure of the poet Ouid. li. 2. fast fraude perit virtus Heare now I end this deprauation assuring my reader that Bellarmine is so farre of from teaching that Christes iustice doth not necessarily concurre to our iustification that in the former alledged Chapter he thus writeth Iustitia homini a deo per Christi merâ—ta donata est c. That is Iustice is geuen by god to man through the merites of Christ. And then presently thus repiâ—hendeth Kemnitius for his deceipte vsed in this question Kemnitius fraudulenter egit c. kemnitius dealeth fraudulently herein in that to precure malice against vs he opposeth on the contrary side our late begon renouation or newnes of lyfe to the merites of the Sonne of God as if we prized more our owne change or newnes of lyfe though imperfect and late begon then the
that Church which in doctrine and faith conspired with the protestantes Church Thus you see M. W. that not I but such as in other poyntes of Nouelisme do interleague with you geue you the lye therein and thus is falshood truly controuled euen by the Patrones of falshood The 24. Vntruth Against the Popes authority in calling of Councells Page 375. He in charging the Pope with innouation of his iurisdiction thus saith The beginning of the Popes Supremacy ouer Councells was of late since the Councells of Constance and Basill decreed within this hundreth yeres in the Councell of Lateran by a few Italian Bishops wheras in the auncieÌ„t Church it was otherwise In this poynt for the more compendiousnes thereof I will insist onely in the fourth and fifth Century after Christ both being within the circuite of the primitiue Church First then we fynd that D Whitaker confesseth an Ecclesiasticall Canon to be in the fourth Century that Noe Councell should be celebrated without the Bishop of Rome He also further acknowledgeth that Pope Iulius made challenge therby meaning by the benefite of the said Canon to assemble a Councell And where Bellarmine insisting in the president of Iulius and other Bishops vrging this Canon Danaeus a learned protestant thus onely replyeth Nullius est moments c. The example is of noe force since it is proued from the Testimony of the Bishop of Rome who is a party in his owne cause Thus confessing the poynt it self outfaced by the minister but denying onely the lawfulnes thereof Now in the fyfth age we fynde that the Magdeburgians do thus plainely Censure the Popes of that tyme. Generalia Concilia c. The bishops of Rome haue challenged to them selues power of celebrating Councells as appeareth out of the 93. Epistle 7. chapter of Leo. And yet further the said Centuristes do say Ac Synodos c. They haue reiected such Councells as vnlawfull which were not called together by their Authority And thus farr of this poynt where you see that our minister saying that no Bishop of Rome challenged authority of assembling of Councells or being aboue them but within this hundreth yeares last is contradicted by the former learned protestantes who confesse that the Bishop of Rome practised it eleuen or twelue hundreth ages I pray you whether of these is more likly to lye The 25. Vntruth Against merite of woorkes Page 378. For the more disauthorising of the doctrine of merit of workes our minister thus outlasheth The doctrine touching the merit of workes was begoâ— lately by the schoolemen For the triall of this poynt some of the Fathers of the primitiue Church confessed euen by the protestants to teach this our Catholic Faith shall becom the wittnesses bewene the D. and me First then the Magdeburgians do thus write of one Father Chrisastome handleth impurely the doctrine of Iustification and attributeth merite to workes Luther calleth Ierome Ambrose and Augvstine Iusticiarios Iustice-workers of the ould Papacy Finally D. Humfrey ascendeth euen to Ireneus Clemens and others pronouncing of them that then hauy in their writinges the merite of workes And thus farr of this poynt Wherefore our ministers ouersight was most grosse in diuulging such a notorious vntruth contrary to the expresse Iudgment of his owne most learned brethren The 26. Vntruth Against the Sacrifice of the Masse Page 378. The minister endeuoring calumniously to dishonour the most healthfull and incruent Sacrifice of the Masse writeth that the Masse began not all at once but by degrees Now here to instruct the Doctors ignorance or at least to detect his malice I am to lay downe the Iudgmente of the Catholick Church teaching what is maÌ„tayned to be essentiall to the Sacrifice of the Masse and what but accidentall The true nature then and essence of this Sacrifice we hould to consist in the oblation of the most sacred body and blood of Christ and consummation thereof what praiers or ceremonies do either precede or follow the wordes of the institution are no essentiall part of the Masse if they were all omitted in the celebration thereof yet were the Sacrifice of it true and perfect And therefore we willingly confesse without any preiudice to our cause that most of the said prayers or Ceremonies were added by seuerall Popes at different tymes yet from our acknowledgment thereof it in no sort followeth that the Masse came in by degrees since we all teach that they are neither the Masse nor any essentiall parte of it Now wheareas the minister by subtilty and by falsly suggesting to the Reader that the Masse came in at seuerall tymes would haue it to be vnderstoode for our greater disaduauntage of the essence and nature of the Masse it self I will lay downe the Iudgment of the Primitiue Church herein vnanimously teaching euen by the confession of the most iudiceous protestantes the true and vnbloudly Sacrifice oblation of Christes body and bloud to be performed in the celebration of the Eucharist so shall the Reader be instructed in the antiqnity of that which is essentially the masse and withall in reguard of the ministers calumnious dealing herein he shall haue iust reason to say Astonishment and meruelous thinges are done in the land the prophets prophesied a lye And here for greater compendiousnes I will forbeare to set downe the Protestantes confessions of particuler Fathers teaching the doctrine of the Masse and will restraine my self onely to such their sayinges whereof some do belong to the primitiue Church in generall and others to the first age or Century thereof And first we fâ—nd Caluin to wryte of them in generall Veteres excusandi non sunt c The auncient Fathers are not to be excused seing it is euident that they turned from the true and genuine Institution of Christ. For whereas the lordes supper it celebrated to this end that we should communicate with the Sacrifice of Christ the Fathers not being contente therewith haue added thereunto an oblation And to the lyke purpose he saith in his Institutions Veteres quoque illos video c I do see that those Auntient Fathers did detort the memory thereof meaning of the Eucharist otherwise then was agreeing to the Institution of Christ for their Lordes Supper doth make shew and representation of I can not tell what reiterated and renewed Sacrifice They haue more nearely imitated the Iudaicall manner of Sacrificing then either Christ did ordaine or the nature of the Gospell did suffer Tnus Caluin Add hereunto for the greater Antiquity of the doctrine of the Sacrifice of the Masse that the protestantes them selues do confesse the faith thereof to be vniuersall euen in the first age or Century after Christ. For we fynde that Hospmian a famous protestant doth thus write I am tum primo c. Euen in the first age the Apostles being yet liuing the deuill did deceaue men more about this Sacrament then about Baptisme
I conceaue his idle and fruteles aledging either of scripture fathers or Catholick writers to disproue thereby some poynt of our religion where my meaning is that allowing the sense and constructions to those authorityes which the wordes necessarily and truly importe yet they doe in no sort disable weaken the catholicke poynt for the impugning whereof they are there by our Minister produced so that it followeth that his illations drawne from those testimonies to the question intended are most absurd incongruous and inconsequent These three now are the seuerall particuler deliueries of our minister in his so much applauded worke himselfe in this his scene sometimes acting one part sometimes an other agreeable to the former heades but wee lesse maruaile since eich man knowes that whyte is successiuely capable of seuerall tinctures Now touching the number of these his impostures thou art good reader further to vnderstand that my meaning is not to displaye all those with which his booke is stored for this would require too painful a labour and rising to an ouer greate volume would be lesse fitting to be printed and diuulged Besides seeing my maine proiecte here is to decipher the dishonest dealing of our minister euery cleere iudgment will acknowledg that the true charging him euen with a few wilfull and vniustifiable corruptions doth condemne and proue him for such a man and euery one knoweth that who is found out of malice to corrupte some few places would in like sorte depraue as many authorities as opportunity might licence him Therfore touching his Corruptions or deprauations I haue contented my selfe onely with fourty which fourty are taken out of about some twenty different writers hauing in truth no more bookes alledged by him wherewith to examine it from which circumstance thou maist thus conclude that if restraining my selfe onely to twenty authours more or lesse I can find fourty most notorious corruptions of theyr testimonies how many scores in all liklihood of such like deprauations might be found in all the rest of the authors alledged by him which amount nere-hand to a hundred if diligent search weare made of them the rather considering that many bookes produced by him but omitted by me are most to be gotten and therefore he might corrupte their sayinges more securely and with greater bouldnes as presuming beforehand that such his corruptions through want of the bookes them selues could not easely be espied In like sort concerning his lyes I haue made choyce onely of such as are all of theÌ„ acknowledged for vntruthes by his owne learned brethren From which point thou maist also thus infer if M. Whyte his booke doth minister sundry such grosse lyes against our catholicke faith as that the most learned protestants that euer writ are forced though to their owne disaduantage to confesse them for such How many other vntruthes might be found therein which through some shewe or culour of answeare and euasion are such as though being lyes indeed wil not yet be so acknowledged by our aduersaries who are loth to confesse more in fauour of our catholicke religion then the vnauoidable euidence and clearenes of the truth it selfe constrayneth them Lastly all his impertinencies or weake absurd reasons hereafter set downe are taken out of lesse then twenty leaues of his booke from which thou maist in like maner thus collect that if twenty leaues and theese in the first part of his booke deuiding the whole into three partes do afford such a boundance of impertinent allegations and authorityes how many hundreds then in all probability of like nature are dispersed throughout his whole treatise it contayning aboue two hundred leaues And the rather seeing that diuers authours do commonly fortify and strengthen the first part of their wrytings with more forcible proofes and authorities then the latter part both thereby the sooner and with greater speede to inuade the iudgment of the reader as also knowing that many do peruse the beginninges of bookes who through a werisome carelesnes do neuer reade the latter part of them And thus much of my methode in this my treatise Here now thou seest curteous reader what I vndertake to performe that is to make euident that M. Whyte his first booke is stored with most shameles falsifications lyes and other such collusions the which if I doe not effect I am content to become a reproche and shame not onely to my particuler profession the sacred function whereof I hould my cheefest honour but also to the Catholicke cause in generall for here I protest in the sight of god and as I shall answere the truth or falshood of this my protestation at the most dreadfull daye that I neuer perused booke of this quantity wherein I did find more vnanswereable corruptions lyes and impertinencies then in this worke of M. Whytes And if so eminent a man as he is presumed by many to be doth stand chaâ—geable with such prophane and wicked deportments what shall we then censure of other inferiour wryters of his side Since if the light be darknes how great is the darknes or what may we iudg of thâ— iustnes of their cause seeing the faith of Christ is of that force as it scorneth to be vphoulden with the weake supporters of such deceatfull meanes it being no better then an impious deuotion or irreligious godlines to deferd truth with falshood or to blaze forth the light of the gospel by the workes of darknes And as touching his second booke which is fraughted with all base scurrility of wordes and railing I will onely say that seing there hath not bene as yet sufficient opportunity for the particuler examining of it yet I am assured that who shall impose that labour to himself shall find the same to stand chargeable with no lese store of impostures then this his other for if this his booke impugned by me being the strength and first borne of his cause be found so corrupt how can we probably coniecture that this other second feminine and lesse perfect labour of his should not pertake of the former blemishes and deficiences But now good reader I will detaine thee no longer from perusing this my accusation earnestly entreating thee euen for the good of thy soule that if thou vnderstand latin thou wouldest see the testimonies them selues as they lye in the authours the which I doe avouch to be here corrupted which if thou dost doubtlesly thou shalt be forced to confesse that M. whyte is a most egregious falsary and howsoeuer he enameleth his cause with the phrazes of the waye to the true Church of the enlarging of the Ghospell of Christ of rooting out superstition and blindnes and the like neuerthelesse thou shalt find that he is most conscious and guilty both of his owne weake cause as also of his perfidious and prophane mantaining and defending of the same so as in reguard of his hipocrisy and dissimulation herein thou shalt see the wordes of the apostle iustified in him all they are
at all and lying vpon the ground in steed of a bed 11 Abstinence from flesh wyne other dainty meates vpon deuotion 12 Keping set houres of prayer as in the morning at the Third the Sixt the Ninth Evensong and a Midnight 13 The difference of litle and greate sinnes 14 The vnlearned reading the Scriptures hauing a learned maÌ„ for their Maister 15 The learnedst confessing their doubtinge and ignorance in their explication of the Scriptures 16 Bishopes and Preistâ— a singing carying of Candles in the day tyme at the burials of the dead 17 Church seruice song vsed in the Hebrew Greeke Latin and Syrian languageâ— And for the Conclusion as including many thinges in one remember S. Ieromes prayer made to S. Paula after her death Vale o Paula Cultoris tui vltâ—â—am senectuâ—â—â— orationibus iuua fides opera tua Christo te sociant praesens facilius quod postulas impâ—trabis And now let any man iudge whether S. Ierome was a papist as also what wisdome learning or honesty M. Whyte sheweth in objecting that which but truly seene and considered doth manifestly confound and condemne himselfe The 2. Paragraph S. Cyrill of Alexandria abused for the same purpose It was the reproch saith Whyte pag. 22 that Iulian the Tpostatalaide on Christians that their women were medlers with the Scriptures and from him the papistes haue borrowed it for which he cyteth Cyril Alex. Iul. l. 6 If our Minister had cyted Iulian reprehending the auncient Christians of his tyme for not Adoring Iubiter adoring the Crosse and making the signe thereof in their forheades and vpon houses the lawfulnes and profit wherof S. Cyrill defendeth he might haue truly shewed what him self other heritikes had borrowed from Iulian in impugning the worship of the Crosse and signing therwith but in that which he obiecteth in the behalf of women medling with Scriptures him selfe borroweth from Iulian the libertie of lyinge for Iulian onely reprehendeth Christ and his Apostles for that for that they propouÌ„ded the heaueÌ„ly preaching vnto all calling vnto their doctrine men and women of baifer sorte which S Cyrill defendeth shewing thereby the benignity of our Sauiour but as for mention of the Scriptures or women medling therewith he haith no word at all our black-whyte haith only inuented it to proue him self a true Apostata Chapter 3. Concerning the Church the Pope The 1. Paragraph Vincentius Liâ—inensis wilfully corrupted in proofe that the true Church may erre WE will now take into our consideration his corrupt proceding concerning the supposed generall erring of the whole Church not remembring that in regard of Christes solicitude care affection to his Spouse it is said Cant. 1. My welbeloued is a cluster of Cypre vnto me in the vyneyardes of Engaddi That the vniuersall Church may erre he laboreth to euict from the testimony of old Vincentius Lirinensis whom our minister pag. 83. maketh thus to speake Aduers proph nouit ca. 4. Not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion Obserue the true wordes of this Father and then you can not but admyre to fynd such Blacknes in Whyte and such perfidiousnes in him who styleth him self a minister of Gods word for thus the wordes doe lye in latin Quod si nouella aliqua contagio non iam portiunculam tantum sed toram pariter ecclesiam commaculare conetur What is to be done if some contagion shall endeuour to blot not any one parte but the whole Church then saith he further must a maÌ„ be carefull to cleeue to antiquity Now here our D. abuseth his reader in two sortes one way in concealing the word Conetur and so commaculare conetur he translateth is blotted and consequently making Vincentius to confesse for our minister most impudently saith that the whole Church is actually blotted with some contagion of heresy whereas at the most he saith that heresy may endeuour to blott the whole Church But who knoweth not that euery thing which is endeuored to be effected is not actually effected Another way in deliuering these wordes in a Categoricall and absolute Ennuntiation which are Hypotheticall or spoken merely of a supposal as appeareth by the first wordes Quid si which M. Whyte thought good not to translate The difference of which two kind of propositions is very markable as euery yong Sophister knoweth as for example if a man do say what if diuers of Suffolk do report that M. Whyte is extremely geuen to his bely to Epicurisme and to say Diuers of Suffolke reporte that M. Whyte is extremely geuen to his bely and to Eicurisme where we see the first is merely of a doubtfull surmise and supposition the second is a peremptory and absolute proposition that they do so reporteâ— the truth or falshode whereof notwithstanding any intelligence whatsoeuer I here quietly passe ouer The 2. Paragraph The Rhemistes corrupted for the Churches inuisibility Now to the next point which consisteth in the mantayning of a Mathematicall aety inuisible Church for the vphoulding whereof among others he strengthneth his cause with the supposed confession of the Rhemistes thus bringing the whole Colledg of Rhemes vpon the stage to speake in the dialect of protestantes and so sorteably thereto he styleth that page 88. and some other pages in this maner The Papists also say the Church it inuisible The words wherwith he chargeth theÌ„ in this point are these vpon the 2. Thes. ca. 2. It is very lyke be it spoken vnder the correction of Gods Church and all learned Catholickes that this great defection or reuolt shall not be onely from the Romane Empyre but especially from the Romane Church and withall from most pointes of Christian Religion for that neare to the tyme of Antichrist and the consummation of the worlde there is lyke to be a great reuolt of Kingdomes People and Prouinces from the externall open obedience and communion thereof For the few dayes of Antichrists reigne the externall state of the Romane Church and the publick entercourse of the faithfull with the same may cease Here good Reader let me entreate thee to arest stay thyne eye and iudgment a whyle to obserue what strange corruptions he is forced to practise before he 〈◊〉 make an Israelite to speake a Babilonians language This place as you fynd it here vrged beareth a faire show to proue by the Rhemistes confession that the Church may somtymes be inuisible and yet in this very place being truly set downe in their owne wordes they doe affirme that the Church shall at no tyme be inuisible Theire true wordes are these It is very lyke be it spoken vnder correction of Gods Church and all learned Catholickes that this great defection and reuolt shall not be onely from the Romane Empyre but especially from the Romane Church and withall from most pointes of Christian religion not that the Catholick Christians either in the tyme of Antichrist
it self or conference thereof but from the tradition and Authority of the Church such wrytinges are certainly knowne to be the vndoubted word of God most contrary to M. Whyte pag. 47. who saith that The Scripture proueth it self to be the very word of god receaueth not authoritie from the Church To this end we fynde D. Whitakar first reiccting the testimony of the pryuate spirit to say thus Non nego Traditionem ecclesiasticam esse argumentum quo argui et conuinci possit qui libri Canonicâ— sunt qui Canonicâ— non sunt I do not deny but that Ecclesiasticall tradition is an Argument from the which it may be proued which are the Canonicall bookes and which are not In lyke sort M. Hooker assenteth hereto saying In thinges necessary the very cheifest is to know what bookes we are bound to esteeme holy which poynt is confessed impossible for the Scripture it self to teach But what the Scripture teacheth not is by our aduersaries confession a mere Tradition Hookers iudgment in this poynt is iustifyed by Doctor Couell Now if these eminent protestantes do ascrybe onely to the Church the Indgment of discerning which is Scripture and which is not Scripture then we know from the Authority and Tradition of the Church not from the Scripture it self which is the true vndoubted word of God and what bookes are but spurious and adulterated and consequently M. Whyte lyed most grosly in affirming that no part of their faith standes vpon Tradition thus ranging him self amonge those who according to the Scripture mendaciorum funiculis conantur subuertere By the meanes of lyes endeuour to ouerthrow The third vntruth The Third vntruth in proofe of the continuance of the protestantes faith in all ages Our minister labouring to enamell and bewtify his deformed faith with the speceous tytle of antiquity succession pag. 86. vseth these swelling speaches Against all papistes whatsoeuer we make it good that the very faith we now professe haith successiuely continued in all ages since Christ was neuer interrupted so much as one yere month or day and to confesse the contrary were sufficient to prooue vs no part of the Church of god Wordes of brasse but if he be put to the proofe no doubt leaden performance To set downe the Iudgmentes of the learned protestantes touching the interruption of their faith for many seuerall ages since Christes tyme were laboursom and withall needeles since to conuince this bould assertion of falshood it is sufficient to insist in any one age or tyme. Therefore I will content my self with the authorities of two learned protestaÌ„ts touchiÌ„g the very time of Luthers first Apostacy and departing from our Church they graunting that their faith before Luthers reuolt was not to be found in any man liuing which they neuer would haue done if the euidency of the matter did not force them thereto considering how much such a confession doth enaruate and weaken their cause First theÌ„ we finde euen Luther himself to acknowledg this poynt who thus wryteth hereof Ego principio causae meae c. In the beginning of this my cause speaking of his change of religion I had this guift graunted me euen from heauen that I alone should vndertake so great a matter and I did conceaue that it should be made good onely by me neither did I put any confidence in the trust of others Here we see that he graunteth him self to haue bene alone in this his supposed restauration of the Gospell And hereupon it is that Luther in an other place thus vaunteth Christum a nobis primo vulgatum andemus gloriari We dare glory that Christ was first made knowne by vs. In lyke sort M. Iewell no meane Rabbi in our English Sinagoge saith that the truth was vnknowne at that tyme and vnheard of when Martin Luther and Vldrick Zuinglius first came vnto the knowledg and preaching of the Gospell The 4. Vntruth In proofe of the vnity of faith doctrine amongst protestantes Pag 138. For the more iustifying of the protestantes doctrine he thus saith of the booke entituled The Harmony of confessions The Harmony of confessions wherein the particuler Churches set downe and name the articles of their faith if the Iesuite can shew to â—arr in Dogmaticall poyntes of faith I am content you beleue him in all the rest Here the reader haith a bould assertion which as you see the more easely to winne a credulous eare is steeped in muske but I feare M. Doctor the note Diapason which implieth an absolute and generall concord and which is so much commended by all the most skilfull in that science will here be wanting And therefore for the more exact disquisition of that poynt we will refer our selues to that very booke called the Harmony of confessions englished printed at Cambridg by Thomas Thomas 1586. where for the greater expedition I will touch but some few stringes thereof onely to heare how they sound First then we fynde this harmony to teach that sinnes are efâ— sons punished euen in this lyfe at Dauids Manasses and the punishments may be mitigated by good woorkes pag. 229. See here how fully it acknowledgeth the abstensiue nature of penance and satisfaction Againe this obedience towardes the Law is a kind of Iustice marke you this discord and deserueth rewarde pag. 266. Like at the preaching of penance is generall euen so the promise of grace is generall c. Here needeth no disputation of Predestination or such like for the promise is generall pag. 268. 269. As touching priuate Confession c. we affirme that the ceremony of pryuate absolution is to be retayned in the Church and we do constantly retayne it pag. 231. In lyke sort it saith that the Bishops haue inrisdiction to forgeue sinnes pag. 366. Finally not to rest vpon euery perticuler stop thereof we thus fynde there We do not speake of the Church as if we should speake of Platoes Idea but of such a Church as may be seene and heard c. The eternall Father will haue his Sonne to be heard amonge all mankinde pag. 326. A note which must needes sound most harshe with our inuisibilistes Now I referr the matter to M. Whyte him self whether there be in these poyntes any concordance betwene the harmony of Confessions the doctryne of our English protestantes of the Hugonots in France and the Caluenistes in Germany so assured I was that a diligent eare would easely obserue many iarring stringes in the Consort The 5. Vntruth In proofe of the immutability of the present English Religion Page 138. He particulerly insisteth in his supposed constancy of religion here in England and thus wryteth If the Iesuite can shew the Church of England since papistry was first abolished to haue altered one article of the present faith now professed I am content c For the disproofe of this falshood we will conuince the same by discouering the manifould
weightiest alterations of our publick English Lyturgy since the first entrance of protestancy into England And first it is euident that the Lyturgy of the Church of England in King Edwardes tyme at which tyme there was an euident bringing in of protestancy published by Crammer Peter Martir Bucer and approued by the authority of the Parleament kept almost all the prayers and ceremonies of the Masse the reall presence onely reiected with crossing of both their Sacramentes and the accustomed rites of Baptisme as a formall consecration of the water of Baptisme with the signe of the Crosse the vsing of Chrisme and the annoynting of the child Againe it retayned prayer for the dead and the offering of our prayers by the intercession of Angels But when Quen Elizabeth came to reigne the said Lyturgy was so altered as that it is needles to reste long in the discouery thereof for it tooke away prayer for the dead and prayer to Angels besides most of the former Ceremonies vsed in King Edwards time In lyke sort in the Communion booke of K. Edward we fynde confirmed baptisme by lay persons in tyme of necessity and grace geuen in that Sacrament the Confirmation of children and strength geuen thereby the Preist blessing the Bryde grome and the bryde euen with the signe of the Crosse. The Preistes absolution of the sick penitent by these wordes By the authority committed to me I absolue thee of all thy sinnes The speciall confession of the sick penitent and finally the annoynting of the sick Of all which particulers see the Communion booke of K. Edward printed in fol. by Edward whitchurch cum priuilegio ad imprimendum solum An. 1549. All which dyuers of them including poyntes of faith and doctrine are now vtterly left out in the Communion booke published in Q. Elizabeths tyme In so much as Parker an english protestaÌ„t thus writeth thereof The day starr was not risen so high in their dayes when as yet Q. Elizabeth reformed the defects of K. Edwardes CommunioÌ„ booke Answearably hereto wryteth Cartwright saying The Church of England changed the booke of Common prayer twyce or thryce after it had receaued the knowledg of the Gospell Thus Cartwright in his 2. Reply par 1. pa. 41. who in that very booke laboureth yet for a fourth change And thus is M. Whyte not affrayd to suggest to the world euen in printe fonde man that could not be idle enough in pryuate talke such vnwarrantable vntruthes which course of his if it proceded from his owne inaduertency and ouersight as not hauing seene the Common prayer booke of K. Edward declaring the contrary then were it more pardonable but this I think him self out of his pryde and shew of much reading will not acknowledge therefore we may probably ascribe it to his mere wilfull forgery who to defend his owne heterogeneous and mongerell faith which mantayneth at different tymes different doctrines dare aduenture to broach falshoodes though neuer so eminent But let him remember that by so doing he with disauantage to his cause vainly spendeth his labour for Qui nititur mendaciâ—â— hic pascit ventos Who trusteth to lyes feedeth the wyndes The 6. Vntruth In proofe of the Romane Churches mutability in matters of Faith Page 150 he confidently auerreth that The Church of Rome is varied from her self in matters of Faith since she began to be the seate of Antichrist Thus charging our Church with great mutability of beleefe as before he laboured to grace and adorne his owne Sinagouge with all speceous constancy in the same Now for the better ouerthrowing of this vntruth it is necessary to recurr to those first supposed tymes of Antichristes being perusing the doctrine then taught to see if the Church of Rome haith made at this day any change thereof in any matters of Faith for euen so far doth the minister stretch out his lye First then the most receaued opinion of the protestantes touching Antichrist his coming for they are most various amonge them selues therein is that S. Gregory the great was the first Antichrist Now to obserue what his Religion was will be made euident by taking vew of the Religion which S. Augustine being a Monke of the Church of Rome and sent by this S. Gregory did here plant in England For the tryall of which poynt I will first produce D. Humfrey who thus writeth hereof In Ecclesiam verò c. What did Gregory Augustine bring into the Church c. A burden of Ceremonies c. They brought in the Pall for the Archbishop in celebrating of Masse and purgatory c. They brought in the oblation of the healthfull Hoast and prayer for the deade c. Relickes c. Transubstantiation c. A new consecration of Churches c. From all the which what other thing is gathered then that Indulgences Monachisme the Papacy and all the rest confusion of the Popes superstition was then erected all which thinges Augustine the greate Monk and taught by Gregory a Monk brought to vs English men Thus farr D. Humfrey In lyke sort the Triumuiri of Magdeburg whose censuring pennes haue controuled more ages then euer the Romanes Triumuiri gouerned Prouinces I meane the 3 Century wryters in the Index or Alphabeticall Table of the 6. Century after the first Edition thereof at the word Gregory do relate the particuler doctrine of S. Gregory as popish and erroneous For thus they here note with particuler references to the places of S. Gregories writinges prouing the same Eiusdem error c. The same Gregories errour of good workes of Confession of Wedlock of the Inuocation of Sainctes of hell of Iustification of Free will of purgatory of Penance of Satisfaction Now this former doctrine contayning the cheife pointes wherein we differ from the sectaries of this tyme being acknowledged to be the Faith of Gregory who is supposed to be the first Antichrist most articulatly at this day beleued of all Romane Catholickes I would aske M. Whyte with what forhead he can auouch his former wordes to wit that the Church of Rome is variâ—d from her self in matters of faith since she began to be the seate of Antichrist But all this ryseth from an inward repugning of the Min. against our Church in reguard of the vnchangeable certainty and constancy of faith professed by her whereas the want thereof in our aduersaries religion is most notorious as appeareth not onely from their seuerall confessions one euer impugning an other but also from their different translations of their Bybles still made to sort to the faith of their last Edition so as in respect of their wonderfull mutability and variance among them selues whereby indeede they indignify and wrong the nature of true faith we haue reason to demaund of any of the professors of what thinking he is rather then of what faith The 7. Vntruth In proofe of the protestantes concord in matters of Religion Page 139. To proue that protestantes haue true vnity
haith bene no where externall and visible Now during all these ages when was M. W. company of men visibly professing the same faith that he doth Finally D. Fulke though not acknowledging so great an inuisibility yet wryteth that in the tyme of Boniface the third which was Anno 607. the Church was inuisible and fled into wildernesse there to remaine a long season To these testimonies we may adde the former heretofore alledged touching their Churches not being vpon the first reuolt of Luther From all which it is ineuitably concluded against this our Architect of lyes that the protestants imaginary Church consisting of aery supposales of certaine inuisibilistes had no subsisting or being in the world for these laste thousand yeres at the least before the Apostacy of that vnfortunate wicked Monke The 19 Vntruth In defence of Preistes mariage Page 343. The Doctor much Apologizing defending the mariage of the Cleargy affirmeth that the Church of Rome houldeth contrary herein to that which was taught in the Primitiue Church Now for the triall of this falshood let vs concurr to that which is confessed by our learned aduersaties concerning the same First then Cartwright confesseth of the first Councell of Nyce which was celebrated in the 3. Century or age after Christ that it taught that vnto those which were chosen into the ministery it was not lawfull to take a wyfe afterwardes only being maried before entrance into the ministery it was lawfull for them to vse the benefyte of the precedent mariage In lyke sort M. Iewell in the defence of the Apology page 195. after the editioÌ„ of Anno 1571. speaking of preistes mariages thus acknowledgeth Here I graunt M. Harding it lyke to find some good aduantage as hauing vndoubtedly a great number of holy Fathers on his side Lastly Chemniâ—ius graunteth that this doctryne that preistes can not mary is taught by Origen Ierome Ambrose Innocentius Ciritius Epiphanius Now here I referr to the iudgment of any indifferent reader whether we are to beleue these former learned protestantes ingeniously confessing the practise of this our Catholick doctrine in the primitiue Church to the preiudice and endangering of theire owne cause or M. Whyte denying the same for the better tecture and pretext of his owne sociable lyfe and his ministeriall copulation The 20 Vntruth Against Images page 344. Inueighing much against the religious vse of Images among other thinges he saith according to the tytle of that his digression that touching Images the Church of Rome houldeth contrary to that formerly was houlden And after alledgeth that the auncient Christians of the Primitiue Church had no Images But the contrary hereto is most true For first we finde that the Centuristes do wryte that Lactantius who lyued in the fourth Century or age affirmeth many superstitious thinges concerning the efficacy of Christes Image Doctor Fulke affirmeth that Paulinus a very auncient Author caused Images to be painted on Church wales In lyke sort touching the signe of the Crosse of which there is the same reason and ground the Centuristes teach that Ambrosius multa commâ—morat superstitiosâ— de cruce inuâ—nta The said Centuristes also affirme of the third age after Christ that Crucis Imaginem c. Tertulian is thought to affirme that Christians had the Image of the Crosse in the places of their publike meetinges as also priuatly in their owne houses So farâ— did M. W. erre from the truth in affirming that touching Images The Church of Rome bouldeth contrary to that which was formerly houlden But I see if it be proofe enough for M. Whyte onely to condemne the Church of Rome must not be innocent The 21. Vntruth Against Transubstantiation Page 346. The D. thus writeth Lastly I name Transubstantiation c. wherein it is plaine that they meaning the Catholickes haue altered the Faith of the auncient Fathers Here for the tryall hereof we are to appeale to the sayinges and confessions of his owne syde where we shall fynd that M. Whytes credit and estimation is particulerly in this as in the former most daungerously wonnded euen by the handes of his owne breethren For we fynd it confessed by the Centuristes that Chrisostomus transubstantiatiorem vid tur confirmare Chrisostem is thought to confirme transubstantiation In lyke sort by the Iudgment of other protestantes Theophilactus Dama ceâ—us plane inclinant ad transubstantiatiorem Theophilact D. mascen do euidently inclâ—ne to Transubstantiation Answearable hereto Occolampadius doth charge Damascen with the said doctrine Finally D. Hâ—mfrey writeth that Gregory the great brought in Transâ—bstantiation In Ecclsiam verò saith he speaking of our conuersion quid inuexerunt Gregorius et Augustinus Intâ—lâ—runt c. Transubstantiationem Now I would demaund of our minister with what countenance he can auâ—rre that in the doctrine of TraÌ„substantiation we haue altered the faith of the auncient fathers if he obserue what is taught to the contrary by his owne brethren who not beleuing the doctrine it self yet do confesse the great antiquity thereof May we thinke that M. W. was ignorant of these Fathers myndes therein If so then are his followers much deceaued in ouerualâ—ing his good partes and literature and withall the obscurity of his owne iudgment touching the said fathers in this poynt haith thus farr preuailed that it haith ministred fitâ— opportunity to the Reader to take notice how cleare perspicuous shyning our Catholick faith of Transubstantiation was euen in those primitiue tymes So the Opacity and darknes of the earth is occasionally the cause of the dayes light The 22. Vntruth Against the conuersion of England by S. Augustine the Monke Page 354. and 355. to depriue S. Augustine the Monke of the honour and reuerence due vnto him by vs English for our conuersion the M. thus wryteth Touching the conuersion of England by Augustine the Monk in which our aduersaries make so much a doe I answeare two thinges fiâ—st that supposing he dâ—d conuert it it was not to the present Romane faith c. Secondly I say he conuerted not our Country at all excepting the planning of some tryfling Ceremonies Here you see that the first poynt of this passagâ— to wit touching Augustines connâ—rsion and his faith is Hipotheticall and deliuered with som hesitation and doubting the other recalling the first Categoricall absolute and peremptory Now in my reprouall of this his falshood I will vnyte together the two former disioynted parcels and directly proue from our aduersaries penaes that S. Augustine did conuert our Country to the present Catholick Romane faith in the euicting whereof I will content my self with the confessions of the Centuristes and of D. Humfrey For if we peruse the history of those Censorions Magdeburgians who reproue and controule at their pleasure all the Fathers of all ages we shall fynd that these Centuristes acknowledging S. Augustines conuersion of vs in their Alphabeticall Table of the 6. Century at
the auncient Fathers and among others whom for breuity I pretermit he alledgeth S. Chrisostome and vshereth his authority with this preface And that Chrisostome thought the Church might be somtimes inuisible appeareth by the 49. homily vpon Mathew where he saith Since the tyme that heresy haith inuaded the Church it can no way be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no wayes els be knowne From which wordes I do collect a continuall visiblenes of the Church for if the Scriptures be euer able to make the Church knowne then by them it is euer made visible and consequently since the scriptures haue euer hitherto bene preserued and through Gods good prouidence no doubt shall be euen to the end of the world the Church haith bene and shall be at all times made knowne and visible through the meanes of the Scripture And thus disputing onely ad hominem do I turne the point of M. Whytes reason vpon himself And this may suffice touching M. Whytes weake prouing of the latency of Christes Church where the Reader may behould a longe teame as it were of his lame feeble and impotent authorities one still following an other taken from the writinges of Catholick Doctors and the Fathers whereof some do neither fortify nor hurt his cause and others do proue euen contrary to that for which he alledgeth them In reguard of which his dull grosse and absurd kind of reasoning and arguing if it be true in Philosophy that the vnderstanding doth work better or worse as the spirits are more or lesse pure and that the spirits are become more or lesse pure according to the quality of the nutriment that the body taketh I must then conclude that when M. Whyte penned this his Treatise particulerly for his deare Countrymen of Lancashyre as himself saith it semeth he then remayning there did vse to feede much on his Lancashire dish the Goose. The 4. Paragraph Wherein are discussed certaine proofes of M. W. in behalf of the protestantes markes of the Church M. Whyte in page 104. and some few leaues after discoursing of the notes of the Church vndertaketh to proue that The true doctrine of faith and lawfull vse of the Sacramentes are the proper and infallible markes wherby it must be iudged which is the true Church In proofe hereof he produceth diuers passages of Scripture where our Sauiour said My sheepe here my voice And againe Where two or three are gathered together in my name there am I in the middest of them In lyke sort those wordes of S. Mathew You shall know the false prophets by their frutes And finally that saying of S. Paule As many as walk according to this rule meaning according to the rule of a true Faith peace vpon them and mercy and vpon the Israell of God Againe those wordes of the Apostle touching the Church that It is the howshold of God built vpon the foundation of the Apostles and Prophets As also where it is said that the Scripture is a shyning light Now what Alcumist in the world can abstract out of any of these textes that sense or meaning which shall prooue that true doctrine is a sufficient mark to vs whereby we may infallibly discerne which is the true Church of God He may as easely draw fyre out of water or earth out of ayre betwene which there are no symbolizing qualities For let vs see how probably we can inferre what is intended out of the said Scriptures as thus Christ saith My shepe here my voice Therefore true doctrine is to vs a signe of the true Church Againe Where two or three are gathered together in my name there am I in the middest of them Therfore we are to learne the true Church from the true doctrine Strangely inferred for how shall we know euer abstracting the Authority of the Church who are Christes sheepe or who are they which are gathered together in his name If it be replyed they are those who haue true doctrine then I demaund how can we be assured who haue true doctrine If it be answeared they haue true doctrine who heare the word truly preached enioy a perfect ministration of the Sacraments then I aske how shall I be acertained that such do heare the word truly preached and enioy a perfect ministration of the Sacramentes But here my answear is at a stand and flieth for sanctuary to his Apocalypticall and reuealing spirit Thus it is cleare in what circles mazes M. Whyte or any other walketh through the vaine suggestions and imaginations of a light vaperous giddy braine The like connexion with the former conclusion haue the other places of Scripture aboue cyted The which after he haith set downe then page 107. he descendeth to the Authorities of Fathers and Catholick Authors labouring though most weakly to hayle from their wordes his former Illation To this end he bringeth in S. Epiphanius saying of an heritike This man is found altogether different from the holy Scriptures c. If then he be dissenting from them he is altogether an alyen from the holy Catholick Church Here we graunt that in the true nature of faith who dissenteth from the Scriptures dissenteth from the Church but yet this proueth not that the doctrine of faith or administration of the Sacramentes may serue to vs as markes to demonstrate out the Church Againe he produceth M. Raynouldes affirming that 13 The true Church and the true faith are so knitt together that the one inferreth and concludeth the other for from the true Church is concluded the true faith and from the true faith the true Church All this is true yet it followeth not from hence that faith is more knowne to vs then the Church and couseqnently that it ought to serue to vs as a cleare and euident mark to point out aswell to the vnlearned as learned which is the true Church Adde hereto that these wordes euen in M. Whytes sense asmuch impugne him as vs for if they imply faith to be a marke of the Church they also reciprocally imply the Church to be a marke of the true Faith Finally to omitte many other testimonies of Catholickes produced to the lyke end whose particuler answeares do ryse from the circumstances of the places and thâ—refore here omitted he labouring to shew that Faith is knowne before the Church and consequently that it is a note thereof bringeth in Picus Mirandula thus speaking of the Scriptures They do not moue they do not perswade but they enforce vs they dryâ—e vs forward they violently constraine vs. Thou readest wordes rudely and homely but such as are quick liuely flaming shyning pearcing to the bottome of the spirit and by their admirable power transforming the whole man Now who can inferr out of these wordes that the Scripture is knowne to vs before the Church seeing indeede the priority of the one or the other is not so