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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15732	Whyte dyed black. Or A discouery of many most foule blemishes, impostures, and deceiptes, which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions, or deprauations. Lyes. Impertinencies, or absurd reasoninges. Writen by T.W. p. And dedicated to the Vniuersity of Cambridge. Cum priuilegio.	Worthington, Thomas, 1549-1627.	1615 (1615)	STC 26001; ESTC S120302	117,026	210

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 mā for their Maister 15 The learnedst confessing their doubtinge and ignorance in their explication of the Scriptures 16 Bishopes and Preist● 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 language● 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 vlt●●am senectu●●● orationibus iuua fides opera tua Christo te sociant praesens facilius quod postulas imp●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 propoūded the heauēly 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 Li●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 mā 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 reporte● 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 thē 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

or before shall refuse to obey the same but for that neare to the tyme of Antichrist and consummation of the worlde there is lyke to be a greate reuolt of Kingdomes people and Prouinces from the open externall obedience communion thereof c. when for the few dayes of Antichristes reigne the externall state of the Romane Church and publick entercourse of the faithfull with the same way cease yet the due honour and obedience of Christians towardes it and Communion in heart with it and practise thereof in secret and open confession thereof if occasion requyre shall not cease no more then it doth now in the Christians of Cyprus and other places where open entercourse is forbidden Here now the parcels of this testimony which are purposly omitted do show that the Rhemistes do euen peremptorily affirme that gods Church shall neuer no not in the tyme of Antichristes greatest persecutions be latent and inuisible Thus doth our M. you see vpon a sudaine breake of with the Rhemistes in alledging their wordes yet after some lyne or two curteously ioyneth with them againe and then after that once more vnkindly leaues them to them selues all this in one poore testimony And here good reader thou art to take notice of an other sleight of our minister touching this particuler place For whereas he in the first Edition of his booke which I here folow setteth downe the Rhemistes wordes as thou seest aboue in no sorte intimating that any one word of their said testimony is pretermitted he in some other of his Editions as it should seme being aduertised that this his egregious corruption was espyed by his aduersaries thought therefore in some sort to salue the matter haith at the last wordes where he breaketh of from the rest of the whole sentence added a virgula or lyne as this ingeniously forsoth to acknowledge that he omitteth some part of the sentence But this I say auaileth him nothing for first it doth not warrant his sincerity in his first Edition Againe though in alledging of a testimony we are not bound to set down euery word thereof yet as I haue before premonished that which is omitted ought to be impertinent to the mayne point for which the testimony is produced But subtily to pretermit with an c. or some such like marck that which punctually doth touch or explicate the true sence of the sentence alledged that directly contrary to that construction there pretended as here it falleth out it is no lesse then most impious corrupting and corrading of other mens writinges And therfore I say M. Whyte is nothing aduantaged hereby but doth for the tyme plaster one euill with an other euill but no meruell for it is a high mistery amongst heritikes to support deceipt with deceipt till at the length all do tumble downe with it owne weight and so erit nouissimus error petor priori Mat. 7. Thr 3 Paragraph S. Augustine corrupted concerning the same subiect of the Churches inuisibility In lyke sort pag. 103. he alledgeth S. Augustine de bap con Don. li. 6. ca. 4. thus to say The Church may be so obscured that the members thereof shall not know one an other S. Augustines wordes are these none other Idem spiritus Sanctus ea dimitit qui datus est omnibus sanctis sibi Charitate cohaerentibus siue se nouerint corporaliter siue non nouerint The same holy Ghost which it geuen to all the Sainctes or holy men agreing together in Charity whether they know one an other or not remitteth the sinnes But what is this to the inuisibility of the Church or by what Sintax or Grammar can M. W. translate thus the former latin lynes Finally by what sublimation or art can he extract such a refyned sence from the bare minerals of the former wordes Neither can he slubber the mater ouer in saying that he here gathereth onely some necessary Illation prouing the Churches latency for the sentence alledged by him is set downe in a different letter of caracter frō his owne and he there perticularly geueth them as the very wordes Now S. Augustine in that place doth not so much as glance at the Churches visibility or inuisibility but there showing how sinnes are remitted as effectually by the bad preistes as the vertuous proueth it by Anology of reason to wit that the power of the holy Ghost may aswell be geuen to a wicked Preist as to a good and vertuous as it is geuen alyke to all the godly though they know not one an other But M. Whyte fynding that parcell of the sētence sine nouerint se corporaliter siue non nouerint to be ment of the faithfull and vertuous thought presently that he lighted vpon a bootie and so hoping thereby to entrappe the incautelous reader was the more easely induced to create the world of this his deprauation out of a mere nothing of a sound of wordes And thus farre of his corruptions touching the Churches inuisibility from the mantayning whereof we Catholickes do so far disclame as that euen in the most tempesteous and raging tymes of persecution that either haue or shall happen we acknowledg innumerable members thereof to be euer visible and in faith permanent and vnmoueable for we reade that the beames of the house of Christ his Spouse are Cedars the rafiens are of firre Can. ● The 4. Paragraph Doctor Stapleton abused in behalfe of the Protestantes markes of the Church The next corruption which I here will shew shall be concerning the markes of the Church whear● he to proue that we absolutely embrace the markes thereof deliuered by the Protestantes to wit the proaching of the word as acknowledging it to be a more infallible marke to euery Christian then our Catholicke markes are Antiquity Succession Vniuersality c. all which notes he after endeuoreth to confute To this end I say pag. 105. he produceth Doctor Stapleton thus wryting princip doctrinal li 1. ca. 22. The preaching of the Gospell is the proper and a very cleare note of the Catholick Church so it be done by lawfull Ministers Mark heare how he declareth this authors meaning by concealing the wordes in him that there are immediatly subioyned for thus that Catholick Doctor Praedicationem Euangelii We graunt that the preaching of the Gospell by lawfull Ministers is a very cleare and proper note of the Catholick Church H●c est enim ordinaria c for by this is that ordinary and perpetuall Succession of Bishops Preistes and Pastors d●ryued in a continued order euen from the Apostles them selues to vs. From which latter part of the sentence purposly omitted by M. W. it is euident that D. Stapleton doth allow the preaching of the Gospell by lawfull pastors so far forth onely to be a note of the Church as it is included in the Catholick note of Succession and in no other sence which point is made more cleare besides his mayne drift in that Chapter diuers others of

that in a true vew of any thing refracted beames neuer afford a perfecte sight And thus to your owne censure and chastisment I remitt M. Whyte whom not without iuste cause I may well range in the Catalogue of those of whom God by his Prophet saith Non misi eos ipsi prophetabant in nomine meo mandaciter Ier. 27. And next to come to thee good reader here thou seest what scarres do remaine vpon the face of this our ministers reputation him self first playing the corrupter then a lyer and then a tryfling writer But seeing thou art now partly instructed of the ministers foule deportment herein I appeale euen to thine owne conscience whether thou art inwardly perswaded that he haith any honesty any faith any Religion finally any feare of God who is not affraid thus shamelesly prophanely and heathnishly to handle the highest misteries of Christianity And if thou seest reason to be induced so to thinke what stupor and dulnes of vnderstanding yea what madnes then is it in thy self to aduenture thy soules euerlasting saluation or damnation vpon the bare affiance and credit of so persideous and corrupt a writer Therefore let this mans want of sincerity and true dealing awaken thy iudgment in the disquisition of gods infallible truth Make triall by thine owne particuler search whether these deceiptes wherewith I charge the Doctor be true or no and if thou findest that he standes guilty thereof then retyre back and instantly cast of both him and his doctrine assuring thy self that the cause which he iustifieth is wrong in that God who ones said Ambulans in via immaculata hi● mihi ministrabat will not suffer his sacred will to be reuealed by such impostors and deceiuers Let not the already conceaued opinion of his learning ouer-sway thy Iudgment but rather say with thy self that faith must needes be erroneous which can not sufficiently be mātained by learning except withall it be mantained with lying seeing truth nedeth not the support of falshood Be assured that though for the tyme M. W. or any other of our aduersaries see●e to make good their cause by their much writing whereby in a vulgare eye they vent out good stoare of litterature and reading yet after such their workes are diligently perused and answeared by laying open their falshoodes corruptions and such other collusions the Catholick cause as experience haith taught is greatly aduauntaged thereby them selues by this meanes running into greater dis●stimation and contempt euen of their owne followers Such is the sweetnes of gods prouidence that the Israelites of the Catholick Church are euer in the ende deliuered from the handes of the Egiptians and see their enemies drowned in the red sea of shame and confusion Non commouebitur in a●ernum qui habitat in Ierusalem But now lastly M. Whyte to come more nearly to your self with whom I must in a word or two take leaue Tell me euen betwene god and your owne conscience if as yet you retaine any touch of conscience did you not write this your booke with a fearefull trembling hande in remembring that as god according to his Iustice doth euer punish all kinde of sinnes so particulerly he poureth out his vyols of wrath and indignation in greater aboundance vpon those who seduce the ignorant by such deceauable meanes How many poore soules shall ryse against you at the most dreadfull day who shall continew in eternall torments for being misled by this your most poysenous corrupt and lying writinges Are not your owne personall sinnes sufficient to draw on your perdition but you must be loaded with the euerlasting ouerthrow of diuers others soules to further the same If seuere punishmentes be to be inflicted vpon them who will expunge or deface any one publick record of ciuill and temporall matters what confusion then are they to vndergoe who not once not twice but many scoares of tymes haue wickedly corraded corrupted and belyed of which your selfe is found most guilty the auncient monumentes of the primitiue Fathers and the writinges of other most learned Doctors wherein next to the holy Scriptures is contained the spirituall tenure of our Christian faith and by the producing whereof we make good our tytle to the rich inheritance of mannes saluation Reflect vpon your owne case you euen you who remaines in the gaull of bi●ternes in the bond of iniquity Your state yet is remediable since so longe as you haue tyme of repentance so longe your sicknes is not vnto death Wherefore make vse of that short remnant and suffer not earthly considerations of preferment ambition and the like any longer to interpose them selues betwene your sight and the truth I shall be glad as the light appeared to Adam to bewray his sinne and shame if this my discouery may be of force to dispell that spirituall darknesse of your malice against the Catholick Church so repentingly acknowledging your inexcusable faultines in your former worke Be not agreued at these my sharpe admonitions since the more seuere the more medicinable but remember that the sight of Toby was restored by the bitter gaule of the fishe I can not but bewaile your incorrigiblenes if this my councell proceding onely from Charity shall be so farre from winning you to a better course that as in some natures it hapneth it may be found to raise your malice hereafter against Gods Church to a highe● strayne like vnto some medicines which as the Phisitions say if they do not purge the humour intended them selues doe turne into the said humour But to conclude M. Whyte howsoeuer you entertaine my wordes fare well feare hell feare damnation and do not thus precipitately and desperatly runne vpon the dinte of gods most dreadfull comminations threates him self thundring Eritmanus mea super P●ophetas c M●handes shall be vpō the Prophets that see v●ne thinges and diuine a lye in the Councell of my people they shall not be in the Scripture of the house of Israell they shall not be written neither shall they enter into the Lande of Israell And you shall know that I am the Lord God for that they haue deceaued my people saying Peace there is no peace Laus Deo B. Virgini Mariae c 1 Cor. 4. d Iac. 3. e 〈…〉 us 〈◊〉 n●l 〈◊〉 par 1 〈◊〉 74. ●●●eil in his ● sence of the Adology f Luth. tom 2. wittenb anno 1551 lib. de se●u ar bitr pag. 454 Beza in his preface vpon the new Testament dedicated to the Prince of Condy anno 1587. Doctor Humfrey li. de vita Iewelli g Esa. 2.60 Micheas 4. psalm 19. Math. 18. h Hiero. Epist ad Pammach i Do●t●r Humfrey in Iesui● part 2. rat 3 pag. 240. Athanatius li. de decret nicen Sinod August lib. 3 de baptismo contra Donatum ca. 2. k Hebru 4. Roman 10. Iohn 10. l Doctor Couell in his defence of Hooker pag. 86. n 1 Cor. 12. Doctor Sarauia contra resp