signify three yeares and a halfe which short compasse of tyme cannot in any sort be applyed to the Bishop of Reme as Antichrist teaching the present Roman Religion seeing he hath coÌ„tinued preaching the sayd Doctrine Religion euen by the Protestants confessions as now I see many hundred of yeares But good my Lord Cardinall if there be any other reasons behinde to impugne this sayd change I would intreate your Lordship to descend to them for in matters of great importance variety seldome breedeth satiety CARD BELLARM. I am willing therto And for the further prosecution therof I am to put you in mind M. Doctour partly according to my former Method set downe in the beginning that wheras the Professours of the Church of Rome were in the Apostles dayes the true Church of Christ as is aboue on all sides confessed and consequently the most ancient Church since truth is euer more ancient then falsehoode and Errours It therfore followeth that all Hereticks whatsoeuer who make choyse of any new doctrine in Fayth do make a reuolt and seperation from that Church of the Apostles according to those words of S. Iohn exierunt a nobis they went out of vs and answerably to that other text certaine that went forth from vs which very words do contayne a Brande or Note vpon the Authour of euery Heresy Since the Apostle and the Euangelist do meane hereby that euer first Hereticke goeth out from a more aucient society of Christians then by him is chosen So as to go out of a precedent Church or society of Christians is not only an infallible note of Heresy in the iudgment of Vincentius Lyrinensis quis vnquam Haereses instituit nisi qui priùs ab Ecclesiae Câ—â—boli ae Vniuer sitatis antiqnitatis consensione discreâ—â—it but euen by your owne Brethren for we finde Osiander among others thus to write Nota Haeretici ex Ecclesia progrediuntur Thus do Hereticks euer forsake the generall most ancient company of Christians as smale Brooks do often leaue the common channell of the mayne Riuer Now here I demaÌ„d of you M. Doctour to shew from what company or society of Christians more ancient did we Catholicks in those former tymes when first you say this chaÌ„ge of Faith was made depart or from what Church afore in being went we out The euidency of this Note is manifested in Caluin Luther the Waldenses the Wicliffians and all other ancient acknowledged Sectaries of whom it is confessed that all of them were originally Members of our Catholicke Church and by their making choise of particuler Doctrines so Iudas the Apostle who departing from the company of the Apostls after became Iudas the Traitour did go and depart out of the present Roman Church and therby became Hereticks The like M. Doctour I do here expect that you should prooue by authority of Ecclesiasticall Histories of the present Catholicke and Romane Church which if you cannot then is the inference most strong that the present Church of Rome neuer made any such reuolt from or departing out of that Church which was established by the Apostles at Rome and consequently that the present Church of Rome neuer suffered any change in Fayth since it first being a Church D. WHITAKERS Your Church hath departed from that Fayth which the Apostles first preached in Rome and I hope this departure and going out without other proofs is sufficient enough And here I answere with M. Newstubâ— one of our learned Brethren That when you require who were they that did note your going out c. This question I say is vnvecessary c. we haue taken you with the manner that is to say with the Doctrine diuerse from the Aposties and therfore neither Law nor Conficience can force vs to examen them who were witnesses of you first departing Thus my Brother M. Newstubs And my Lord as it is far better for one to haue a cleare sight then to enioy the best helps for curing a bad sight so we here prefer the truth of the Doctrine first preached at Rome by the Apostles and manifested vnto vs by the perspicuity of the scripture before all humane reasons and arguments directed to the discouerie of Romes after embraced Innouation CARD BELLARM. What strang Logicke is this and how poore a Circulation do you make The mayne question betweene vs is whether the present Church of Rome hath changed it Fayth or no since the Apostles dayes To prooue that it hath not Iverge that the professours therof did neuer go out of any more ancieÌ„t Church and consequently euer retayned without change it former Fayth Now you in answere hereto as not being able to instance the persons by whom or the tymes when any such departing or going out was made by the Professours of our Religion reply that it Doctrine is different from the Doctrine of the Apostles and therfore the Church of Rome hath changed it Religion since the Apostles tymes and this sophism you know is but Petitio Principij or a beginning of the matter in question and is nothing els but without answering to any of my premisses the denyall of my Conclusion which kynd of answenng I am sure impugneth all Logicke and therfore all Reason since Logicke is but Reason sublimated and refined But to proceed further In euery introduction of a new Religion or broaching of any innouation in Doctryne the Professours therof receaue a new denomination or name for the most part from the first authour of the new doctryne and sometymes from the Doctrine its selfe like vnto a running riuer which commonly taketh the name of that riuer into which it falleth Thus the Arians the Valentinians Marcionists Manicheans from Arius Valentinus Marcian and Manicheus c. or from the doctrine it selfe as the Hereticks Monothelites Agnoitae Theopaschitae c. though this more seldome This Note or Marke of imposing a new name of the Professours of euery arrising Heresy may be exemplified in all Heresies without exception ingendred since the Apostles tymes euen to this day a poynt so exempt from all doubt as that your learned Man M. Doctour Feild thus writeth Surely it is not to be denyed but that the naming after the names of Men was in the time of the Primatiue Church peculiar and proper to Hereticks and Schismaticks with whom agreeth M. Parks both of them borrowing it from the ancieÌ„t Fathers and particulerly from Chrysostome who thus saith Prout Haeresiarchae nomen it a Secta vocatur Well then this being thus acknowledged on all sides If the present Church of Rome hath made a change from her first Primatiue Fayth then the Professours therof by introducing of new Heresies and Opinions became Heretickes and consequently they haue taken according to our former grounde some name either from the first broachers of these new Doctrines or from the doctrines themselues But you cannot M. Doctour shew any such name to be imposed vpon vs
and Piety your former assertion in ascribing the Protest an t faith to all that Country cannot be iustifyed For though I grant it is on most sides obsest as I may say with Protestancy yet it is certaine that diuers principall parts thereof are not Protestant but Catholicke in Religion As halfe of Switzerland a part of the Grisons Voltolyne the whole Country of Bauaria the Territories of all the Bishops Electours the kingdome of Bohemia besides many Imperiall Citties and states Againe as other parts thereof do ioyntly and particulerly disclaime from the Roman Religion so though they all do challenge to themselues the name of Protestants yet do they manteine many irreconcileable differences of Religion enen of the greatest importance like seuerall wayes and Tracts meeting in one common place and then instantly deuided one from another This appeareth as I am enformed most cleare and euident from the authority of Hospinian a learned German Protestant who hath diligently set downe the names of many scores of Bookes written in great acerbity of style by one Gerâ—aÌ„ Protestant against another German Protestant according nereto it is that we finde so many kindes of Sectaries and Hereticks in Germany as the Caluinists the Lutherans the Anabaptists the Antitrinitarians and some others though they all be linked and tyed together in the common and maine knot of Protestancy And thus farre M. Doctour of this point where you see I haue smale reason to embrace the Protestant Religion before the Catholicke because that is professed throughout Germany as you pretend this cheifly restrained to Italy Spayne and France But let vs returne backe to the generall subject of this your disoutation with my Lord Cardinall I would intreat you M. Doctour to alleadge some stronger arguments for the change off yeh in the Church of Rome then hitherto you haue giuen which if you do not then what by reason of the weakenes of your said arguments at least in my apprehension and what in respect that I do not see the proofes Produced by my Lord Cardinal to be sufficiently by you refuted I must tell you aforehand I will embrace the Catholicke Roman Religion disauow all Protestancy CARD BLLARM M. Doctour if you can support this your position of Romes change with other more forcing reasons I would intreate you now to insist further in them You see I am prepared to giue my best answere to what you can object If you do not I must presume all your forces are already spent they indeed being but weake reseÌ„bling that of S. Iude Cloudes without water carryed about with windes MICHEAS I pray you M. Doctour forbeare not to grant to this my desire since otherwise I must rest assured that no more can be sayd on your part touching this subject CARD BELLARM. Yeild M. Doctour to this Learned Iewes importunity you know he hath vndertaken a journey of many hundred miles to this Citty onely to be resolued in this one Point therefore both in charity and for the preseruing of your owne honour and reputation you stand obliged to giue all satisfaction vnto him D. WHITAKERS Tush you are both ouer vpbrayding with me and seeing I intend no further dispute with men of so irreâ—ragable dispositions I first for a close say to you Micheas that where you intend to become a Papist your change is this that you leaue that which was ouce good though now bad to embrace that which is euer bad I meane you leaue Iudaisme to entertaine Papisme and thus you become a new Proselyte or rather Neophyte in the schoole of Superstition Idolatry Now as for you Cardinall whose name is so celebrious and so much aduanced in the eares and mouthes a fall men know you that touching the subiect of this our discourse I doubt not but that my arguments reasons and Instances aboue alleadged do in the iudgment of such as the Lord hath illuminated with the truth of the Ghosple sufficiently prooue the great changes made of Fayth and Religion in the Church of Rome since it first receaued it Faith in the Apostles daies And if the truth hereof be hid from any I may then say with the Apostle It is hid from them that perish and are lost Therefore my irreuocable conclusion is this that the Church of Rome was once the true Church and in fayth pure and incontaminate as before I acknowledged but at this present it is The Whore of Babilon a branch cut from the true Vine adenne of theeues the large way leading to destruction the kingdome of Hell the Body of Antichrist a heape or masse of errours a great Mother of whoring the Church of the wicked out of the which it behoucth euery christian to depart and which Christ in the end will miserably destroy inflict due punishments for all it impieties and with this as vnwilling to haue further entercourse or dispute with any that subiect themselues to this prophane Church I end and bid you both farewell CARD BELLARM. M. Doctour I much greiue to see you thus transported with passion and to inueigh with such acerbity of words against Christs intemerate spouse but I the more easily pardon you since it is hard vpon the sodame to cast of a habit which hath beene often engrained in diuers tinctures of many operations so spleenfull a â—â—slike you haue against the Church of Rome and indeede it seemes you labour with the disease of those whose spitle being enuenomed make them to thinke that euery thing they take in their mouths doth taste of venome But since it is your minde to breake off so sodainely with vs I recommend you to the tuition of him who in an instant is able to turne the most stony hart into Cor docile and Cor emolitum and my prayers shal be that before the time of your death you may haue the grace to implant your selfe as a branch of that Church the profession of whose faith may be auaileable to the sauing of your soule MICHEAS I am beholden vnto you M. Doctour for your Paines and labour taken in this disputation howbeit I must confesse I did expect to haue heard more said for the proofe of the Church of Rome her change in Religion then as yet is deliuered where I see that your faire promised mountaines in the beginning do but turne to snow and after resolue into water and that by your finall appealing to the written word alone you endeauour to set the best face vpon your ouerthrow in this your dispute bearing your selfe herein like to souldiers who are forced to yeild vp their hould and yet couet to depart with such ceremonies as are not competent to such as yeild Neuerthelesse I commend you to the protection of the God of Israell and will pray that you may after this life enioy the blessings which are already granted to Abraham Isaâ—ck Iacob and their Seede D. VVHITAKERS Well well Once more I bid you both farewell MICHEAS My
and vnreal Circles in the Heauens whereby they arriue to the knowledge of the true and naturall motions of the stars and planets So I will for the tyme here imagine that Waldo Wicklef Hus and the rest by you exemplifyed were in all points Protestants and that their faith was not contaminated and soyled with any one Errour or Heresy yet from these acry supposals I will neuerthelesse deduce the infallible and certaine truth of the defection of the Protestants Church And will proue that the said Examples admitting them for true examples are not sufficient for seuerall Reasons to support the visibility of the Protestant Church 1. And first we are here to call to mind that the Church of God as appeareth from the Etymology of the Word Ecclesia and the Ecclesiasticall acceptance thereof is a calling out or Congregation of many of the faithfull So as to the necessary being of the Church especially after the first plantation of it not one or two but diuers and many faythfull must concurre Which point is made more euident in that the administration of the Word and Sacraments being euer a most necessary Attendant of the Church includeth in it selfe a multitude of persons consisting of Pastours and Doctours on the one side and of spirituall sheepe or children on the other side In like sort the former prophecyes touching the encrease amplitude continuall splendour of the Church do euict the same Now to apply this to our present purpose In some of the former examples we fynd no mention of others ioyning in beleife with the first supposed Protestants of that tyme Thereâ—ore from hence it may be concluded that the being of any one such strange Protestant or other doth not include the being of any Protestant Church at that tyme much lesse the Visibility of such a supposed Church during but that very tyme. 2. Secondly the Scriptures and first part of our discourse do irrefragably prooue that the Church of God must not at one only tyme or other but all tymes and in all ages without the least interruption or discontinuance much lesse without interruption for many hundred yeares togeather be most visible and conspicuous for it is resembled euen in this respect by Gods sacred Writ to a Citty placed vpon a hill that cannot be hid at any tyme And to a mountayne prepared in the top of mountaynes and exalted aboue Hills All which implyeth a continuall and incessant Visibility of the Church To which Scriptures D. Fulke and D Whitakers subscrbe as aboue is shewed Both who teach that euen in the greatest persecution of Antichrist much more then at other tymes the Church of God shal be most visible and as Bullenger sayth right famous This now being granted and withall it being acknowledged by D. â—ulke and other learned Protestants who speake more sparingly and warily here of then others of their Brethren do who grant a longer tyme of the reigne of the Catholicke Fayth and Religion That anno Domini 607. the papists religion preuayled as the sayd Doctour speaketh and that all Popes from Boniface the third were Antichrists which Boniface did liue about the said yeare 607. Now here satisfying my selfe at this present with our Aduers Confessions touching the continuance of our Catholicke Religion I demaund M. D. and you learned Men what Protestants can be alledged liuing betweene Anno 607. and 〈◊〉 220. at which tyme liued Waldo Here are about six hundred yeares betweene these two tymes during all which Period as also for euery yeare thereof you stand obliged to alledge Protestants for the continuance of the Visibility of your Church or els to acknowledge your Church not to be the Church of God But here all you Protestants are at a stand as being not able to name any one Protestant liuing within the compasse of the said six hundred yeares I meane from anno 607. to anno 1220 wherby to support the Visibility of your Church but for any part of that tyme much lesse for whole tyme. And if you M. Doctour can instance for those tymes I here prouoke you thereto for as for Bertram and Berengarius c. their examples are ouer vnworthy to be insisted vpon as aboue is showed Besyds supposing them for Protestants yet their examples serue but only during the life of Bertram and Berengarius both which liued some foure or fiue hundred yeares after the acknowledged foresaid 607. yeare of Boniface for which foure or fiue hundred yeares you still remayne bound to instance your Protestants Againe Waldo as is said liued in anno 1220. Wocklefe liued anno 1370. Huâ— in anno 1405. Luther liued more then a hundred yeares after Hus. Here we see againe there is a good number of yeares betweene euery one of these seuerall tymes And here I demand agayne of you to name some Protestants to fill vp the Bancks as it were or empty roomes of these many Staâ—ions During all which tyme you cannot instance I am sure in any one knowne confessed Protestant Wherefore I conclude that seing the Church of God is to be at all tymes seasons euer visible and discernable And seing your former Examples of Waldo Wicklefe Hus and the rest aboue mentioned admitting them for true examples in all points are found defectiue to proue your Churches Visibility that therefore your Protestant Church for want of this visibility so necessarily required is not the true Church of God and consequently that I haue no warrant to leaue the Catholicke Church and to implant my selfe in your Protestant Church 3. Thirdly All the former Men I meane Berengarius Waldo Wicklefe Hus Luther c. were originally Catholicks and then after by forging of new doctrines afore vntaught they deuyded themselues from the Church then in being And so thereby they iustifyed in themselfs those words of S. Iohn r they went out of vs the very signature or Character of an Hereticke euen in the iudgment of Protestants Now this disparture or going out of the Church implyeth in lieu of a continuance of their Church an interruption discontinuance and defection of their Church and consequently a want of Visibility of their sayd Church Since it infallibly proueth that the doctrines taught by these men after their departure was not taught by the Church afore in being for if they had bene taught by it these Men needed not to leaue the then knowne Church for their defending and teaching of their said doctrines 4. Fourthly lastly you no doubt will say that Wicklefe Hus Luther c. did preach the word and administer the Sacraments to their disciples since without these meanes euen by your confession the Church cannot subsist Here then seing no Man taketh to him the honour of Priesthood but he that is called of God as Aaron was And seing according hereto it is sayd how shall they preach except they be sent And further who so entreth not at the dore into the
your Oratorye Wee say the Prophecies of the old Testament of which we haue set downe so great store are infallibly to be performed We find they are not performed in Christ Church How then can we beleiue in Christ as our true Messias and Redemer or repâ—te his Church for the true Church of God And where you Michaeas replye that the said Prophecyes are accomplished in your Popish Church that forceth nothing since we are assured that that your Church is a superstitious and idolatrous Church and wholy alienated from the Couenant of God Therefore briefly touching my self I openly say I do expect an other Messias an other Redemer And I do not acknowledg your Christ to be the second Person of the Trinity And therefore I do hould that the Old Law being in force Circumcision is to beretayned NEWSERVS Michaeas the streame of the tymes ought not to beare downe the Truth Therefore seing in the Church of Christ the Predictions of the Prophetts aboue by Ochinus and my self fully alledged touching the enlargment the vninterupted Visibility and the incessant administration of the Word and Sacraments are not performed I here pronounce that Christ was not the true Messias but aseducer and that his Church is not the Church of God And more particulary for my self as continuing for euer in this my sentence I am resolued to goe to Constantinople and there as now beleuing in the law of Moyses I wil be circumcized Therefore Micheas content yourself and forbeare all further vehemency of speach against vs inâ—o which afore you did begin to enter but show in youâ— words greater temperanee and Patience MICHAEAS Patience Peace Prâ—digious men It is heare a Vertue to transgresse all bonds of Patience and but stupiditie not to be angry You Miscreants vnworthy to breath since you deny hym through whom you breath and vnwothy to enioye a being since you reiect hym who gaue you your Being presumptious Clay that dâ—â—est thus contest with thy maker Thinke you my Words shal be slowe in defence of hym who is the Word 〈◊〉 Verbum care factum est habitaâ—t in nobis No. I must speake I will speake Neuer neuer shall my eares be guilty of my Redemers blasphemies but that my Tonge to it vttermost power shall replye and in this feruour keepe me sweete Iesus to my last gaspe And I wil be ready to trumpet â—orth tâ—e disgrace and ignominye of you both throughout all Christendum Call you your former Religion The light of the Gospell which finally tendeth to put out the Light it selfe erat lux vera quae illuminat â—mnem hominem O that I had one of the coales of the holy â—ltar of God to seare your blafphemous tongues as the Seraphin by taking one of the coales thereof did purify the lipps of the Prophet Esay ô impiety of tymes in which such Munsters are bred worthy for feare of infecting others to be eliminated out of the Society of Men and to be relegated vnto some desart or Wildernes there to conuerse with Beasts since in sauadgnes of Nature you excede beasts you Batteyd Infidells that cannot endure the light of the Sun orietur Sol Iustitiae vnder what name do you expect Saluation Since there is not any other name vnder heauen giuen vnto Men then thaâ— of Iesus wherein we must be saued Cannot the Prophecyes of the Old Testament vpon which in other poynts you seeme so much to relye touching so many particularities of our Sauiours Birth Lyfe Passion and Resurrection the due consideration of all which I acknowledg first made me a Christian preuayle with you to confesse him for your Redâ—mer Since all those particulars were to be performed only in the true Messias and all of them haue beene actually performed in hym whom now you refuse The patration of infinit stupendious Miracâ—es exhibited not only by Iesus himselfe but by his Apostles and seruants may be able I should thinke being truly weighed to wash out this blot of your Infidelitie and to â—yle away the rust of this your misbelâ—ife ô England blushest not thou that after thy casting of thy primatiue fayth Ocbâ—nus was the Apostle by whose meanes and labour thou first did such Protestancy Is this he whose presence in those dayâ—s is said to make thee happy and whose absence vnfortunate and whom all Italy could not equall See to thy dishonour and his perdition what he is become A Iew a Turke an Apostaâ—a forsaking Christ and all Christianity and teaching Circumcition and polygamy or pluraliâ—ye of wyfes a doctrine where Sensuality diminisheth the pleasure of sence And thou Heâ—delberg at this present honored by hauinge trans-planted in thee so fayre a Rose ouâ— of the English garden Behould here once thy cheif Pastour Neuserus and now confessedly a cheife instrument of the deuill from whome as from one by supposall peculiarly illuminated by the Lord thou hearetoforâ— dist receaue thy spirituall nurrishmeÌ„t Whoâ—e Superintendency forsooth is not afrayd in the â—â—d openly to blaspheme against the Sauiouâ— of the World and to turne Turke and who hauing an vncircumcized hart will needs carye about with hym a circumcized body And Celebrious Oxford the goodâ—â—est skryne of the Muses vnder the Sunne how canst thou brooke that such impure Imps as these should breath thy pure ayre Or can thy worthy and noble Sonns eminently endued with all good lettars endure the sight of these Infideâ—ls Hadst thou afore bene perswaded that these two Monsters whose very Soules and bodyes Mans goastly Enemy seemes of late to organize would haue â—â—ulne into these blasphemyes no doubt thou wouldest c. D. REYNOLDS Stay Michaeas Proceede no further You haue spoken enough And I much commend your Christian feruour herein And I confesse it gaulingly vpbraids me to see any of my owne Religion thus to apostatate from the fayth of Christ And it is no small greife that this disputation first intended to make one Papist a good Protestant hath in lieu thereof made two Protestants two Iewes or Turks But yet Michaeas let not the seueritie of your Censure pase further then the fault extendeth It is only Ochinus and Neuserus and two though too many in reference to seuerall thousands is scare reputed a number who thus sinne Let not then the Gospell it selfe or any other Professours of it be insimulated by you within this atrocity and Cryme And you Oâ—hinus and Neuserus ô soyle not your selfs with this so foule an imputation But seing Wisdome only iudgeth of Wisdome and learning of learning so let your learning and Wisdome equally runne together to acknowledg him for your Redemer who is the source of all Wisdome learning and knowledge de plenitudinâ— eius omnes accepimus your Sinne is most heinous and dreadfull yet being attended hereafter with a true remorse and repentance is remissible and for your conforts remember that Paull the Apostle who once persecuted hym whom you now deny did expiate the
Word and vse of the Sacraments as Notes And thus they reiecting all former Catholicke Notes do reduce as aboue is said the determining of which is the true Church to the inappealable and last Resort of their owne priuate opinions passed vpon the true preaching of the Word and the due administration of the Sacraments But now to come to the Question it selfe touching these Protestant Notes Where the â—eader for the more cleare setting downe of the state of the Question and his owne better instruction is to conceaue first that these Protestant Notes supposing them to be Notes of the Church prooue only the place where the Church is but not which is the Church Which here is only the Question Secondly the Reader is to call to mind that whereas a Note may be of two sorts The one in respect of Nature the other in respect of vs according to the doctrine of the learned Protestants themselues thus teaching Nottus est duplex Vnum Naturae vlterum nobis that here the Question is only of such Notes as are Notes in respect of vs for our better informing which is the true Church since here we are instructed à postartori and according to the measure of that knowledg which God vouchsafes to affoard to vs. And not as they are Notes in respect of Nature Which Notes in regard of Nature are euer 〈…〉 sicall secret and often essentiall to the thing of which they are Notes Now in reference hereto we freeâ—y grant that the true preaching of the Word and administration of the Sacraments may be tearmed Notes of the Church but not Notes to vs which is the only point now isluable for though they be Notes in Nature of the true Church yet what anayleth it vs since they are not Notes to vs for our direction to find which is the true Church And here we are to remember that the Question is not what kind of Notes or what kind of knowledge is better for it is granted that scire per Causas is most perfect and noble but the Question is what kind of knowledge God is content to imparte to vs in this life for the attayning of the Mysteryes of our fâ—â—th and particularly for the knowing searching out which is his Church Now that the true preaching of the Word and vse of the Sacraments cannot be erected as notes of Christs Church I euer meane in respect of vs is seuerall wayes demonstrated And first this I prooue from the Nature of a Note which is euer to be of a greater perspicuity and clearnes and better knowne to vs then the thing is of which it is a Note Since otherwise it should follow an inference both in reason and Art most absurd that that which is vnknowne should be prooued by an other thing which is lesse knowne anâ— more obscure That the true preaching of the Word and administration of the Sacraments which is but a necessary 〈◊〉 to the true preaching of the Scripture are more obscure and vnknowne to vs then is the Church I prooue first from the Scripture which teacheth that true sayth which is the effect of true preaching the Word proceedeth only from the Ministery of the Church according to that how shall they beleiue whom they haue not heard and ho 〈…〉 sh aâ— they heare without a Preacher Thus Gods sacred Word we see doth presuppose that the Minister who is the member of the Church and consequently it followeth hereby that the Church must be afore knowne doth reueale vnto vs the true sense of the Scripture And therefore Caluin thus well sayth of this point Deus potest memo 〈…〉 sues perficere nolit tamen eos adolâ—scere in 〈…〉 ilem â—tatem nisi educatione Ecclesiae God can peâ—fect and instruct vs in a moment meaning touching fayth yet he will not bring vs to any manlike as it were and perfect strength therein but by the help and labâ—ur of the Church And hence it is that in all Controuersyes touching fayth we are alwayes for the determining of them botâ— in the iudgments of the auncient Fathers and learned Protestants referred to the Church Among whom I cannot here pretermit the sentence of D. Field thus wryting Seeing tâ—e Controuersies in our tyme are growne in number so many and in nature so intricate c. What remayneth for meâ— dâ—sirous of satisfaction in things of such consequence but deligeâ—tly to search out which among all the societyes of Men in the World is that blessed Company of Holy Ones that house-hould of fayth that spouse of Christ and Church of the living God which is the pillar and ground of truth that so they m 〈…〉 follow her directions and reâ—i in her 〈◊〉 Thus we are instructed by this learned Protestant to know which is the true fayth in all Controuersyes and sincere 〈◊〉 〈◊〉 the Word from the Church and not to know which is the Church from the sincere preaching of the Word Secondly that the true prea 〈…〉 of the Word and the vse of the Sacrements â—re more ob 〈…〉 and difficult to vs to be knowne then to know 〈◊〉 is the true Church appeareth from the voluntâ—â—y acknowledgments of our most iudicious Aduersaries For greater 〈◊〉 heareiâ— I will insist only in oâ—e or two And to omit the answearable iudgment hearto of D. Fyeld potentially included in his 〈…〉 met words We do fynd Iustus Molitor a learned Protestant and Aduersary in his 〈…〉 gs to Cardinal Beâ—lâ—rmyâ—e thus to confes Nobis Quo ad iud 〈…〉 s â—o fâ—sâ— alâ— qua notitià prius vera Eccles 〈…〉 quam 〈◊〉 praedicatio 〈…〉 oâ—escit c. The true Church by a cert 〈…〉 co 〈…〉 〈◊〉 so 〈…〉 kâ—oâ—ne to vs according to the iudgment of reâ—son then the preaching of the true word is knowne With whom c 〈…〉 pireth in exprâ—s Words the foresaid mentioned 〈…〉 testart Lubbertus thus wryting Sacramenta in v 〈…〉 nt nobis m 〈…〉 quam â—psa Ecclesia The true vse of the 〈…〉 ments iâ— lesse knowne â—o vs 〈◊〉 the Church And 〈◊〉 geueth his â—eason hereof in these Words Nobis notioâ—a su 〈…〉 externa signaâ—per quae remâ— quâ—â—doque cogn 〈…〉 The external signes are more man 〈…〉 st 〈◊〉 vâ— by which we know a thiâ—g 〈◊〉 heareby impâ—ying that the true administration of the word Sacraments is internal and inward in respect of the true externall Notes of the Church For although eich preaching of the Word and vse of Sacraments be externall and subâ—ect to the outward Sense yet which is the true preaching of the word and true administration of the Sacraments for as they are purely preached and sincerely administred so and no otherwise are they appoynted by the Protestants for the Marks of the Church is internal since truth in doctryne is internal and inuisible We may ad hearto that in the note of true preaching the word the beliuing receauing it so preached this with perseuerance is included
the Church of Rome since the Apostles dayes Which Position is indeed the iuncture without which the whole frame almost of all other Controuersies hang loose Doctour Whitakers vndertaks to proue the Contrary In whom rather then in any other Protestant I haue peculiarly and ex professo made choyce to personate all the speeches and arguments vsed to proue this supposed change in the Church of Rome principally because there is no Protestant wryter that I know who hath so much prosecuted this presumed change as Doctour Whitakers hath done as appeareth in his Bookes agaynst the Cardinall himselfe agaynst Father Campion that blessed Saint and cheifly against Duraeus where the Doctour vndertaketh to instance diuers examples of this imaginary Reuolt Yet here you are to conceaue that I haue not so dwelled in the only wrytings of Doctour Whitakers as that I neglect what other Protestants haue also written in maintenance of this change for I assure you I haue omitted nothing of Moment which I could fynd in their Bookes to be obiected in proofe thereof though Doctour Whitakers is introduced to deliuer or speake it And withall I haue made speciall references to their Books where such their sentences or authorities are to be found And yet learned Men notwithstanding all that which can be vrged by any of them in this behalfe sooner shall they prooue that the fixed starrs haue changed their postures situations in their Orbe then that Rome hath changed it fayth So true are those words of an auncient Father Vetus Roma ab antiquis temporibus habere rectam fidem semper eam retinet What sentences authorities or instances of change Doctour Whitakers hath vsed in any of his Bookes by me alledged the same I haue set downe with citation of the Books and in a seuerall Character from that which he speaketh at large in the person of a Protestant and this to the end that the Reader may seuer the Doctours owne words from the words of a Protestant in generall In like sort what intemperate speeches euen loaded with malice and rancour the Doctourâ—seth â—seth against the Church of Rome are not by me forged and fathered vpon him But are especially those which are most virulent his owne words yet extant in his Bookes and accordingly they are printed in a different letter with the Latin words set in the margent So carefull I am not to wrong the Doctour by vniustly obtruding vpon him any scurrilous and vndecent Inuectiues or Pasquills The Conclusion consisteth in retorting that vpon our Aduersartes where with they here charge the Church of Rome I meane in demonstrating that it is the Protestant who hath made in fayth this change and innouation from the auncient fayth of the Apostles And thus by comparing these two contrary fayths doctrines together and the antiquity of the one and innouation of the other you shall find that errour is best knowne by truth as death is knowne bylife Now here your ingenuities are to suppose for the tyme that Cardinall Bellarmine and Doctour Whitakers are at this present liuing In like sort that the Cardinall hath read all bookes written either in Latin or English which are in this Dialogue alleadged Which like supposalls you are also to make in the other subsequent Dialogues touching the Persons in them produced as that they are now liuing and that they all liued at one tyme c. All which imaginations are fully iustifiable in the true methode of Dialogues since in this kind of writing the Persons you know are forged for the matter and not the matter for the Persons And thus much touching the first Dialogue Now to descend to the second Dialogue The subiect wherof is to demonstrate that the visibility of the Protestant Church cannot be iustifyed from the Primitiue Church much lesse from the Apostles dayes till Luthers reuolt And which is more that not any one Man during all that long Period of tyme nor Luther himselfe can be truly insisted vpon for a perfect absolute Protestant and such as the present Church of England can or will acknowledge to be a member of it Which point being once euicted How deadly it woundeth the Protestants may easily appeare in regard of the euer necessary and vndeniable visibility of Christs true Church whose expansion enlargment and vneclypsed radiancy at all tymes is much celebrated in Holy writ Her sunne shall not be set nor her Moone hid as will more fully appeare bereafter in it due place The interlocutours are the foresayd Michaeas the Iew Ochinus who first in King Edward the sixt his dayes did diseminate Protestancy at least seuer all points of Protestancy here lâ— England Doctour Reynolds of Oxford and Neuserus chiefe Pastour of Heidelberg in the Palatinate Why Ochinus Neuserus are brought in as speakers in this Dialogue the Argument prefixed therto will show I haue presumed to incorporate most of what can be vrged for the visibility of the Protestant Church in Doctour Reynolds as a Man who was best able in his dayes to support his owne Church from ruyne And sutably herto the supposed place of this disputation is Oxford I haue in no sort wronged the Doctour whom I well know to haue bene a blazing Comet in your Euang elicall spheare to whom as being of good temperance in his writings in respect of his brother Doctour Whitakers I am vnwtlling to ascrybe too litle only I wish his fauorits had not ascrybed to him too much If any of you shall muse why in these Dialogues all the Protestants being otherwise presumed to be most learned do reply so sparingly eyther to Cardinall Bellarmyne or to Michaeas their answeres and arguments as here you shall find them to do you are to conceaue that it is agreed in the begining of the two first Dialogues among all the Interlocutours to stand indisputably to the freqrent Confessions of the learned Protestants vrged in behalfe of any poynt controuerted Now both the Cardinall and Michaeâ—s for the most part do auoyd the other Interlocutours reasons and instances by the contrary acknowledgments of diuers eminent Protestants as also do produce their owne arguments in defence of their Catholicke articles from the like acknowledgments of the learned Protestants speaking in those points agaynst themselues and in behalfe of the Catholickes Which method being chiefly houlden throughout these Dialogues how then can the Protestant Interlocutours continue any new reply agaynst the Caidinall or agaynst Michaeas But to reflect vpon the subiect of this second Dialogue And here I do auouch that to maintayne that Protestancy was euer before the breaking out of Luther though euen then it was not in it perfection is no lesse absurd in reason then to maintayne that the byrth of any thing can precede it conception and the effect the cause True it is that in diuers former ages there haue bene some secret and indeed blind Moules who working vnder the foundation of the Roman Church haue labored
shew their loue to the Truth by their hate to this Pillar and Foundation of Truth Besides this deportment disculps great Humility a Character euen of Christ himselfe dicite a me quia humilis sum corde so true it is that an humble man is like to a lowly vally sweetly seated Thus doing Micheas no doubt you will embrace our Catholicke Faith of which point I am in greater hope in that it is obserued that whereas many Protestants haue becom Iewes yet not any Iew a Protestant D. WHITAKER The Cardinall here hath giuen you to large a scope since most of these are but humane and morall inducements which stand subiect to errour and falshood and you are to call to minde that to run well out of the right way is noe better then to stand still Pálin dromêsan ' è dramêin cacôs Therfore let your groundworke be next vnder Christ only the Holy Scriptures These are the only Iudges of all Cōtrouersies These are of that worth as that they are profitable as the Apostle speaketh To Doctrine to reprooue to correction to instruction which is in righteousnes that the man of God may be perfect instructed in all good workes of that Clearenes as that iustly they may be called lucerna pedibus meis Of that fulnes and amplitude as we are threatned vnder paine of hauing our names blotted out of the booke of life if we either add or detract from thence finally of that easines and facility as that for picking out the true sence we are to receiue it by the benefit of our owne spirit instructed by the Holy Ghost spiritus vbi vult spirat MICHEVS You both speake learnedly And first touching your directions my L. Card. I hold them most graue waighty Yet seing I haue spent all my time chiefly in studying the Law and the Prophets being heretofore a Rabnie in our Iewish Sinagogue and seing that multiplity of reading which your method exacts to wit of the Auntient Fathers the Generall Councels Ecclesiasticall Histories is to great a burden to be imposed now vpon the shoulders of my old age my selfe not likely to liue so many years as will be answerable to so infinit a labour Therefore I must bethinke my selfe of some other more short and abreuiated course for the perfect setling of my iudgment in the Christian Religion Touching your graue aduice M. Doctour of relying only vpon the Writen word Grant that the Scripture alone were of it selfe sufficient to define and determine all Controuersies in Religion yet I am so conscious of my owne weaknes herein as that considering the seuerall sences vsually giuen vpon one and the same text I should euer rest doubtfull once abandoning the sence giuen by the ioynt consent of all Ancient Doctours of what construction to make choyce and the rather seing the Scripture witnesseth of it selfe That no Prophesy of the Scriprure is made by priuat Intepretation And sure I am that if we Iewish Rabbins should take liberty to interprete the olde Testament according to euery particular conceipte of each of vs we longe since should haue begotten many dissentions in Faith amonge vs. I may add hereto that I am the more easily thus perswaded euen by both your speches at this present seing both of you do strengthen and fortifie your different iudgments touching the finall determining of Controuersies euen from the Scripture it selfe But what doth the Scripture speake different or rather contrary things Noe. The Scripture is like to the Authour of Scripture euer the same and vnchāgable Ego sum dominus et non mutor And indeede to speake plainly when you vrge those words spiritus vbi vult spirat whereby you intimate the guift of the Priuat spirit interpreting the Scripture I euer disliked this Principle euen before I beleeued in Christ as ready to create in differētly any one Religion as well as an other so that that man who for his Faith and Religion grounds himselfe vpon this Reuealing Spirit and consequētly is ready to stampe any Religion which himselfe best pleaseth is like in my iudgment to on that should be immediatly made rather of the first Matter then of the Elements well tempred togeather since he is in possibility Anything But to proceede seing the directions of neither of you in regard of some difficult circumstances accompaning them can at this present sorte vnto my case I must make election of some other method for the sētling of my fluctuating Conscience in matter of Faith And vnder both your fauours it shal be this wheras by seriously perusing the New Testament as you Christians call it I am become with infinite thanks to the Lord of Hostes a Christian though as yet but a Christian imperfect and scarsly initiated So out of the same deuine Records I am instructed that the Church of Rome in those primatiue times receaued the true Christian Faith incontaminate and free from all errour Now if those sacred writings be of sufficient force with me for my relinquishing of my anciēt Iewish faith then ought they as securely to warrant my Iudgment that the true Faith of Christ was planted in the Apostles time in Rome This last point is confirmed to me by your great Apostle Paule who in his Epistle to the Romans much celebrateth the Faith of Rome saying To all that be at Rome the beloued of God called to be Saints Grace to you And againe I thanke my God for you c. because your Faith is renowned throughout the whole world And yet more your obdience is published in euery place finally the Apostle is so full in aduancing the Faith of the Romans as that he particularly euen in words ascribs one and the same Faith to himselfe and them saying That which is common to vs both your Faith and mine From all which texts it is euicted that Rome in those first times enioyed a true and perfect Faith Now here it comes to be examined whether Rome since her first embracing of it hath changed her Faith or othirwise she retaines without any alteration the same doctrine which first the Apostles did plant in her This point most excellent Men deserus an exact discussing and may well seeme to be worthy your serious disputs My owne want in your Ecclesiasticall Histories from whence cheifly this question is to receiue it triall doth pleade for my ignorance herein and makes my humble request for the better estableshing of my yet vnsetled iudgment to you both to enter into a graue skirmish and feight of disputation herein Both of you are learned and therefore by vrging what can be said on either side able to accomplish this my desire both of you are charitable as I must suppose and therefore no doubt willing for my confirmation in the Christian Faith to vndertake this my wished taske for Charity as euer desirous to do good omnia sperat sustinet a charitable man partakes of the
nature of a glasse which is as ready to giue as to receaue on s fauour My foundation is here the words of your owne Apostle I humbly entreate that your learned discourses would raise the wales and I shall attend your speeches with a greedy and listning eare Then in the close of all I may be better assured whether for my Soules eternall felicity I should subiect my selfe as a member to the present Church of Rome or otherwise consociate my selfe with the Protestants the presumed Reformers of the said Church CARD BELLARM. Micheas your iudgment hath made choise of a most important subiect and Christian Religion teacheth vs to be benificiall to all maximè domesticis fidei within which number I hope shortly I may place you And therefore my paines according to my smale ability shall not be wanting to accomplish your request and I much commend your desire herein for who neglecteth his owne Soule is not present to himselfe D. WHITAKERS The Groundworke Micheas of this your desired disputation I acknowledg most firme and I shal be ready to afford my best furtherāce therto though in regard of my owne smale mite of learning I shal be like perhapps to the widdow in the Chospel who gaue lesse then any other and yet was more charitable then any other But touching the Basis and foundation of this future Discourse We do grant that the Church of Rome was holy when Paule gaue it those foresaid praises as also when he further said without intermission I make mention of you alwaies in my prayers When also he said He would come to the Romans in aboūdance of the blessing of Christ and when in freedome he did preach to them the Ghospel of Christ Yea which is more We freely confesse that the Cuhrch of Rome was a famous Church of Christ when Clemence did sit in that seate and when the prophane Roman Caesars did put to death the Bishops of Rome But since those times that most remarkable change of Faith haue violently inuaded and posessed that Church I will vndertake to prooue neither will I draw backe herein but shal be prepared to manifest to you how since the Apostles times the Roman Wolues haue inuaded the Church and ceased not to deuoure the flocke for the badges of the Roman Church are superstition Infidelity Antichrist and Epicurisme CARD BELLARM. How now M. Doctour Such passion in the beginning what Philippicks and inuectiue declamations are these the accustomed lāguage of most of our new illuminated Brethren not sorting to your presumed grauity Therefore either forbeare the like hereafter or let vs forbeare to enter into any dispute for I do not loue to conuerse with those Men whose tongues are vsed to speake nothing but Satyrs D. WHITAKERS My Lord. my feruour to the Ghospel hath thus transported me The zeale of thy howse hath eaten me vp But pardon for euer this my holy impatience and I will promise you to proceede hereafter in all serenity and mildnes and will prooue the change of Religion in the Church of Rome not by conuitiating it with intemperate language but with weight of argument CARD BELLARM. You say well And therefore In the name of the Father the Sonne and the Holy Ghost let vs beginne And here first M. Doctour you are to remember that seing you affirme that Religion is changed in the Church of Rome since that Church was first as it were cultiuated tilled therewith by the labour of the Apostles you are thereby obliged to prooue this your assertion And I as houlding the Negatiue am bound only to answere and to repell your arguments Neuerthelesse I will supererogate with you in methode herein and will vndertake to prooue posituely that Rome since it first being Christian did neuer speake of so much as any on materiall and dogmaticall Article which is the point in question of her primatiue Faith Now for the greter conuinceing of your contrary position I meane to strengthen and fortifie the truth herein euen from the testimonies of your owne learned Men and thus the Protestants penns shall deadly wound the Protestants Faith Therefore tell me M. Doctour if you will quietly subscribe in this time of disputation to the ingenious and plaine Confession of your owne learned and iudicious Brethren D. WHITAKERS Most willingly for the argument must needs be strong and efficatious which is taken from the confession of the Aduersaries and I do freely acknowledg that the Truth is able to extorte testimonies euen frō it Enemies And this point is further warranted with all force of reason for why should learned men confesse against themselues and in behalfe of their Aduersaries were it not that the racke of an vndeniable Truth forceth them theirto CARD BELLARM. It is most true and the matter so standeth indeede and your speech well sorteth to that sentence of S. Augustine to wit That truth is more forcible to wringe out Confession then any racke or torment well then to proceede to the matter And because things contracted in method enter more easily after a piramic all manner as I may say into the eye of the vnderstanding Therefore for the more facilitating of this point here handled you are to coceiue M. Doctour that in any notable change of Religion these things following can be demonstrated and pointed out First the Authour of such a Change Secondly the new opinion or doctrine Thirdly the time in which this new doctrine was first broahed or preached Fourthly the place in which it was taught Fiftly and lastly the persons who did oppugne and resist it at the first All which are found euen in the Church of Christ which neuerthelesse was no new Church but only a certaine mutation or change of the state of the Church according to the predictions of the Prophets For first we knowe the authour thereof was Christ The new Articles of beleefe were principally the Articles of the Trinity and Incarnation the time when this doctrine was first preached was in the fifteenth yeare of Tyberius Caesar The place Iudëa finally the oppugners of it were the Scribes and Pharises Now whereas we are able to demonstrate all these points in the beginning of euery particular sect or Heresie our Aduersaries notwithstanding cannot set downe any one of these circumstances concerning our Church or Faith euer since the Apostles times But because of all these Circumstances the Time of this supposed chāge is chiefly to be weighed I will begin therewith remitting diuers of the other Circumstances to be hereafter discussed by vs and leuing the rest for greater breuity to some other fitting opertunity And as touching the Circumstances of Time I will first discourse therof by meanes of a distribution of three distinct times since Rome first receaued the Ghospel of Christ First then we will take into our consideration how longe it is granted by your Protestants that Rome did perseuer without any alteration in her prematiue
Thomas and Dominicus a Soto fully dispute Now heare we are to conceaue that as the bloud of Christ doth clense vs from all sinne if so it be applied to vse by the Sacraments of Baptisme and PeÌ„nance so these Consecrated things and our Lords prayer do apply his bloud for the taking away of veniall sinne from hym who is in state of grace The third end is to dryue away wicked spirits and to cure diseases as appeareth from the prayers by which they are consecrated Neuer the lesse we are heaâ—e to know that these consecrated things do not any worke theese effects as the Sacraments wheare no let is do infallibly work their effects And the reason heare of is because these consecrated things haue not their force from any expresse couenant made by God as the acraments haue but from the Prayers of the Church and denotion of the parties vsing them Besides sometymes it is not conuenient that we should be freed from sicknes or diseases or from the molestation of the Deuills And according hearto we find that the Apostles did vse to annoynt the sicke with oyle and they were cured In like sort Epiphanius relateth how Ioseph by holy water did dissolue incaâ—tation and Magicke And Theodoret recordeth the same of Marcellus Apameensis and Palladius of Macharius Againe S. Ierome testifyeth that S. Hilarion did cure diuers diseased Persons with holy bread and holy oyle The like did S. Bernard S. Gregory witnesseth that one S. Fortunatus did cure one of a brokeÌ„ thigh only by sprinkling holy water vpon it and his owne prayers Finally S. Bernard affirmeth that S. Malachius did cure one that was phâ—anticke by the meanes of Holy Water Now these Examples do show that it is not Negro 〈…〉 cy as the Protestants sometymes do tearme it to seeke to produce with the help of prayers supernaturall effect by applying of holy water or holy oyle That the Church of God hath authority to blesse Creaturs for the former ends and for the furtherance of Denotien is prooued from her greater authority practized in changing the Saboath day from Saturday to Sunday And now it being thus changed is 〈…〉 erable Which point by the confession of learned Protestants was wrought by the sole authority of the Church and is not warranted by any text or passage of Scripture Now thus farre of all these former poynts And heere I am to end aduertizing the Protestant Reader that what is heere set downe contaynes for greater breuity but short discourses of the said controuersyes heere handled and assuring him that scarse the fift part of the prooff and authorities drawne from Gods holy Word from the testimonyes of the Fathers from the practise of Gods Church and from the confession euen of our Aduersaryes are heere alledged which might be produced in warrant of the said Catholicks doctrines And therfore I referre the Reader these be 〈…〉 uen but for some delibation and tast aforehand for his greater satisfaction to the many learned Catholicke Treatiâ—es written vpon the said subiects L. CHEIFE-IVSTICE Michaeas What do you reply hereto Are these discourses of your owne framing Againe If they be how can you then free your selfe from that infinite Wrong which you being a stranger offer to our state in seeking thus by supplanting the Ghospell to plant your owne false Religion And lastly what were the Motyues inducing you rather to diuulge these particuler doctrines then diuers others of greater weight and consequence which are still in Question betweene you and vs Belike there was some reason or this your election choyce MICHAEAS My very good Lord. I will answere you to all your demands And herein my Tongue shal be a true Interpreter of my Hart. First concerning the Authour I do heere freely grant I was the Man who penned them who taugh them and who through Gods grace and assistance wil be ready to seale the truth of them if need should so requyre with my bloud Concerning the choyce made of these Controuersyes among many others of as great or greater importance now ventilated betweene the Catholicks and the Protestants Your Lordship may be aduertized that the true reason was because I do find by experience that the common and ignorant Protestant of meaner conceate and whose vnderstanding is vsually immersed in sense seemeth to take more exception at these Catholicke doctrines then at others heere not discoursed off The cause hereof I take to be in that most of these consist in practize and consequently are dayly subiect to the outward sense Whereas those other for the cheife part do lye inspeculation thereby are further remooued from the apprehension of the vnlgar whose vnderstandings herein are commonly like to boysterous Instruments vnportionable and insutable to worke vpon any fine and curions matter For I grant that though they were principally written for fome students of the vniuersity of good talents yet secondarily my intention was the instructing of the vnlearned Protestant in the said Catholicke doctrines That they are heere handled so breifly is in regard of the multiplicity of the Questions each of which if it were at large disputed off would requyre no small Treatise And therefore I haue rather vndertaken to set downe besides some few prooffs of them the true state of euery such Catholicke poynt so to vindicate is from the foule mistaking of the Aduersary then in the fullest manner by authorities to confirme fortify them LORD CHEIFE-IVSTICE Well touching these two former poynts you haue answered and in part sat sâ—yed me But what say you to the iniury by you wrought not only against the vniuersity but euen against the whole state Which cannot by our owne statâ—ts and Decrees brooke such tumultuous proceedings in any Man much lesse in forayners as to labour to disioynt the beautifull 〈◊〉 me of that Religion which the whole Realme for these many yeares hath so peaceably enioyed MICHAEAS Most Reuerend ludge Giue me leaue without offence to vse the words only al 〈…〉 uely not comparatiuely of that great Apostle who like my selfe was once a Iew but after a Christian Neither against the Law nor against the temple of God nor against Caeser haue I any thing offended It is true And this I confesse with comfort for discomfort is the ordinary attendant of a faulty guiltines that I much labored and to that end cheifly penned these short Discourses to dissem 〈…〉 ate the true faith of these points in the minds of the Schollars of my acquaintance And why might I not Since the valew of an a 〈…〉 yleable fayth is so great as that without it no man with it all men may stand gratefull in Gods eye Sine fide impossibile est placere Deo Consider my L. the price but of one Soule which our Sauiour hath ransomed out of the Deuills hands with so high a reate humiliauit semetipsum factus obediens vsque ad mortem mortem
c vpon the Reuelaâ—â—os p. 66. d So saith M. Hookerin his Ecclesiasticall poâ—cy e In Epist de abrogadis in vniuersum omnibê° siatu t is Ecclesiast * D. Whit. cont Camp Rat. 5. saith An mihi erit dicta singula quae quisquaÌ„ protulit aliquaÌ„do praestare aut defendere f In Epist Pauli Coloss et Thessal p. 246. g In his Prognosticin finis Mundi pag. 74. h c. 7. * God is more ancient then the Deuil therfore truth more ancieÌ„t theÌ„ falshood i Iohn 2. k Act. 15 l Aduers haeres m Epitem Hast Cent. 1. l. 3. c. 1. p. 78. o In his answere to certaine assertions teÌ„ding to maÌ„tayne the Churche of Rome p. 35 p In his Treatise of the Church l. 2. c. 9. q In his Apology vnderthe title of querulous motions r Lenaeus l. 2. c. 20. Athanas sâ—rm-2 contra Arium Ierom. Cont. Lucif in fine s hom 33. in Act. Apost t Pacianus epist ad Simphronianum u D. Whit. contra Camp Rat. 5. x Of the Church l. 2. c. 9. pag. 58. y Hierom. 35. z Numb 6. a Antiquitat Iudaic. l. 18. c. 2. b De vita contemplat c In his Britan pag. 40. d In his Britania p. 157. e Annexed to Holinshead his greate Chronicle volum 1. p. 23 f In his booke against Heskins Sand. p. 561 g In his pageant of Popes h In his soueraigne remedy against Schâ—mâ— p. 24 i In his pageant of Popes k Against the Rhemish Testament in 2. cor 12. l Act. Mon. printed 1576. p. 463. m In Iesuitism par 2. 〈◊〉 3. p. 304. n Beda hist 2. c. 2. o In his great Chronic. of the last edition voluÌ„ l. 5. c. 21. pag. 102. p Act. MoÌ„ printed 1576 pag. 120. q Beda l. 2. c. 2. r Volum 1. p. 103 s In his Catalogue of the Bishops p. 6. t Printed anno 1606. l. 3. c. 13. p. 133. u In Iesuitisin part 2. Rat. 5. pag. 5. 627. x In the Alphabetical table of the sixt Century after the first Edition therof at the word Gregory y Epitom histor Eccles cent 6. pag. 289. z D. â—hit Cont. Camp Rat. 10. a D. Whit. vbi supra b Math. 27. c Gal. 2. d Act. MoÌ„ printed 1576. pag. 120. e Lib. 2. c. 2. f In his CoÌ„futation of Purgatory p. 335. g So saith D. hiâ— cont Duraeum lib. 7. pag. 480. h In Prouerb 13. where he so saith in dutcz as is here â—nglished i Luther Tom. 7. in Epist ad WophanguÌ„ fol. 505. k In Apolo ad PaÌ„mach cap. 3. l contra Vigilant cap. 1. m Haeres 59 n In Num. homil 23. o In Eâ—am Concil Trident p. 50. 62. p Concil Carth. 2. Can. 2. q Can. 3. r This is acknowledged by Socrates lib. 1. c. 8. by Sozom l. 1 c. 22. by the Centurists cent 4. c. 9. and by M. D. Fulke against the Rhemish Testament in Math. 8. s D. Whit. contra Duraeum l. 7. p. 480 t Lib. 2. a. achab c. 2. u In. l. Zoar. in c. 18. Gen. x De Verb. Apost Serm. 34 y Agust in Encheriâ— c. 110. z Against the Rhemish Testament in 1. Cor. 3. a Math. 10. b In his answere to a counterfait Catholicke p. 44 c In his coÌ„futation of Purgatory p. 2. vid. 303. et 393. d Iustit 〈◊〉 c. 5. sect 10. f So saith D. Whit. cont Duraeutin l. 7. p. 480. g In his answere to a Cöterfait Catholicke p. 36. h D. Whit. cont Camp Rat. 4. i Cent. c. 4. col 64. l. 2. k histor l. 5. c. 24. l D. Whit. instanceth in these three Popes l. 7. CoÌ„l Durae um pag. 480. m Tertul. n In his answere to a coÌ„terfeytâ— tho licke p. 37. o Lib. 4 Instit cap. 7 Sect. 9. p In his Commö places in English part 4. p. 39 q So sayth D. Whitâ—kcr cenâ—ra Duraeuml p. 48 q adners Haeres uersus finem r In 1. Timoth s Act. 1. t Cod. de Summa Trinitate leg 4. u de Ingratis c. 2. x de Persecut Wandal y Epist 48. ad AnastasiuÌ„ a D. 〈…〉 hit cont Camp Rat. 6. thus writeth G 〈…〉 g. Magnus paruÌ„ ne tuu PôificeÌ„ perstringit quado quisquis se Vniuersale EpiscopuÌ„ vocat cuÌ„ Antichristi praecursore procul dubio appellat b D. Whit. l. de Eccles cont Bollar p. 336. c Lib. 7. epist 69 ad Euseb saying Si vnus est vutuersalis restat vt uos Episeopi non sitis d Lib. 4 Epist ad Eulogium Si vnus Patriarcha vniuersalis dicitur Patriaâ—charnm nâ—men â—aeteris der ogatuÌ„r e Lib. of the Church pag. 62. f So write the Câ—turists of Gregory Cent. 6. col 462. g Cent. 6. col 427. h vbi suprà col 428. i Cent. 6. col 425. k In their Treatise entituled English Puritanisme printed anno 190 〈◊〉 p. 16. l Penry in his supplication to the high Court or Parlament m so saith D. whitakers coutra Duâ—â—um l. 7. p. 490. o Ini Meditat c. 9. p Epict. 91. ad TheodoruÌ„ foro Iulii Episcop q In questio breuioribê° in terogat 288 r Cent. 3. c. 6. col 127. s De Arcanis Catholicae Veritatis l. 10. c. 3. t Lensâ— 2. 3. c. â—5 6. c. u D. Whit. cont Duraeum p. 480. sayth qni Transubstantiatione primus excogitauit is suit Innocentius tertius in Lateranenst Concilio x Tract 2â— in Ioaniâ—em y Lib. 6. contra Parmenianum z Crispinus in his booke of the state of the Church pag. 345. a Act. Mon. print 1576 p. 1121 b In Iâ—suitisâ— part 2. Rat. 5. p. 628. c Cent. 4. c. 10 Col. 985. d Centurist Cent. 4. c. 4. Coâ— 496. e In Margarit Theol. pag. 256. f We finde the testimonies of these Rabbins here produced to be alledâ—ed by Galatinus de Arcanis Catholicae Veritatis l. 1. c. 3. Se Rab by Iudas in c. 24. Exo d. and Rabby Simeon in l. entituled Reuelatio seâ—retorum g D. Whit. Cont. DuraeuÌ„ l. 7. p. 480. Saith qui primus docuit corpus Christi â—esualiter tractari frangi et dentil◠〈◊〉 ri suit Nicolaâ—s secâ—dus h Chrysist in 1. Cor. Hom. 24. i Chrys in Mat. hom 83 k Chrysost in Ioan hem 45. l In consut disputaÌ„t IoaÌ„nis Grâ—naei p. 214 215. m So saith D. Whit. cont Duraeum l. 〈◊〉 c. 480. n Act. 15. o Serm. 8. p Rat. 10. Edm. Campiani Rat. 7. q D. Whit. So saith Cont. Camp in Rat. 7. r So sayth D. Whit. contra Duraeis p. 277. s D. Whit. contra CaÌ„p Rat. 7. Thus saith of this point De tempore non est sacile respondere neque id necessariuÌ„ est vt temporuÌ„ momenta prodantur t So D. Whitak contra duraeum pag. 277. u Bucanus In loc com pag. 466. x M. Powl In his consideration of the Popists supplication Pag. 43. y D. Whitakers for proose of the change of the faith of Rome