and doctrine do euen breath onely pryde contumacy sensuality Sardanapalisme and luxury Here now M. Whyte I haue thought good in the enumeration of your lyes to end with Luther as originally from him you first did suck your lyinge doctrine Onely I will conclude with this that since you are entred with our vulgar multitude who cheifly rest vpon the outward graine and appearance of thinges into the number and catologue of our new Euangelicall Prophets I would wish such your folowers to entertaine an impartiall vew and consideration of this and other your forgeries and sleightes which if they do doubtlesse they shall in the ende fynde and acknowledg that you are guided therein euen by that ghostly enemy of mannes soule who once said Egrediar ero spiritus mendaex in ore omnium Prophetarum eiuâ— I will go forth and will be a lying spirit in the mouth of all his Prophets WHYTE DYED BLACK THE THIRD PART Contayning diuers impertinences or absurd Illations or reasoninges drawne from Maister Whyte his alledged Authorities The 1. Paragraph Werein are discouered strange Illations or arguinges in proofe that the Scriptures are the sole rule of Faith against Traditions HAuing in the two precedent partes set downe many corruptions and lyes practised by M. Whyte it now followeth according to my former intended Methode that I also display diuers of his impertinent and absurde inferences and argumentes for these three pointes to wit corrupting lying idly or absurdly disputing are the three seuerall threedes whereof the whole worke of his Treatise is wouen In all which though different in them selues he still retayneth one and the same intention of deceipt like the loade-stone which though often changeth his place yet neuer changeth it center Now touchinge those his impertinences and loose illations the Reader is to conceaue that they consist in his alledging of such testimonies both of Scriptures Fathers and Catholick writers as being truly set downe do not neuerthâ—lâ—sse impugne that point of our Catholick doctrine against which they were by him so vrged Which course of writing whether it may be ascrybed to our Doctors ignorance want of learning or rather which is more probable to his malice against the Catholick Faith and desire to deceaue the simple and vnlearned or lastly to the beggery of his cause being deuoide of better arguments I leaue to him self to decide But howsoeuer it is here I am to aduertise the Reader that in perusing of such authorities produced by M. Whyte he would euer recurr to the true state of the question and particulerly that he would apply the said sentences to that verie point or touch wherein the life of the question consisteth and then he shall find how rouingly wandringly they are directed still glauncing by vpon some ignorant or wilfull mistaking or other neuer reaching the mark intended And so he may apply the wordes of Tertulian though in a different sense to the loose writinges of M. Whyte and such others Quemcunque conceperint ventum argumentationis scorpii isti quocunque se acumine impegerint vna tam linea ista to wit the lyne drawne from our vnderstanding to the mayne point in controuersy And here M. Whyte can not say in excuse of him self that such testimonies of this nature are produced by him onely to proue so much and no more as the wordes in their litterall and acknowledged sense do immediatly import Which euasion is insufficient for two respects First because the proofâ— of that which litterally plainely they signify is not in controuersy betwene the protestantes and vs and therefore the iustifiing of so much being not denied by any learned Catholick is needelesly vndertaken Secondly in that M. Whyte doth most labouriously painefully and purposly alledg the said testimonies to conuince and impugne some one Catholick poynt or other taught by vs and denyed by the protestantes and this his drift and scope is manifested either by his answearable entituling of the leaues wherein such authorities are found or els by his owne wordes precedent or subsequent to the said sentences But to detayne the Reader no longer from these his allegations The first point of this kynde which presenteth it self is as touching the Rule of Faith reiecting of all Apostolicall Traditions For pag. 13. we thus read digres 3. Wherein by the Scriptures Fathers Reasons and papistes owne confessions it is shewed that the Scripture is the rule of Faith As likewise he entituleth that leafe and some others following in this manner The Scripture onely is tho iudg rule of Faith And so answearably hereto pag. 17. beating the former tytle he thus saith Shall the Libertynes be recalled from their blind reuelations to their writen text and shall not the papistes be reuoked from their vncertaine Traditions to the same rule But that we may the better behould how valiantly our minister impugneth all Traditions by erectinge the Scripture as sole rule of Faith we are here to call vnto mind what the Catholick Church teacheth in this poynt It then teacheth that the word of God is to limit and confine our Faith and that nothing is to be accompted as matter of faith which receaueth not it proofe from thence Hereupon it teacheth further that this word is either writen which is commonly called the Scripture or els deliuered by Christ his Church and this comprehendeth Traditions Both these we beleue to be of infallible authority since the true and inward reason why the word of God is the word of God is not because it is writen rather then deliuered by speach for this is merely extrinsicall to the point but because the said word proceded from them who were infallibly and immediatly directed therein by the assistance of the holy Ghost This supposed let vs see how M. Whyte proueth that the writen word is onely the rule of Faith and consequeÌ„tly that there are no Traditions of the Church which may also in part be a rule thereof First then our Doctor vrgeth to this end seuerall places of Scripture as among others that of Salomon The scripture will make a man vnderstand righteousnes and iudgment and equity euery good path Againe that of Esay We must repaire to the Law to the testimony if any speake not according to that word there is no light in him Also out of Malachy Remember the Law of Moyses my seruant which I commaunded him in Horeb for all Israell with the statutes Iudgmentes In lyke sort he alledgeth that Abraham answearing the rich glutton said that his brethren had Moyses and the Prophets Now that the Reader may see how well these texts are to the point controuerted I will set some of them downe in forme of Argument and so apply them to M. Whytes purpose As first thus Salomon said of the Scriptures of the old Testament The Scripture will make a man vnderstand righteousnes and Iudgment and equity and euery good path Ergo now
Tenure by the which we make claime to our eternall and celestiall enheritance In like sort they willingly confesse that Scripture is Scripture and the word of God before it receaue any approbation from the Church as also that this or that is the true sense of any particuler text of the Scripture before the Church do confirme the same Notwithstanding seing the true sense of the Scripture is as it were the very Soule which informeth the body of the letter and that the Scripture is to be vnderstoode by the Reader with that spirit with the which it was written to wit with the spirit of the holy Ghost Therefore we do hold that so far as concerneth our taking of notice that this or that is the Scripture of Gods word or that this is the true sense of such a passage thereof intended by the holy Ghost we are to recurre to the authority of the Church which we beleue to be directed and guided therein by the same holy Ghost according as the Scripture it self in seuerall places assureth vs. But now let vs come to the proues and testimonies produced by M. Whyte to conuince that the Scripture so far forth as we are to take acknowledgment thereof for this onely is here the point of the doubt as I shewed aboue needeth not for warranting to vs that it is the word of God or for explicating the true sense thereof and Authority or approbation of the Church And first he bringeth to this end diuers texts of Scripture contayning the worth and dignity of it self as when it is tearmed an Immor all seede The demonstration of the Spiâ—it power that it is Liuely powerfull that it maketh our bearâ—â—â— to burne within vs. that It geueth a greater testimony to Christ then Iohn Baptist could geue that A voice from heauen is not so sure as it that It is the spirit which beareth witnes to the truth thereof that If we receaue the witnes of men the witnes of God is greater Lastly he alledgeth those wordes of Christ. They which will not beleue Moyses wrytinges will not beleue him Now let vs see how towardly our Minister can conclude from these textes against our former doctrine The scripture is an immortall seede and it is liuely and powerfull Therefore it ought to receaue no authority touching the manifesting of it true sense to vs from Gods Church which is guided with the holy Ghost Againe It is the demonstration of the Spirit and power and it maketh our harts to burne within vs Therefore it ought to receaue no authority c. If we receaue the witnes of men the witnes of god is greater and he that beleueth not Moyses writings will not beleue Christ Therefore the Scripture ought to receaue no authority c What inferences are these Or who would think that a learned minister of gods word the via lactea a Doctor made onely for desert before his due ordinary tyme Finally that M. Whyte since this very name is supposed to comprehend woorth enough should thus exorbitantly and extrauagantly inferre and conclude contrary to all precepts of art Logicall rules But to passe on the more in his iudgment to depresse the Authority of the Church he bringeth in D. Stapleton though most impertinently alledged saying The Authority of the Church is but a thing created distinct from the first verity which position we willingly admitt who acknowledg the Church to be a thing different from god who is the first truth though guided by his Spirit Againe he produceth to the like effect S. Ambrose who thus writeth Let God him self teach me themâ— steries of heauen not man who knoweth not him self Whom may I beleue in the thinges of god better then god him self which sentence also we embrace yet do affirme that god teacheth vs more securely by the authority of the Church directed by his assistance and consequently not by the authority of man then by the mediation of each mannes priuate and vncertaine spirit Also Salutanus is brought by him saying All that men say needes reasons and witnesses but Gods word is witnes to it self bicause it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needes be an incorrupt witnes of it self As if what the Church assisted by the holy Ghost said were the saying onely of man or as if the question were here whether Gods word be Gods word before it be defined by the Church which no man denyeth and not whether the members of the Church which indeede is the point here issuable is to accept of Gods word as his word by the Authority of his said Church In like sort pag. 53. to the former scope he produceth S. Augustine thus writing to the Manaches You see this is your endevourâ— to take away from vs the Authorityes of the Scriptures and that euery ones mind might be his Author what to allow and what to disalow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scripture subiect to him self c. Which wordes how they can touch the Catholickes I see not seing they seeke not to take away the Authority of the Scriptures which they willingly reuerence neither teach they that euery ones mind ought to be an authour what to allow or what to disalow in the exposition of any text for they rely herein vpon the iudgment of Gods vniuersall Church the former being indeede rather peculiar to the sectaries of this age in reguard of their priuate interpreting spirit And presently after he also cyteth S. Augustine againe in the former booke Why dost thou not rather submits thy self to Euangelicall Authority so steedfast so stable so renowned and by certaine succession commended from the Apostles to our tymes that thou maist beleue that thou maist behould that thou maist learne all those thinges which hinder thee from doing it through thine owne vaine peruerse opinion How can these wordes be tentred shamed to vs Catholickes Or how can it be tearmed a mannes owne vaine and peruerse opinion by receauing Euangelicall Authority as it is manifested to vs not by our owne imaginations but by the censure of the Church of God which is styled by the Apostle Columna firmamentum veritatis Thus we see how wandringly M. Whyte discourseth matching and coopling together through his malice and ignorance in arguing adulterate aud bastard conclusions with legitimate premisses And after the like manner euen in the first leafe here alledged though somwhat before these last testimonies he vrgeth certaine textes of Scripture intended of Christ as The Scriptures are written that we may beleue in him Againe He that beleueth in him haith a witnes in him selfe Thirdly We are all built vpon the foundation of the Apostles Prophets Christ him self being the head corner stone in whom all the building is coopled together by the spirit Now to
24. for proh dolor read proh pudor Ibid. lin 27. for clausure read closure Pag. 118. lin 33. for entertaine read enteruaine Pag. 125. lin 12. for concurre read recurre For ingenious read in sundry places ingenuous WHITE DYED BLACK THE FIRST PARTE WHEAREIN are discouered Fourty most foule vniustifiable corruptions and deprauations of Authors vsed by Doctor Whyte in his Treatise of the way to the true Church Chapter 1. Conteyning Corruptions concerning workes Iustification Paragr I. Premonitions geuen to M. W. if he intende to reply vpon this present Treatise WE reade Exod. 13 that the first borne of the people of Israell was euer consecrated vnto god in regard of a gratefull acknowledgment of his innumerable benefites shewed vnto them and by reason of such his tytle thereto god who had a supreme interest in all theire issue peculierly pronounced This is myne I feare that M. Whyte who vaunteth him selfe for a true Israelite haith not sanctified vnto his diuyne Maiesty this his child the first borne of the wombe of his braine for bookes are faetus ingenii carying in them selues an inward resemblance to theire parentes and withall as perpetuating their remembrance doe extende their lynes beyond their liues Nay I am rather perswaded that he haith particulerly deuoted it to Gods and mans ghostly enemy For to whom rather are lyes and impostures the very burden of his Treatise to be ascribed then to him who is the father of lyes And sure I am that God who is the truth it selfe can not be found herein since no man vseth to gather grapes of thornes or figgs of thistles Mat. 7. And M. Whyte him selfe confesseth that we can not learne truth in the schoole of lyes Now to discouer that this worke of his is euen loaded with many most foule vntruthes corruptions and deceiptes is my taske voluntarily imposed by my selfe and I hope with thy good patience gentle reader to performe the same And first according to my former prescribed Methode his perfidious corruptions of fathers Catholique Authoures thereby to force them to speake in a language and dialect of which they were merely ignorant shall begin the Scene But because as M. Whyte is pregnant in deprauing of mens writinges so also he will no doubt shew him selfe ingenious in fynding some sleighty euasions and answeares vnder the tecture whereof to shrewde him selfe Therefore I thinke good now in the front and beginning of this my labour to set downe by way of preuention all what may be imagined that he can pretende for his defence and Apology and to discouer the weaknes thereof that so his impostures may be obserued and perused with greater benefite to the reader and more shamefull guiltinesse to him selfe First then M. Whyte can not transferr the fault vpon the printer for heare he standes for the most part chargeable either with adding too or detracting frō the authority alledged so abastarding it by this meane that the true father thereof would not acknowledg it for his owne whereas the printers errour comonly resteth in quotations made by figures or by mistaking of some letter in placing one woord for another ouer-sightes heare forborne and indeede vnworthy to be insisted vpon by any iuditious penne Secondly he can not say that his intention in alledging such authorities was onely to alledg the sense of the Authour not tying him selfe to the authoures perticuler wordes Of this euasion he preuenteth him selfe in that he euer vndertaketh to alledg the perticuler sayings of the Authour and for that reason doth distinguish them in a different letter from that wherin his owne wordes are printed a course amongst writers most certaine and vsuall to know when a man deliuereth the precise wordes or sentences of an other and which is more for the most part he thus vshereth his testimonies Bellarmine saith Thomas Aquinas saith Austine saith c. or putteth their names in the mergent whereby it is not to be doubted but that he would haue his reader thinke that the Authorities set downe are the very wordes of the Authoures them selues without any variation or chang whatsoeuer Now if he will iustify them to be the precise words of the Authoures without any chang either of adding or detracting then is he to name the perticuler Editions of such bookes which he foloweth and wherein the testimonies as they are alledged by him are to be found Thirdly where he is charged to corrupt any Authority by concealing for his owne aduantage any part thereof he can not iustify it by replyinge that he is not tyed to set downe all which his Authour saith of that poynt since so his Authorities would grow ouer longe and tedious this is no sufficient answeare For although a writer is not bound to set downe all that his alledged Authour saith of such a point yet is he bound not purposly to omitt any part of the beginning of the middest or of the ending of the said sentences which he produceth especially when the wordes concealed make for his aduersary and against the drifte and scope of that meaning wherein the reste of the sentence is by him deliuered And this kind of omission wherevnto M. Whyte standeth extremely obnoxious and is in this part folowing so by me charged is in the iudgment of all writers a wilfull vnpardonable vniustifiable corrupting of mens bookes Fourthly it is no excuse to say touching such authorities as M. Whyte truly alledgeth without adding or detracting of which kind there are very few if any that his meaning is onely to set downe the wordes of Catholick Authoures without restrayning them to any perticuler sence which he leaueth to that daungerous and inconuenient exposition which the wordes in the readers eye may best seme to afford This is most false for there is no Catholick which he iustifyeth but he perticularly restraineth the sence of his testimony either to the supporting of some point of protestācy or els to the manteyning of some absurde and scandalous opinion which he obtrudeth vpon vs. And thus much besides the often answearable entituling of the pages his owne precedent or subsequent wordes do for the most part imply Fyftly if his pryde would suffer him to descende so low he can not plaster the marter in acknowledginge that the testimonies heare corrupted are not of his owne reading but that he relyed therein vpon the annotations and note-bokes of others of the ministery a refuge wherunto some of his profession haue bene heretofore driuen and so as being ouer credulous and confident of his frendes supposed allegations he was by them mistaken Of this sily poore euasion he haith already precluded him selfe For in his first Edition which I here folow after his Alphabeticall Table in the end of his booke he haith made an ambitious note to the reader that he will to vse his owne wordes mantaine the quotations for substance to be true c. And againe it is one thing if I haue wilfully falsifyed or
of Rome produceth pag. 188 S. Ciprian in these wordes Nay Ciprian saith The vnity of Bishopes is broken when euen runne from theire owne to the Bishope of Rome which wordes if they had bene true being much materiall caused me diligently to peruse the Epistle quoted but indede agreable to my expectation I found none such and therefore truly deemed them to be framed in the fournace of M. Whytes forgeries And though in the Epistle cyted S. Ciprian reprehēdeth certaine heritikes who being iudicially cōuicted in Africk sayled to Rome with the marchandise of their lyes ◠endeuoring by their subtill and cunning rashnes to break the concord of Bishopes yet was he so farr from disprouing of any lawfull Appeale to Rome as that in the same place he auoucheth Rome to be the Chaire of Peter and principall Church from whence preistly vnity aryseth yea he scorned the said heritykes as not knowing◠the Romanes to be those vnto whom vntruth could haue no accesse and withall further affirming that the truth should sayle after them to Rome which with proofe of the thing certaine should cōuince their lying tongues All which doth plainely make knowen S. Ciprianes true conceipt of Romes superiority and indeede doth strongly confirme our Catholick doctrine concerning Appeales For if those heritykes censured by the Bishopes of Africk to auoyde their present punishment appealed to Rome no doubt this argueth that Appeales to Rome were in vse as then and though the Appellantes were heritykes yet in that otherwise their Appeale had bene plainely vaine foolish and fruitlesse it manifestly supposeth the foresaid Authority of admitting Appeales to reside in the Bishope of Rome Further though S. Ciprian reprehended them being lawfully conuicted for their further Appealing and not submitting them selues to their immediate Pastors yet doth he no-where so much as insinuate vpon iust occasions the vnlawfulnes of Appeales but euen in this very place doth imply the contrary by his sending after the foresaid heritikes to the Romane Church to enforme her of the truth which if it had not bene in regard of her foresaid Superiority or Primacy had bene altogether neede-les peraduenture inconuenient And whereas M. Whyte a litle before cyteth these wordes of S. Ciprian vnlesse peraduenture a few desperate and gracelesse persons think the Authority of the Bishopes in Africk that iudged them to be lesse it is plaine by the text that he maketh not this comparison with the Bishop of Rome but with those hereticall Bishopes which were censured and condemned by the Bishopes of Africk To conclude when M. Whyte sheweth me in the Epistle cyted of S. Ciprian these wordes obiected the vnity of Bishopes is broken when men runne from their owne to the Bishope of Rome I will publikely declaime him the cuningest Optician or rather Magician that the whole ministery of England affordeth The 10 Paragraph The Rhemists abused concerning the Authority of the Church Againe pag. 119. our fraudulent Doctor laboureth much to induce his credulous Readers to beleue that we hold that the Church can at her pleasure make that Scripture which is not and vnmake that which once is scripture thereupon saying that the papists haue a principle among them that the Scripres receiue all their authority from the Church he seketh to proue it in the next lynes from a testimony of the Rhemistes gal 6. thus alledging them The Scriptures are not knowne to be true neither are Christians bound to receaue them without the attestation of the Church Here againe he curtayleth their sentence concealing such their wordes as do lymite the Churches authority therein and wherein they do acknowledg an infallible truth of the Scriptures before any approbation of the Church therefore you shall haue their wordes alledged at large The Scriptures say they which are indeede of the Holy Ghosts indyting being put into the Churches tryall are found proued and testifyed vnto the world to be such and not made true altered or amended by the same without which attestation of the Church the holy Scriptures in them selues were alwayes true before but not so knowne to be to all Christians nor they so bound to take them Here the Rhemistes onely say that the truth of the Scriptures can not be made knowne to vs without the attestation of the Church And that this is all which M. Whyte can collect from this testimony which we willingly graunt Yet where the Rhemistes in this very place do vse wordes of reuerence to the Scriptures embrace their infallibility as these The Scriptures are not made true altered or amended by the Church And againe without the attestation of the Church the holy Scriptures in themselues were alwayes true As also wheare it is set downe by them in the mergent euen in that place The Church maketh not canonicall Scripture but declareth that it is so These I say though parcels of the former sentence or merginall explications thereof the D. haith after his accustomed maner most calumniously ouerskipped Thus it will still be found that the sphere of this his learned Treatise what glorious motion soeuer it semeth hitherto to haue in the sight of his ignorant fauorites turneth vpon the poles of shame full corruptions lying deceiptes The 11. Paragraph Cardinall Cusanus corrupted concerning the same subiect Againe continuing his former proiect pag. 51. he bringeth in the Cardinall Cusanus saying Epist. 3. pa. 3. When the Church changeth her Iudgment God also changeth his This he vrgeth to make vs mantayne that God doth so subiect his iudgment to the church that supposing for it is a mere supposall the church should alter or change any essentiall or fundamentall poynte of faith whatsoeuer by interpreting the Scripture otherwyse then before it did for M. Whyte setteth this sentence downe without any restraint so conformably thereto styleth the page The sence of Scripture changed with the tyme that then god also doth chāg his mynde therein so warrantiug the truth of this new stamped article But let vs see how the wordes do lye in Cusanus thus they are Sicut quondam coniugium praeferebatur Castitati c. As in former tymes meaninge in the firster ages of the world matrimony was preferred by the Church before Chastity so was it preferred euen by God But after the Iudgment of the Church being changed therein meaning after the world was fully peopled gods Iudgment it changed also If therefore the Church doth Iudg any act to be of great merite in reguard of the present circumstances and in an other tyme after shall Iudg an other act to be of greater valew c. it is euident that the greatnes of the merite doth much depende vpon the Iudgment of the Church Thus what is here spoken onely of the diuersity of merit of one and the same action according to the different circumstances of tyme or place M. Whyte will needes extend besides the intention of the Author to the chang of any dogmaticall point how great soeuer of
sence which hitherto I can not find yet it is no small dishonesty in M. Whyte thus vnkindly to match and ioyne together such disopting sentences without the parents consent Againe what a strange construction or translation is this Scriptura non est authentica sine authoritate Ecclesiae The Scripture receaueth all the authority it haith from the Church and from Tradition If this liberty be Iustifiable what errour so grosse may not easely be iustifyed against all Scripture thongh neuer so plentifull though neuer so manifest The 4. Paragraph Canus corrupted concerning Traditions Againe perusing his former proiect he pag. 2. fortifyeth him self with a wrest d authority of Canus whom li. 3. ca. 3. he bringeth in thus teaching There is more strength to confute heritykes in Traditions then in the Scripture yea all disputations with them must be determined by Traditions Here againe the proteruity of our Doctor more and more discouereth it self For thus Canus speaketh Non modo aduersum haereticos c. Not onely against heritykes Tradition is of more force then Scripture but also omnis fermè disputatio almost all disputation with them is to be reduced to Traditions receaued from our Auncestors For seing both Catholickes heritikes doe alledg Scripture for them selues the difference betwene them is in the sence and interpretation thereof Now which is the true and lawfull sence of it can not otherwise certainly be knowen then by the traditioÌ„ of the Church Here now our ministers sleight is three-fould for first Canus borroweth this saying from Tertulian of whom twenty lynes before this place Canus thus us writeth Tertulianus monet vt aduersus hareticos magis Traditionibus quam Scripturis disseramus Scripturae enim varios sensus trâ—huntur Traditiones non item TertuliaÌ„ counseleth vs that we hould dispute against heritikes rather with Tradition then with Scripture since the Scriptures are drawen into seuerall constructions whereas Traditions are not so Thus it appeareth that the opinion is Tertulians and borrowed onely from him by Canus yet M. Whyte thought it more conuenient to deliuer it as proceding onely from Canus so concealing Tertulian as vnwilling to haue it graced and countenanced with the Authority of so auncient a Doctor The second deceipt here lyeth in not translating but concealing the reasoÌ„ of Canus his IudgmeÌ„t therein though it be expressed by Canus in the wordes immediatly folowing the place alledged which shew that the cause why we are to dispute with heritykes with Traditions rather then with Scriptures is not as our minister falsly pretendeth our distrust in the Scripture or want thereof to proue our Catholick Faith but as Canus saith because the true sence of it is cheifely to be taken from Tradition warranted by the Church Thirdly and lastly he abuseth his Reader in concealing the aduerbe ferme in those words aboue omâ—is ferme disputatio almost all disputation whereas he translateth all disputations Thus Canus by vsing the worde fermè exempteth some points from being decyded onely by traditions whereas by our ministers translation not any one is excepted Thus haue we seene how our Doctor by his fowle collusions haith laboured seuerall wayes to depresse and obscure the worthines of gods Catholick Church as by making her become somtimes inuisible by falsly ascribing to her and her head in the catholickes name an vsurping soueraignty thereby to make her due Authority the more contemned to conclude by depryuing her of all Apostolicall Traditions and of all preheminency in explayning and expounding the Scriptures whereas she especially now in the tyme of the Gospell euer sendeth from her self most glorious beames and splendor of truth and perpetuitie according to that of the princely psalmist In sole pos uit Tabernaculum suum for indeede she is that Soon which contrary to our inuisibilistes for these sixteene hundreth yeres did neuer once set vnder the horizon of an vniuersall latency that Soon which neuer expatiates beyond the tropickes of Gods Traditionary or writen word that Soon which with it defyning and infallible authority in explicating the true sense of Gods word dissipates and dissolues all cloudes of errour exhaled through the weake influence of the reuealing spirit finally that Soon whose concentrous vniformity could yet neuer broke any Phaniomena or apparances of innouation and nouelty whereas all other sectes professing the name of Christians are in regard of it but as Planetary and wandring starrs producing many Anomalous irregularities of vncertainty dissention and confusion Chapiter 5. Concerning Faith heresy The 1. Paragraph Bellarmine verrupted against the necessity of true Faith BVT to returne to our Doctor from Traditions we will descend to such other his deprauations as concerne Faith in generall as pag. 212. suggesting that we exact not besides other vertues any true or inward Faith to denominate or make one a perfect member of Gods Church but onely an outward show hereof he introduceth Bellarmine thus speaking de Eccl. mil. lib. 3. ca. 2. Noe inward vertue is required to make one a part of the true Church but onely the externall profession of Faith And then M. Whyte ryoteth in great profusion of wordes that vpon this grounde in the papistes Iudgment all holines of lyfe and conuersation is superfluous and needelesse But let vs recurre to Bellarmines wordes them selues Not credimus in Ecclesia inueniri c. We doe beleue that in the Church are found all vertues at Faith Hope Charity the rest ver vr aliquis aliquo modo dicâ— possiâ— pars verae Ecclesiae c. That any one may be called in some sort or manner a part of that true Church whereof the Scripture speaketh we doe not think any inward vertue to be requyred but onely an externall profession of faith c. And in the folowing paragraph he saith that those who wanting all vertue haue onely an externall profession of Faith câ— are as it were de corpore but not de anima Ecclesiae of the body not of the soule of the Church c. He but sicut capilli an t mali humores in corpore humano So wrongfully here we see is Bellarmine traduced by our Doctor First in concealing the beginning of the sentence wherein he acknowledgeth all theologicall vertues euer to be found in Gods Church Secondly in suggesting to the Reader that Bellarmine requyreth no true inward vertues as necessary for a Christian soule but onely an externall faith this is a false and selanderous contumely for pulchra es decora â—â—lia Hierusalem Caâ— 6. And Bellarmine is so farre froÌ„ teaching that such doe take any benefite by this theire outward profession that he saith as we see they are but onely of the body of the Church not of the soule to which kynd of members internall vertues at least are necessary and that they are to be resembled to the lesse profitable and but excrementall partes of mans body as the hayres of the head the nayles and other such bad humors Thirdly
what end he mustereth all these sentences of Scripture god him self knoweth for neither do they derogate any thing froÌ„ the Churches Authority since indeede they do not concerne it neither do they ascribe any more to Christ then all Catholickes doe acknowledg and beleue But it semeth M. Whyte thought it good pollicy thus to lead serth in triumph whole squadrons of textes and other humaine testimonies that so they might seeme powerfull and terrible how weake soeuer otherwise through his misapplications they were against the Churches Authority the eye of the vnlearned But to end this Paragraph here the Reader may see in how many impertinent allegatioÌ„s M. Whyte haith insisted euen within the reading of two leaues together and all implicitly directed to charg the Catholickes with their disualuing the Scriptures through their acknowledging the Churches lawfull authority as if to contemne the church of God were an argument with him the more to admire the word of god Thus he semeth to pertake though in a different example â— with a certaine man recorded by Sulpitius with whom euery one studious of vertue or abstinence was suspected with the heresy of the Priscilianistes The 3. Paragraph Wherein are examined some of M. Whytes preofes against the Churches visibility An other passage whereupon our minister spendeth his frothy and immateriall proofes is touching the inuisiblenes of the Church first bearing the Reader in hand that by inuisibility he meaneth not an vtter extinction or disparition of the true Church and faith yet after in effect he recalleth the same and thus writeth pag. 87. When we say the Church is inuisible we meane that all the externall gouernment thereof may come to decay in that the locall and personall succession of pastors may be interrupted the discipline hindred the preachers scattered and all the outward exercise and gouernment of religion suspended whereby it shall come to passe that in all the world you can not see any one particuler Church professing the true faith whereunto you may saâ—fly ioyne your self by reason persecution and heresyes shall haue ouerflowed all Churches as Noes flood did the world c. Thus you see how liberally and fully he here deliuereth though in the beginning of that Chapter he speaketh more mincingly thereof Now if the discipline may be hindred the preachers scattered c. then shall not the word be preached nor the Sacramentes ministred which are at least by our aduersaries principles inseperable markes of the true Church and consequently they being taken away the Church for the tyme must be vtterly extinct This being the true meaning of M. Whyte he vndertaketh to proue that the Catholickes do generally teach the like inuisibility of Gods Church and therefore he thus styleth those leaues The papistes say the Church is inuisible which inuisibility to be taught by the Catholickes that he may proue he haileth in all sayinges of any one Catholick Doctor or other which shew only that the Church of God is more coÌ„spicuous at one time then an other which we all grauÌ„t yet from thence it can not be enforced that therefore by the Catholick doctrine it may be somtimes so latent as that it can not be knowne where it is But to fortify this his false assertion he alledgeth Pererius in these wordes In the ryme of Antiehrist there shall be no Sacrament in publick places neither shall â—ay publick honour be geuen it but priuatly and priuily shall it be kept and honoured In the same manner he vrgeth Ouandus that the masse in the time of Antichrist shall be celebrated but in very few places so that it shall seeme to be ceased Now to omitt that if the masse shall be celebrated in few places then must it be in some places if in some places then is the Church visible euen in those places what illation is this The Eucharist or the masse shall not be publickly honoured or celebrated in Antichrists tyme but onely in priuate or in secret therefore then the Church shall be inuisible and unknowne The silynes of which argument is controuled euen by the wofull experience of our owne country at this present where the world seeth that the Masse and other Catholick Sacramentes are exercysed onely in priuate howses and not in publick Churches yet who will from hence conclude that the Catholick Church here in England is latent and inuisible since the immoueable constancy and perseuerance of English Catholickes haith made them knowne and remarkable to all the partes of Christendome He next alledgeth diuers Catholickes ioyntly teaching that in the tyme of Antichrist The Sacrifice of the Eucharist shall be taken away which point being graunted yet proueth not that the true faith of Christ shall so fall away that none can then be named who shall professe the same For seing that the celebrating of the Eucharist is an externall worshippe of god which though it be suspended for the time yet it is not necessarily accompanied with an inuisibility of the Church and a vanishing away of the true Faith of Christ euen in reguard of the persons who should performe the same For this point is likwise made manifest by the imprisoÌ„ed Preistes here in England whose publick exercise of their Religion though it be prohibited and restrained yet are they well knowne to the state by professing them selues in these times of pressures through a true heroicall and spirituall fortitude members of the Catholick Church Next to the former testimonies he marshalleth Gregory De Valentia thus writing When we say the Church is alwaies conspicuous this must not be taken as if we thought it might at euery season be discerned alike easily For we know that it is som-times tossed with the waues of erroures schismes and persecutions that to such as are vnskilfull and do not discreetly euough weygh the circumstances of tymes and thinges it shall be very hard to be knowne c. Therefore we deny not but that it will be harder to discerne the Church at some tymes then at other some yet this we auouch that it alwaies migt be discerned by such as could wisly esteeme thinges Thus this Catholick Author wirh whom D. Stapleton is alledged by M. Whyte to conspire herein Now what doth this testimony make against vs since it chiefly proueth that the splendour of Gods Church is more radiant and shyning at one tyme then at an other which we willingly graunt but it is impertinently vrged to proue that it should be absolutly eclipsed the point that ought to be euicted nay it clearly conuinceth the contrary For first the former wordes say that the Church is alwaies conspicuous Secondly that the Church is alwaies discerned by those who wysely esteeme of thinges therefore to such it is alwaies visible And thus doth M. Whytes owne testimony recoyle with great force vpon him self After our Doctor haith ended with Catholick moderne wrvters he beginneth to proue the inuisibility of the Church from the authority of
much as intimated here at all And what praises are here ascribed to the Scriptures may truly belonge vnto them after we are assured of their being and expositions by the warrant of Gods Church Thus we fynde that the further we enter into our ministers booke the greater ouercharge of bootelesse and vnnecessary testimonies do euer present them selues to vs manifesting vnto the iudiceous and obseruant Reader that this worke though the first borne of his braine is abortiue imperfect and weake from all which stoare of impertinent proofes thus vauntingly by him alledged demonstratiuely forsooth to confirme what he still pretendeth to prooue We may euict one irrefragable demonstration ex posteriori to wit that M. Whyte is absolutly ignorant in the doctrine of demonstrations The 5. Paragraph Wherein are examined strange kindes of arguinges against the authority of the Church M. Whyte labouring to depresse the Churches auuhority and euer more and more venting out his venome and poysen against her in the some of that good spirit wherein he speaketh vndertaketh pag. 126. some others following to proue that the teaching of the Church is to be examined for so he entituleth those leaues As also he saith It is necessary for euery particuler man to examine and iudge of the thinges the Church teacheth him thus geuing the raynes to euery priuate and ignorant fellow vnder the tecture pretext of gods secret illuminations to iudg his owne iudg and so to call in question the reputation honour of her from whose chast loynes euen him self is at least originally descended But that we may better see how little conducing his testimonies alledged are to the purpose let vs first set downe what the Catholickes do freely graunt teach in this point They ioyntly teach that the bound of subiecting ones self to the Churches Authority is properly incumbent vpon Christians who are made members of the Church by baptisme and consequently do owe their obedience thereunto and not vpon infidels or Iewes who are not obliged to embrace Christian Religion except they see it confirmed by miracles or some other enforcing reasons of credibility Neuerthelesse though an heritike do sinne in doubting of the Churches Authority yet supposing that his doubt and sinne he doth not euill to examine the doctrine of the Church according to the Scriptures if so be he procedeth herein onely with a desyre of fynding the truth Now let vs see what Authorities M. Whyte alledgeth to proue his former positions First he vrgeth those wordes of the Apostle Try all thinges hould that which is good As also those of our Sau. If any man will do the will of God he shall know of the doctrine whether it be of God or whether I speake of my self And againe that of S. Iohn Derely beloued beleue not euery spirit but try the spirits whether they be of God In like sort those wordes of Christ. Beware of false prophets by their frutes you shall know them And finally besides the example of the men of Beraea searching the Scriptures he vrgeth that where the Apostle counseleth the Hebrewes that Through longe custome they should haue their wittes exercised both to discerne good and euill But for greater perspicuity let vs shape one or two of these textes to the true point here of the question Thus then Try all thinges and hould what is good therefore euery priuate man may vndertake to censure the whole Church of God Which wordes indeede do not presse the doubt seeing both those wordes and that place of S. Iohn c. 4. are directed properly to such onely to whom it belongeth to trye and examine both doctrine and spirits to wit not to euery particuler member of the Church but onely to the Bishops and Pastors thereof who are Speculatores domus Israel Againe if by this text euery priuate man may trye reiect or allow all thinges at his pleasure then may he reiect or allow as him self thinketh good the holy Scriptures for in the former wordes of the Apostle there is no limitation at all But to procede to an other text Beware of false prophets by their frutes you shall knowe them therefore euery priuate man is to examine the doctrine of all the Prophets and Pastors of the Church assembled together in a lawfull generall Councell Againe the men of Berea who were no Christians were allowed to trye the doctrine of S. Paule therefore euery Christian who by force of his second birth or regeneration is made a member and sonne of the Church may examine controule and reiect the publick faith of the said Church Doctor-lyke inferred as if there were no disparity herein betwene him who is not a Christian consequently acknowledgeth not any submission or reuerence to gods Church and an other who is a Christian and therefore in his baptisme doth implicitly resigne him self and his Iudgment to the Authority of the Church With the lyke want of connection or true referēce M. Whyte presseth to the same purpose the testimonies of certaine auncient Fathers whose drift in such their writinges was to wish men to examine by the Scriptures the doctrine of priuate and particuler men lest as the Apostle saith Circumferantur omni vento doctrinae all which he will needes extend to the discussing of the doctrine of the whole Church And thus particulerly he alledgeth that saying of S. Chrysostome Seeing we take the Scriptures which are so true and plaine it will be an easy matter for you to iudge And tell me hast thou any wit or iudgment For it is not a mannes part barely to receaue whatsoeuer he heareth Say not I am no scholler and can be no Iudg I can condemne no opinion for this is but a shift c. The scope onely of which place is as is said to refute the doctrine of euery new sectary euen from the Scriptures a course which we willingly admit and allow Thus you see how our minister is not ashamed to peruert and detort the graue Authotitie of this auncient Father But here the Reader is to vnderstand that M. W. his cheif proiect in this first part of his booke is to depresse with all contempt scorne the venerable authority of the Church For the more facilitating whereof he masketh this his intent vnder the shadow of ascribing all reuerence and honour to the Scriptures both for their sufficiency as contayning expresly all thinges necessary to saluation as also for their absolute Soueraignty and Prerogatiue in determininge inappealeably all controuersies of faith and religion whatsoeuer The which course is not embraced by him or any other sectary so much for any peculier honour they beare to the Scriptures But that by this sleight and euasion they may declyne the waight and force of all proofes authorities deduced either frō the vnanimous consent of Fathers from Oecumenicall and generall Councels or vnintermitted practise of the Church And so all doubtes of Faith being for their proofes