not Israell which are of Israell himselfe being one of those which will not cease to peruert the way of our Lord. A TABLE OF THE CONTENTES The first Part. Chapiter 1. Conteyning Corruptions concerning woorkes and Iustification The First Paragraph Premenitions geuen to M. whyte if he entend to reply vpon this present Treatise 2 The Rhemistes Corrupted concerning merite of workes 3 Cardinall Bellarmine Corrupted concerning iustification 4 Bellarmine againe abused against merite of workes 5 S. Thomas Corrupted against iustification by workes 6 S. Augustine Corrupted against iustification Chapiter .2 Concerning the reading of the Scriptures The first Paragraph S. Ierome Corrupted concerning the reading of the Scriptures by the vulgare people 2 S. Cirill of Alexandria abused for the same purpose Chapiter .3 Concerning the Church and the Pope The first Paragraph Vincentius Lirinensis Corrupted in proofe that the Church may erre 2 The Rhemistes Corrupted for the Churches inuisibility 3 S. Augustine Corrupted concerning the same subiect 4 Doctor Stapleton abused in behalfe of the protestantes markes of the Church 5 S. Gregory de valentia Corrupted concerning the same 6 Bellarmine egregiously Corrupted for the same 7 S. Thomas fouly corrupted concerning the Popes authority 8 Doctor Sapleton corrupted concerning the same subiect 9 S. Ciprian corrupted against appeales to Rome 10 The Rhemistes abused concerning the authority of the Church 11 Cardinall Cusanus corrupted concerning the same 12 The canon lawe corrupted concerning the Pope 13 Bellarmine corrupted against the Popes authority Chapiter 4. wherin are discouered sundry corruptions concerning the sacred Scriptures and Traditions The first Paragraph Bellarmine corrupted in behalfe of the Scripture prouing it selfe to be the word of god 2 Bellarmine corrupted in proofe that the Scriptures are the onely rule of faith 3 Eckius abused concerning the Authority of the Church and Traditions 4 Canus corrupted concerning Traditions Chapter .5 Concerning Faith and Heresy The 1 Paragraph Bellarmine corrupted against the necessity of true Faith 2 Bellarmine againe corrupted against the knowledg of the misteries of our faith and in preferring of ignorance 3 Nauar corrupted concerning the sinne committed by the Laity in disputing of matters of faith Chapter 6. Concerning mariage of Preistes Fasting and Miracles The 1 Paragraph Sinesius impudently abused concerning his owne mariage 2 Paphnutius abused concerning the mariage of preistes 3 S. Angustine corrupted against fasting Baronius notoriously corrupted in proofe that heritikes can worke true miracles Chapter .7 Concerning the Sacramentes of the Eucharist and Pâ—nance The 1. Paragraph Bellarmine corrupted against Transubstantiation 2 The. M. of the Sentences corrupted against confession to a Preist 3 Bellarmine corrupted against Satisfaction 4 S. Thomas corrupted concerning the remission of veniall sinnes Chapter 8. Concerning the Author of sinne and Reprobation The 1. Paragraph Bellarmine egregiously falsified in proofe that god is the Author of sinne 2 S. Augustine abused concerning reprobation Chapter 9. Concerning the honour to be geuen to Sainctes and their Images The 1 Paragraph S. Epiphanius corrupted in dishonour of the B. Virgin Mary 2 S. Gregory notoriously corrupted against the worshiping of Images 3 The Councell of Eliberis corrupted against Images The second part Containing sundry notorious vntruthes or lyes proued to be such by the confession of learned protestantes And first is preuented a weake euasion which may be vsed by M. Whyte against this second part The 1. vntruth That protestantes embrace that kind of tryall which is by antiquity 2 Against Traditions 3 In proofe of the protestants Church to haue continued in all ages 4 In proofe of the vnity of faith and doctrine amongst protestantes 5 In proofe of the immutability of the present English Religion 6 In proofe of the Romane Churches mutability in matters of faith 7 In proofe of the protestantes concord in matters of Religion 8 Against the vnity of Catholickes in matters of faith 9 Against the Popes primacy 10 That Gregory the great detested the Popes primacy 11 In proofe that Catholickes are more viceous then protestantes 12 Against auriculer confession 13 Against Fasting 14 In proofe that Montanus the herityke was the first that brought in the lawes of Fasting 15 In proofe that they make not God the Author of sinne 16 In proofe that S. Bernard was noe papist 17 Against the miracles wrought by S. Bernarde and S. Francis 18 In proofe of the protestantes Churches euer visibility 19 In defence of Preistes mariage 20 Against Images 21 Against Transubstantiation 22 Against the conuersion of England by S. Augustine the Monke 23 Concerning the Conuersion of Countries 24 Against the Popes Authority in calling of Councels 25 Against merite of woorkes 26 Against the Sacrifice of the Masse 27 Concerning wafer cakes 28 Against the Adoration of the B. Sacrament 29 Against the succession of Catholick Pastors 30 In defence of Martin Luthers lyfe and manners The Third Part. Contayning diuers impertinences or absurd Illations or reasoninges The 1. Paragraph Wherein are discouered strange Illations or arguinges in proofe that the Scriptures are the sole rule of faith and against Traditions 2 Wherein are discussed certaine arguments drawne from Scriptures Fathers in proofe that the sacred Scriptures the true sense thereof are made sufficiently knowne vnto vs without any probation or explication of the Church 3 Wherein are examined some of M. Whites profes against the visibility of the Church 4 Wherein are discussed certaine proofes of M. Whytes in behalf of the protestantes markes of the Church 5 Wherein are examined strange kindes of Argunges against the Authority of the Church Faultes escaped in the printing In the preface to the Vniuersity of Cambridge Pag. 1 lin 10. for iudiceous reade iudicious Ibid. lin 11. for grearly read greatly Ibid. pag. 4. lin 27. for Iugements read Iudgements Ibid. pag. 5. lin 22. for inuisibilites Inuisibilistes Preface to the Reader Pag. 2. lin 4. leaue out said worke Pag. 4. lin 15. for â—nlour read colour Chapter 1. Pag. 4. lin 25. for Iustifieth read insisteth in Pag. 5. lin 25. for preadmonish read premonish Pag. 18. lin 21 for great read greatest Pag. 27. lin 9. for Quod read Quid. Pag. 31. lin 23. for Anologie read Analogie Pag. 47. lin 4. betwixt druncke and should insorte one Pag. 52. lin 16. 17. leaue out these wordes All which your omissions are impaled and marked in the said english authority Pag. 52. lin 20. for Emprour read Emperour Pag. 53 lin 14. for disopting read dissorting Pag. 53. lin 23. for perusing read pursuing Pag. 64. lin 14. leaue out the word is Pag. 77. lin 10. for Chapiter read Chapter Pag. 87. lin 24. for maliuolent read maleuolent Pag. 138. lin 27. next after the word Masse insert affirmeth Pag. 159. lin 10. betwixt authority the insert in Pag. 73. lin 30. for fully read fouly Pag. 87. lin 33. for paralayes read parallels Pag. 92. lin 4. for differences read discoueries Pag. 97. lin 28. for musk read musick Pag. 114. lin
weightiest alterations of our publick English Lyturgy since the first entrance of protestancy into England And first it is euident that the Lyturgy of the Church of England in King Edwardes tyme at which tyme there was an euident bringing in of protestancy published by Crammer Peter Martir Bucer and approued by the authority of the Parleament kept almost all the prayers and ceremonies of the Masse the reall presence onely reiected with crossing of both their Sacramentes and the accustomed rites of Baptisme as a formall consecration of the water of Baptisme with the signe of the Crosse the vsing of Chrisme and the annoynting of the child Againe it retayned prayer for the dead and the offering of our prayers by the intercession of Angels But when Quen Elizabeth came to reigne the said Lyturgy was so altered as that it is needles to reste long in the discouery thereof for it tooke away prayer for the dead and prayer to Angels besides most of the former Ceremonies vsed in King Edwards time In lyke sort in the Communion booke of K. Edward we fynde confirmed baptisme by lay persons in tyme of necessity and grace geuen in that Sacrament the Confirmation of children and strength geuen thereby the Preist blessing the Bryde grome and the bryde euen with the signe of the Crosse. The Preistes absolution of the sick penitent by these wordes By the authority committed to me I absolue thee of all thy sinnes The speciall confession of the sick penitent and finally the annoynting of the sick Of all which particulers see the Communion booke of K. Edward printed in fol. by Edward whitchurch cum priuilegio ad imprimendum solum An. 1549. All which dyuers of them including poyntes of faith and doctrine are now vtterly left out in the Communion booke published in Q. Elizabeths tyme In so much as Parker an english protestaÌ„t thus writeth thereof The day starr was not risen so high in their dayes when as yet Q. Elizabeth reformed the defects of K. Edwardes CommunioÌ„ booke Answearably hereto wryteth Cartwright saying The Church of England changed the booke of Common prayer twyce or thryce after it had receaued the knowledg of the Gospell Thus Cartwright in his 2. Reply par 1. pa. 41. who in that very booke laboureth yet for a fourth change And thus is M. Whyte not affrayd to suggest to the world euen in printe fonde man that could not be idle enough in pryuate talke such vnwarrantable vntruthes which course of his if it proceded from his owne inaduertency and ouersight as not hauing seene the Common prayer booke of K. Edward declaring the contrary then were it more pardonable but this I think him self out of his pryde and shew of much reading will not acknowledge therefore we may probably ascribe it to his mere wilfull forgery who to defend his owne heterogeneous and mongerell faith which mantayneth at different tymes different doctrines dare aduenture to broach falshoodes though neuer so eminent But let him remember that by so doing he with disauantage to his cause vainly spendeth his labour for Qui nititur mendaciâ—â— hic pascit ventos Who trusteth to lyes feedeth the wyndes The 6. Vntruth In proofe of the Romane Churches mutability in matters of Faith Page 150 he confidently auerreth that The Church of Rome is varied from her self in matters of Faith since she began to be the seate of Antichrist Thus charging our Church with great mutability of beleefe as before he laboured to grace and adorne his owne Sinagouge with all speceous constancy in the same Now for the better ouerthrowing of this vntruth it is necessary to recurr to those first supposed tymes of Antichristes being perusing the doctrine then taught to see if the Church of Rome haith made at this day any change thereof in any matters of Faith for euen so far doth the minister stretch out his lye First then the most receaued opinion of the protestantes touching Antichrist his coming for they are most various amonge them selues therein is that S. Gregory the great was the first Antichrist Now to obserue what his Religion was will be made euident by taking vew of the Religion which S. Augustine being a Monke of the Church of Rome and sent by this S. Gregory did here plant in England For the tryall of which poynt I will first produce D. Humfrey who thus writeth hereof In Ecclesiam verò c. What did Gregory Augustine bring into the Church c. A burden of Ceremonies c. They brought in the Pall for the Archbishop in celebrating of Masse and purgatory c. They brought in the oblation of the healthfull Hoast and prayer for the deade c. Relickes c. Transubstantiation c. A new consecration of Churches c. From all the which what other thing is gathered then that Indulgences Monachisme the Papacy and all the rest confusion of the Popes superstition was then erected all which thinges Augustine the greate Monk and taught by Gregory a Monk brought to vs English men Thus farr D. Humfrey In lyke sort the Triumuiri of Magdeburg whose censuring pennes haue controuled more ages then euer the Romanes Triumuiri gouerned Prouinces I meane the 3 Century wryters in the Index or Alphabeticall Table of the 6. Century after the first Edition thereof at the word Gregory do relate the particuler doctrine of S. Gregory as popish and erroneous For thus they here note with particuler references to the places of S. Gregories writinges prouing the same Eiusdem error c. The same Gregories errour of good workes of Confession of Wedlock of the Inuocation of Sainctes of hell of Iustification of Free will of purgatory of Penance of Satisfaction Now this former doctrine contayning the cheife pointes wherein we differ from the sectaries of this tyme being acknowledged to be the Faith of Gregory who is supposed to be the first Antichrist most articulatly at this day beleued of all Romane Catholickes I would aske M. Whyte with what forhead he can auouch his former wordes to wit that the Church of Rome is variâ—d from her self in matters of faith since she began to be the seate of Antichrist But all this ryseth from an inward repugning of the Min. against our Church in reguard of the vnchangeable certainty and constancy of faith professed by her whereas the want thereof in our aduersaries religion is most notorious as appeareth not onely from their seuerall confessions one euer impugning an other but also from their different translations of their Bybles still made to sort to the faith of their last Edition so as in respect of their wonderfull mutability and variance among them selues whereby indeede they indignify and wrong the nature of true faith we haue reason to demaund of any of the professors of what thinking he is rather then of what faith The 7. Vntruth In proofe of the protestantes concord in matters of Religion Page 139. To proue that protestantes haue true vnity
doth charge condemne the protestant for teaching that God is the author of sinne But as in the former vntruthes so particulerly in this we see how Antipodes-lyke oppositly our Doctor treadeth to the feete of his owne brethren The 16. Vntruth In proofe that S. Bernard was no papist Page 298. He is not affrayd to publish by his pen that Bernard was a papist in none of the principall poyntes of their religion And then he addeth He stoode against the pryde of the Pope c. Good Reader here is no lying for whosoeuer will but obserue what is confessed by the protestantes must acknowledg that impudency it self would be ashamed to haue mantained such a groundlesse vntruth For first it is graunted by Symond de Voyon a protestant that he was Abbot of Clareiuaux And Osiander saith of Bernard that Centum et quadraginta Monasteriorum author fuisse creditur He was thought to be the Author of a hundreth 40 Monasteries In lyke sort S. Bernard was so great a Patron of the Popes Primacy that the Centuristes wryte of him Coluit deum Maozim c. Bernard did worshipp euen to the last end of his lyfe the god Maozim he was a most eager defender of the seate of Antichrist Apoint so cleare that he is charged by D. Fulke and D. Whytaker for defending the Popes Ecclesiasticall Authority and yet if we beleeue M. Whyte he stoode against the pryde of the Pope so euident you see is this made by the free acknowledgment of the protestantes whose censures are passed vpon S. Bernardes Religion and faith in generall And therefore we may well inferr that if they had thought S. Bernard to haue bene but in part a catholick or as the terme is a papist and in other poyntes a protestant they would haue bene glad to haue chalenged him to them selues in the supposed pointes of his protestancy Thus M. Whyte we still obserue that the Reader is euer entertayned by you with nought but falshoods but no meruell for it is your owne position that a man can not hope to learne truth in the schoole of lyes The 17. Vntruth Against the miracles wrought by S. Bernard S. Francis Page 299 Talking of the miracles of the former S. Bernard of S. Francis and others he thus concludeth What is reported of Bernard and Francis c. are lyes and deuyses This is spoken to dishonour the Romane Faith diuers of whose professours through Gods omnipotency and for the manifestation and strengthning of his truth haue in all tymes bene able to exhibite diuers great miracles the remeÌ„brance of which prerogatiue resting onely in our Church is most displeasing to our minister in whose nyce nosethrilles nothing well sauoreth that tasteth of the praise of our Catholick Religion But now let vs see whether the miracles recordâ—d of the former Sainctes be lyes or no as the D. fondly suggesteth One most remarkable miracle of S. Bernard is recorded by Godfridus in the lyfe of S. Bernard It was wrought in proofe of certaine Catholick Articles denied in those dayes by the heritykes Apostolici or Henriciani as at this instant they are denyed by the protestantes The miracle was done in the Country of Tolousa in France and consisted in S. Bernardes blessing of certaine loaues of bread of which loaues for proofe of the truth of our Catholick doctrine then preached by S. Bernard whosoeuer being in any sort diseased of body should eate should be healed of their sicknes whereupon infinite people eating of the same were cured most miraculously of all kind of diseases This miracle was so illustrious and markable that Osiander one of the Century writers doth not say it is a lye and forged as M. Whyte doth but graunting the thing as true doth ascribe it to the power and working of the deuill as the wicked Iewes did the miracles of our blessed Sauiour vnto Belzabub In lyke sort Mathew Paris in his history which is printed by the protestantes at Tigur 1589. whose booke is by the said protestantes highly commended in their Preface annexed thereunto and who him self is reckoned for his defence of certaine poyntes of protestancy in the number of protestantes by Illiricus This man now most seriously recordeth that before S. Francis death there appeared certainâ— woundes in his handes and feete and his syde freshly bleeding such as were seene in our Sauiour when he suffered on the Crosse. The reason of which appearance was as S. Francis said to shew that he did truly preach the mistery of the Crosse and that in further demonstration of the same he tould them before that presently after death the former woundes should be healed coherent lyke to the rest of his flesh the which accordingly did fall forth And thus much but of these for breuity sake instanced in these two Sainctes from whence we may confidently affirme that it is a lye to say with M. Whyte that these Sainctes Mirakles are but lyes The 18. Vntruth In proofe of the protestantes Churches euer visibility Page 225. and 226. In defence of the continuance of his owne Church he thus saith The learned among vs confesse and proue against all that contradict it that euer since Christes tyme 〈…〉 there haith bene a company of men visibly professing the same faith that we do though the Church of Rome a generating into the seate of Antichrist persâ—cutâ—d them and so many tymes draue them â—wt of the sight of the world that to it they were not visible Thus he But before we conuince this I would demaunde where our ministers head peece was when he thus wrote since these few lynes do inuolue an irreconciliable contradiction A company of men visibly professing c. yet to the world not visible O strang neuer before heard of Inuisible-uisible aswell he might mantaine whyte remayning whyte to be black or the moone in her greatest eclipse to shyne as the Church euer to be visible and yet latent and latent to whoÌ„ to the world still good as if it were to be seene only by some who are out of the world But now to the falshood the lyke whereof he ventilated before and haith accordingly bene before refelled Yet because for the honour of his Church he insisteth much in the visibility and want of all interruption of his faith it will not be amisse to repell such an idle suggestion with the testimonies and acknowledgmentes of seuerall learned protestantes And first Napper wryteth that betwene the yere of Christ 300 and 1316. the Antichristian and Papisticall reigne began reigning vniuersally and without any debateable contradiction 1260 yeares gods true Church most certainly abyding latent and inuisible Sebastianus Francus a famous protestant in lyke sort saith For certaine through the worke of Antichrist the externall Church together with the faith and Sacramentes uanished away presently after the Apostles departure and that for these thousand four hundreth yeres the Church
the word Gregory do set downe certaine erroures in their iudgmentes of S. Gregory in these wordes following Eiusdem error de bonit operibus de Confessione de Coniugio de Ecclesia de Sanctorum inuocatione de Inferno de Iustificatione de Libero arbitrio de Purgatorio de Paenitentia de Satisfactione And further in the said Century they charge him with Celebration of Masse Col. 369. with claime practise of supreme Iurisdiction ouer all Churches col 425. 426. c. with Relickes and sprinkling of holy water col 364. with Pilgrimage col 384. with Monachisme col 343. Finally to omit many other pointes with Chrisme oyle col 367. Now this being the confessed Faith of S. Gregory I think no reasonable maÌ„ will deny but that S. Augustine who was sent by him to conuert our Country was of the same Faith with S. Gregory In lyke sort D. Humfrey is most full in this point who thus writeth In Ecclesiam verò quid inuexerunt Gregorius Augustinus c. What brought Gregory Augustine into the Church They brought in the Archbishops vestmont for the solemne celebration of Masse they brought in Purgatory and oblation of the healthfull houst aâ—d Praiers for the dead c. they brought in Relickes Transubstantiation c. New consecration of Churches c. From all which pointes what other conclusion is gathered then that Indulgences Monachisme the Papacy and all the other chaos and heape of superstition was erected thereby And thus faâ—r of this testimony though heretofore vpon other occasion alledged Now here it being confessed both by the Centuristes and by this learned Doctor that S. Augustine did not onely conuert vs but also did teach vs all the former doctrines I would be resolued of M. whyte by what extenuation or figure in Rethorick he can style our instruction in the said maine articles of Catholick Religion the planting of certaine tryfling Ceremonies But I see he is most willing for his owne behalf to alleuiate and lessen the weight and consequence of our former conuersion The 23. Vntruth Concerning the Conuersion of Countries Page 357. Touching the conuersion of other heathen Countries to the Faith of Christ fore-tould so long since by the Prophets of God to be accomplished onely in the true Church of Christ the D. as being emulous of the Romane Catholick Church her honour therein flatly affirmeth of certaine Countries by him mentioned that they were conuerted by that Church which was of his owne faith and profession and not by the Church of vs Catholickes for thus he writeth Allowing all these Countries to haue bene conuerted by such as were members of the Church of Rome yet this was a thousand yeres agoe when that Church was the same that ours is and so the conuersions weare wrought by persons adhering to the protestantes faith This point is discouered to be false first by refuting the reason deliuered by the Doctor why the said Countries should be conuerted by the professors of the protestantes faith Secondly by the testimonies of the said protestantes flatly confessing that their Church as yet neuer conuerted any Country to Christianity As concerning the first poynt I say that the Church of Rome more then a thousand yeres agoe haith seaced supposing that before it was to be protestant and therefore her self professing the contrary faith as then could not conuert the said Countries to protestancy That the Church of Rome acknowledged not in these tymes the protestantes religion is most abundantly confessed by the protestantes them selues who do frequently teach that the true Church of God consequently in their supposales their owne Church haith bene latent and inuisible more then these laste thousand yeres during all which tyme the Antichristian and popish Religion as they terme it haith possessed all Christian Countries whatsoeuer The protestantes abundant confessions haue bene already made so euident in this point incidently in the discouery of some of M. W. vntruthes as that I presume an iteration of the same would be ouer fastidious aud wearisom to the Reader and therefore I will passe on to the other point consâ—sting in the confessions of the protestantes that their Church neuer yet conuerted any one Country to Christianity And first for confirmation hereof we fynde that Sebastian Castalie a learned Caluenist and highly praisep by D Humfray writing of the accomplishment of the prophesies of conuerting of kingdomes saith thus Equidem aâ—t haec futura fatendum est c. Truly we must confesse that these thinges shall be performed here after or haue been heretofore or God is to be accused of lying If any man answer that they haue bene performed I will demaund when If he say in the Apostles time I will aske how it falleth out that neither then the knowledg of God was altogether perfect and after in so short a time vanished away which was promised to be eternall and more aboundant then the floods of the sea And then there somwhat after the said protestant thus acknowledgeth The more I do examine the Scriptures the lesse I obserâ—e it the same performed howsoeuer the said Prophets be vndeâ—stoode To conclude this point the prophecies deliuered by Esay and others the Prophets for the spreading of Gods Châ—rch are so fart from being yet acomplished in the protestantes Church that diuers protestantes haue not onely acknowledged so much but by reason of the not performance thereof haue in the end become most wicked Apostataes mantaining that if the faith and Religion preached by Christ and his Apostles had bene true and his Church that Church which was figured out by the auncient Prophets that then should the said Prophesies touching the enlargment of the Church and the conuersion of nations haue had their successiue euent and infallible performance in the said Church which they affirme hitherto haâ—th not bene effected And vearably hereunto we find that the want of the performance to the said prophesies in the protestantes Church wrought so forcibly with Dauid George a HollaÌ„der once professor of the protestants faith religion in Basill to omitt the lyke examples of diuers others that in the end he taught most fearfull horrible blasphemy affirming Christ to haue bene a seducer his cheifest reason being in that the true Religion our Catholick Religion being by him supposed to be false and therefore the conuersions of Countries made to it not admitted to be intended by the Prophets according to the predictions should haue spred and disseminated it self before this tyme through the most Nations Countries of the world which poynt saith he hitherto is not accomplished Here now the iudiceous Reader may collect both from what haith bene acknowledged aboue as also from the present confession of the former Apostata being accompanied with such a dreadfull euent how vntrue the D. wordes were when he affirmed diuers Countries some thousand yeres since to haue bene conuerted from paganisme vnto Christianity by
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
at all and lying vpon the ground in steed of a bed 11 Abstinence from flesh wyne other dainty meates vpon deuotion 12 Keping set houres of prayer as in the morning at the Third the Sixt the Ninth Evensong and a Midnight 13 The difference of litle and greate sinnes 14 The vnlearned reading the Scriptures hauing a learned maÌ„ for their Maister 15 The learnedst confessing their doubtinge and ignorance in their explication of the Scriptures 16 Bishopes and Preistâ— a singing carying of Candles in the day tyme at the burials of the dead 17 Church seruice song vsed in the Hebrew Greeke Latin and Syrian languageâ— And for the Conclusion as including many thinges in one remember S. Ieromes prayer made to S. Paula after her death Vale o Paula Cultoris tui vltâ—â—am senectuâ—â—â— orationibus iuua fides opera tua Christo te sociant praesens facilius quod postulas impâ—trabis And now let any man iudge whether S. Ierome was a papist as also what wisdome learning or honesty M. Whyte sheweth in objecting that which but truly seene and considered doth manifestly confound and condemne himselfe The 2. Paragraph S. Cyrill of Alexandria abused for the same purpose It was the reproch saith Whyte pag. 22 that Iulian the Tpostatalaide on Christians that their women were medlers with the Scriptures and from him the papistes haue borrowed it for which he cyteth Cyril Alex. Iul. l. 6 If our Minister had cyted Iulian reprehending the auncient Christians of his tyme for not Adoring Iubiter adoring the Crosse and making the signe thereof in their forheades and vpon houses the lawfulnes and profit wherof S. Cyrill defendeth he might haue truly shewed what him self other heritikes had borrowed from Iulian in impugning the worship of the Crosse and signing therwith but in that which he obiecteth in the behalf of women medling with Scriptures him selfe borroweth from Iulian the libertie of lyinge for Iulian onely reprehendeth Christ and his Apostles for that for that they propouÌ„ded the heaueÌ„ly preaching vnto all calling vnto their doctrine men and women of baifer sorte which S Cyrill defendeth shewing thereby the benignity of our Sauiour but as for mention of the Scriptures or women medling therewith he haith no word at all our black-whyte haith only inuented it to proue him self a true Apostata Chapter 3. Concerning the Church the Pope The 1. Paragraph Vincentius Liâ—inensis wilfully corrupted in proofe that the true Church may erre WE will now take into our consideration his corrupt proceding concerning the supposed generall erring of the whole Church not remembring that in regard of Christes solicitude care affection to his Spouse it is said Cant. 1. My welbeloued is a cluster of Cypre vnto me in the vyneyardes of Engaddi That the vniuersall Church may erre he laboreth to euict from the testimony of old Vincentius Lirinensis whom our minister pag. 83. maketh thus to speake Aduers proph nouit ca. 4. Not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion Obserue the true wordes of this Father and then you can not but admyre to fynd such Blacknes in Whyte and such perfidiousnes in him who styleth him self a minister of Gods word for thus the wordes doe lye in latin Quod si nouella aliqua contagio non iam portiunculam tantum sed toram pariter ecclesiam commaculare conetur What is to be done if some contagion shall endeuour to blot not any one parte but the whole Church then saith he further must a maÌ„ be carefull to cleeue to antiquity Now here our D. abuseth his reader in two sortes one way in concealing the word Conetur and so commaculare conetur he translateth is blotted and consequently making Vincentius to confesse for our minister most impudently saith that the whole Church is actually blotted with some contagion of heresy whereas at the most he saith that heresy may endeuour to blott the whole Church But who knoweth not that euery thing which is endeuored to be effected is not actually effected Another way in deliuering these wordes in a Categoricall and absolute Ennuntiation which are Hypotheticall or spoken merely of a supposal as appeareth by the first wordes Quid si which M. Whyte thought good not to translate The difference of which two kind of propositions is very markable as euery yong Sophister knoweth as for example if a man do say what if diuers of Suffolk do report that M. Whyte is extremely geuen to his bely to Epicurisme and to say Diuers of Suffolke reporte that M. Whyte is extremely geuen to his bely and to Eicurisme where we see the first is merely of a doubtfull surmise and supposition the second is a peremptory and absolute proposition that they do so reporteâ— the truth or falshode whereof notwithstanding any intelligence whatsoeuer I here quietly passe ouer The 2. Paragraph The Rhemistes corrupted for the Churches inuisibility Now to the next point which consisteth in the mantayning of a Mathematicall aety inuisible Church for the vphoulding whereof among others he strengthneth his cause with the supposed confession of the Rhemistes thus bringing the whole Colledg of Rhemes vpon the stage to speake in the dialect of protestantes and so sorteably thereto he styleth that page 88. and some other pages in this maner The Papists also say the Church it inuisible The words wherwith he chargeth theÌ„ in this point are these vpon the 2. Thes. ca. 2. It is very lyke be it spoken vnder the correction of Gods Church and all learned Catholickes that this great defection or reuolt shall not be onely from the Romane Empyre but especially from the Romane Church and withall from most pointes of Christian Religion for that neare to the tyme of Antichrist and the consummation of the worlde there is lyke to be a great reuolt of Kingdomes People and Prouinces from the externall open obedience and communion thereof For the few dayes of Antichrists reigne the externall state of the Romane Church and the publick entercourse of the faithfull with the same may cease Here good Reader let me entreate thee to arest stay thyne eye and iudgment a whyle to obserue what strange corruptions he is forced to practise before he 〈◊〉 make an Israelite to speake a Babilonians language This place as you fynd it here vrged beareth a faire show to proue by the Rhemistes confession that the Church may somtymes be inuisible and yet in this very place being truly set downe in their owne wordes they doe affirme that the Church shall at no tyme be inuisible Theire true wordes are these It is very lyke be it spoken vnder correction of Gods Church and all learned Catholickes that this great defection and reuolt shall not be onely from the Romane Empyre but especially from the Romane Church and withall from most pointes of Christian religion not that the Catholick Christians either in the tyme of Antichrist
the said booke being to coÌ„fute the Protestants notes by the said Doctors wordes also concealed by M. Whyte which doe immediatly precede the sentence vrged by him For there speaking of the preaching of the Gospell and of the ministration of the Sacraments he saith Adâ—menta ornamenta These are furthere â—â—â—es ornaments of the true Church non ipsius nota insignia but not markes or signes therof Here you see how Ieweshsly M. Whyte haith circumcysed this poore Authority in paring away both the first and latter part thereof But seing his inexcusable faultines not onely in this place but in most of his deprauationes is to set downe one part of a testimony and fraudulently to hyde an other part let him remember the greouous punishment inflicted by the Apostle vpon Ananias for bringing halfe and concealing the other halfe Act. 5 The 5. Paragraph Gregory Valentia corrupted in behalf of the Protestantes markes of the Church In proofe of the Protestantes markes of the Church to wit Truth of doctrine and administration of the Sacraments M. Whyte pag. 137. alledgeth Valentia Com. Theol. Tom. 3. disp 1.9.1 punct 7. parag 18. saying Among whomsoeuer the truth of Doctrine and Sacraments are houlden thereby it is knowne the Church is there But for the true displaying of this baise iugling minister I will set downe the wordes at large as that learned Author deliuered them him self Nos autem fatemur saith he neque veritate dâ—ctrinae neque legitimo sacramentorum vsu Ecclesiam Christi carere posse apud quos haec omninó sint salua exiis constare veram EcclesiaÌ„ Sed negamus tamen veritatem doctrinae legitimum sacramentorum vsum idoneas notas esse discernendae Ecclesiae ' But we confesse that the Church of Christ can neither wante truth of doctrine nor lawfull vse of Sacramentes and amongst whom these are altogether saife or sincere of them to consist the true Church But yet we deny the truth of doctrine and lawfull vse of Sacramentes to be fit markes of discerning the Church Here M. Doctor first I must admire the profundity of your indgment producing by an vnknown kind of pollicy a most famous learned man contradicting him self in one and the same sentence yea not onely contradictinge the tytle of his disputation which is the Marckes of the Church which the sectaries assigne are euidently confuted but euen the many and different profes which for sixe pages he continueth against the said markes assigned by protestantes But because this so great an ouersight is more then probable let vs examine brefely your demeanour towardes him You alledg in a different letter as though they were the Authors expresse wordes these folowing Among whomsoeuer the truth of doctrine and Sacraments are houlden thereby it is knowne the Church is there Him self sayeth Apud quos haec omuino sint salna ex iis constare veram Ecclesiam Amongst whom these are altogether sincere of them to consist the true Church That which Valentia speaketh of the persons of whom the Church consisteth your worship pleaseth to apply to the markes by which it is to be knowne as though there weare no difference betwixt the members of the Church the externall badges tokens whereby the said church is discerned But peraduâ—nture you will pretend for your excuse the alledging in the mergeÌ„t of your boke these latin wordes ex us constare veram Ecclesiâ—m But the truth is this doth rather plead you guilty of grosse ignorance in not knowing how to translate aright or as I rather think of laboured and affected malice who hauing sene and perused the place would so desperatly produce it against the manifeste sence of the wordes and the direct intention of the Author And though the word constare doth not onely signify to consist or stande but som-tymes likewise to be manifest or knowne yet in the place cyted neither the wordes precedent nor subsequent nor the scope or â—rift of the Author will permitt it yea they all conuince and conclude the contrary But if it were lawfull for me M. Whyte in wordes Amphibologicall which haue a double sence without all respect either to the subiect or matter treated the intention of the speaker or other circumstance to translate or apply the worde onely for myne owne aduauntage I would easely defend against your learneâ—st Doctor-ship sundâ—y of the celestiall signes to be liuing and sensible creatures and so much more to be esteeâ—ed tâ—en your self for I would likewise vpon the same â—round defend your self to be no substance but a mere accident Into such grosse absurdities doth your beggerly heresâ—e euer plunge you The 6 Paragraph Bellarmine egregiously corrupted against the Markes of the Church M. Whyte desiring to extenuate the worth and to obscure the splendor of those glorious markes which the Catholick Church as so many cleare rayes moste plentifully affordeth produceth pag. 137. Cardinal Bellarmine as saying They make it not euidently true that is the Church but euidently probable Here M. D. as it semes wanted lantorne and candle light but most certainely he wanted either honesty or knowledg or both in best confirmation whereof I will onely set downe the wordes of Bellarmine him selfe de notes eccl lib. 4. ca. 3. Est autem initio obseruandum Ecclesiam Catholicam esse c. It is in the beginning to be obserued that the Catholick Church is a Soon which on euery side powreth out the clearest beames of light so that by them she may most easely be knowne For she haith many Markes or testimonies and signes which discerneth her from all false religions of Paganes Iewes Heritykes And they do not make it euidently true that she is the true Church of God but yea they make it euidently `credible for that is said euidently true that is seene either in it self or in it principles that is said euidently credible which is not seene either in it selfe or in it principles yet which haith so many and so graue Testimonies as that euery wyse man deseruedly ought to beleue it Here the minister all excuses set apart must nedes confesse that he haith falsly corrupted the text of Bellarmine changing this parcell euidently credible into euidently probable betwene which two there is no lesse difference then betwixt him self and an honest man which is not small For example if but one hundreth of learned and sincere writers should confesse that D. Whyte had corrupted thâ—â— bookes in sundry places this confession would make it euidently credible that D. Whyte were an impostor or deceauer a mercionary minister and the lyke but if onely two or three should auouch it as many of equall authority deny it then it were but euidently probable If the matter were brought to this issue him self would plainely see the greateste difference betwixt these two And I dare bouldly say that with lesser labour I will â—â—panell an hundreth who will all geue their verdictes against his soulest forgeries then
him self a coople to answeare in his behalf But speake M. Whyte once in good sincerity why did you translate it euidently probable was it to make the Cardinall for his learning and sanctity most Illustrious to speake as ignorantly as a protestant minister Do not your so foule and frequent corrupting of his writinges make it more then probable yea euidently credible that no other meanes is left you to euade the force of his Argumentes Wel my wholesome aduyse is this if you presume to reade Bellarmine be lesse conuersant with Bacchus The 7. paragraph S. Thomas fouly corrupted concerning the popes authority M. Whyte is not ashamed to affirme that we take all authority and sufficiency from the Scripture geue it to the Church finally the Churches authority to the Pope and thereupon insinuateth that we houlde that the Pope at his pleasure is able euen to stampe or create a new faith or Crede neuer afore heard of To this end he alledgeth pag. 68. this saying out of S. Thomas 2. â—â— quest 1. ar 10. The making of a new Crede belongeth to the Pope as all other thinges doe which belong to the whole Church thus insimulating all Catholickes within this errour as houlding that the chang of the articles of our Crede resteth vpon the change of the Popes mynde therein For the fuller discouery of this diabolicall deprauation for I can terme it no better I will here set downe at large the wordes of S. Thomas Thus then he saith Ad solam authoritatem Summi Pontificis pertinet noua Editio Symbols c. A new Edition of the Crede belongeth to the Pope as all other thinges doe which concerne the whole Church And then some few lynes after foloweth which belyke the Doctors hand would haue aked to haue writen downe Haec noua Editio Symboli non quidem aliam fidem continet sed eandem magis expositam This new Edition of the Crede conteyneth not an other faith but the former more fully explicated Here our minister haith practised his profession of corrupting two wayes first in translating noua Editio Symboli The making of a new Crede whereas it should be The new Edition of the Crede thus causing the newnes to consist in the newnes of our beleefe or Crede and yet as you see in S. Thomas the worde new is ioyned onely with the Edition or explication of the Crede Secondly in retayning from the Reader those other latter wordes which doe expresse S. Thomas his meaning therein to wit that no new faith or Crede contrary to the first is decreed thereby but the former onely is more fully explicated the reason whereof he thus deliuereth euen in the same paragraph In doctrina Christi Apostoloris c. The truth of faith is sufficiently explicated in the doctrine of Christ and his Apostles but because wilfull men do peruert to their owne destruction the doctrine of the Apostles and Scriptures therefore it was necessary that there should be in processe of tyme an explication of faith against all ensuing erroures Here you haue manifested the true reason of S. Thomas his former wordes aud consequently here is discouered che vncharitable impudency of our minister to diuorce the said wordes from their legitimate and maine sence but it semeth that he professing him self a publick aduersary to the catholick Religion thinketh it iustifiable to impugne the same by any deceitfull or indirâ—ct stratagems whatsoeuer Dolus an virtus quis in hoste requirat Virg. The 8 Paragraph Doctor Stapleton corrupted concerning the same subiect In lyke sort to shew to his Reader what sâ—pposed transcendency of soueraignty and power the Catholickes geue to the Pope he pag. 68. thus writeth Stapleton Praefat. princip fidei doctrinal saith The foundation of our Religion is of necessity placed vpon the authority of this mans teaching meaning of the Pope in which we heare god hâ—m self speaking In all that Preface I assure thee good Reader there is no such saying at al and therefore it is merely forged by our calumnious minister thereby first to suggest that we make the Pope the foundation of our faith which we asscribe to Christ Iesus onely Secondly that we beare the ignorant in hand that we accompt the Pope as an other God the nearest wordes in that Preface that can beare any resemblance at all to these I will here set downe Quae prima sunt fidei nostrae elementa c. Such pointes as are the first elements or principles of our faith and yet the baises or foundation thereof as the true Catholick and Apostolick Church of God the necessary and infallible power of the Church to teach and Iudg matters of faith the persons in whom this power remayneth the meanes which the said persons ought and are accustomed to vse in iudging and teaching the cheif heades or branches about which this power is exercysed as to determine some certaine and authenticall Canon of Scripture to geue the vndoubted and auâ—henticall interpretaâ—ion thereof and finally besydes the decreeing of the Canon of the Scripture to deliuer and command the vnwriten Articles of faith all these I say which are principia doctrinalia doctrinall principles of our faith and which do teach confirme and explaine the same the heritikes of our vnfortunate tyme haue most fowly denyed contaminated and depraued How many wheeles and deductions of inferences here neede we before we can draw out M. Whytes alledged sence and yet he deliuereth it in a different letter with the vshering wordes of Stapleton saith as though they were the very precise wordes of the said Authour or what is geuen more to the Pope then to the reste heare specifyed Yet our minister blushed not to particularyze what here is spoken in respect of the principles of faith in generall onely to the pope Againe his sleight further appeareth in taking the word foundation in an equiuocall and dooble sence for he will needes accept it to make the saying more odious for that which is an essentiall and primatiue foundation of faith which is Christ Iesus whereas D. Stapleton here meaneth according to the tytle of his booke Principia fidei doctrinalia onely Doctrinall principles or Secondary foundations which as him self saith fidem docent confirmant explicant doe teach confirme and explaine our faith Thus the further we dog him in his allegations the more we shall be assured that deprauing and strangely detorting the wrytinges of Catholick Doctors and the Fathers is among the rest those feble supportes whereupon his cause leaneth The 9 paragraph S. Ciprian strangely handled against Appeales to Rome It haith euer bene the course of former heritikes not onely with contumelies to disgrace the deserued renowne of the Popes and Church of Rome but also with their subtilty and corruption falsely to detracte from theire iust authority and prerogatiues In which kynd our minister to shew him self lawfully descended in proofe of his dislyke of Appeales from other Bishopes to the Bishopes
that M. Whyte can not reply in answear hereto that because there are some other protestantes that do mantaine the said positions with him against his former learned brethren that therefore such his positions are freed from all imputation of vntruth and consequently him self of lying This his answeare is most insufficient First because some of his vntruthes do rest in affirming that not any one Father or any one protestant taught such or such a poynt or doctrine against which generall assertion including all Fathers and protâ—stantes if I can produce but any one Father or protestant as indeede I can for the most part produce many it is enough to conuince him of lying Secondly in that all Maister W. vntruthes do make head against the Catholick Faith and strengthen the protestantes religion in which respect they may be presumed to be the more wilfull it can not therefore with any shew of reason be otherwise conceaued that such learned protestants for the most part mantaining against the Catholicks the poynt or conclusion of faith out of which such assertions do ryse and therefore are not become parties against M. Whyte therein would euer defend against the Doctor the contrary assertions much weakning their owne cause thereby were it not that the euidency of the truth on the Catholick side doth force them thereunto And therefore it followeth euen in reason that the voluntary acknowledgment of any such one learned protestant ought to ouer balance weigh downe euen scoares of others not confessing so much so true is the saying of Irenen li. 4. ca. 14. Illa est vera sine contradiction probatio quae etiam ab aduersariis ipsis signa â—â—stiâ—iâ—atioAâ—â—s prosâ—rt But to make this poynt more perspicuous to the reader by example our minister in one place which hereafter shall be alledged anouchâ—th that the doctrine of Transubstantiation was neuer heard of before the Councell of Lateran for here he speaketh not of the definition of that Article but of the doctrine onely To conuince this as a most notorious vntruth I produce not Catholick authorities for they would seme to the readers eye ouer partiall but because all perfect differences are made vpon vnequall standinges I insist in dyuers learned protestantes otherwyse our professed enemies who do not beleue our Catholick doctrine herein as true neuerthelesse do confesse that such such Fathers liuing in the primitiue Church and therefore many ages before the foresaide Councell did teach the said doctrine of Transubstantiation Now here I say M. Whyte is not excused from lying in that he is able to bring forth other particuler protestantes teaching with him the said innouation of Transubstantiation euen at the same tyme and not before in reguard of his former learned brethren confessing the further antiquity thereof to the much disabling of their owne cause Now what can our Doctor obiect herein not their ignorance for they are the most accomplished protestantes for their literature that euer liued not their partiality in the cause for they here speake against them selues and do conspyre in the fnndamentall and primitiue point of faith therein with M. Whyte him self Onely therefore it is to be said that these protestantes thâ—s confessing to their owne preiudice are more ingenious vpright and lesse impudent in their wrytinges and M. Whyte and his compartners are of a canterized and seâ—red conscience not caring euen against their owne knowledg by their shameles mantayning of lyes to suppresse Gods truth and Religion Now this Basis and groundwork being immoueaable and this firmly laid let vs proceede to these his vntruthes The 1. Vntruth The first vntruth that Protestantes embrace that kinde of tryall which is by antiquity Therefore first in his preface to the Reader pag. penul thus you see the very front of his book is no lesse subiect to lying then before as I haue shewed it was to corrupting our minister still forgeating that a great sore in the body is more tollerable then a moale in the face there speaking of the Fathers of the primitiue tymes and of their IudgmeÌ„ts in matters of Faith betwene the protestantes vs thus writeth We are so well assured meaning of the resolution of the Fathers that we embrace that kind of tryall which is by antiquity and dayly fynde our aduersaries to be gauled thereby A most vast vntruth and acknowledged to be such euen by the most iudiceous protestantes For we fynde that wheareas M. Iewell with the lyke hipocrisy did appeale to the auncient Fathers at Paules Crosse euen his owne brethren did rebuke him greatly for those his inconsiderate speaches in so much that D. Humfrey the half-arch of the English Church in his dayes affirmeth that to vse his owne wordes M. Iewell gaue the papists therein too large a scope that he was iniurious to him selfe and after a manner spoyled him self and his Church To the lyke ende D. Whitaker but with extraordinary scurrility wryteth that The popish Religion is but a patched couerlet of the Fathers errours sowed together From whence it followeth that D. Whytaker would be loth inappealably to stand to their determinations Finally Luther him self the first mouer of our new Gospels Spheare so farr disclaymeth from the Fathers Iudgmentes as that he thus insolently traduceth them The Fathers of so many ages speaking of primitiue tymes haue bene blynd and most ignorant in the Scriptures they haue erred all their lyfe tyme vnlesse they were amended before their deathes they were neither Sainctes nor perteyning to the Church Thus Luther Here now is euident the vntruth of M. Whyte appealing to the Fathers since we fynd that the most learned members of his owne Church do reiect them with all contempt charging them with slat papistry which they would neuer haue done if they could haue vsed any other conuenient euasion Be affrayd M. Whyte of Gods iust reuenge for this your mantayning of euill by euill for thus you here do first by impugning the true faith of Christ then for your better warranting thereof in traducing the auncient and holy Fathers as enemies to the said Faith And remember the sentence Metum auget qui scelere scelus obruit The second vntruth Against Traditions But to procede to other vntruthes pag. 2. our M. Whyte laboureth to proue that the protestantes Church receaueth not nâ—cessarily any one Tradition and answearably thereto in his first Table before his booke he thus wryteth No part of our faith standeth vpon Tradition Now here his owne brethren will charge him with falshood For seing M. Whyte must and doth acknowledg that to beleue that such bookes as the wrytinges of the four Euangelistes the Actes of the Apostles the Epistles of S. Paule c. are the sacred word of god is a mayne article of both his and our Faith The falshood of his former Assertion is euidently euicted from the wordes of learned protestantes who teach that not from our pryuate spirit or scripture
he sheweth that the diuisions among them are either falsly layd to their charge through ignorance fury of their enemies c. or els they are not iars of the Church but the defectes of some few therein whereof the Church is not guilty or lastly not dissertions in thiâ—ges of faith but stryfe about Ceremonies c. Thus doth the D. Apologize for his discording brethren Now to conuince this the Reader shall heare what some of their owne brethren do acknowledge therein First then Doctor Willet rehearsing seuerall opinions of Hooker and D. Couell of which Willet presuming that they can not stand with true protestancy thus wryteth From this fountaine haue sprong forth these and such other whirle-pointes and bubles of new doctryne as that Christ is not originally God That Scriptures are not meanes concerning God of all that profitably we know c. That mannes will is apt naturally without Grace to take any perticuler obiect whatsoeuer presented vnto it and so consequently beleue that mennes naeturall workes or to do that Which nature telleth us without grace must needes be acceptable to God c. Thus haue some bene bould to teach and wryte as some Scismatikes meaning the puritanes haue disturbed the peace of the Church one way in externall matters concerning discipline these haue troubled the Church an other way in opposing them selues by new quirkes and deuyces to the soundnes of doctrine amongst protestantes But if the position here ment be against the foundnes of doctrine then can it not be restrained onely to ceremonies Doctor Whitaker speaking of the contentions among the protestantes saith Nostrae contentiones si quae sint sunt piae et modestae et propter fidem religionem c. Our contentions if there be any are pious and modest and for religion From which wordes if followeth that they are not personall or onely about ceremonies as M. Whyte pretendeth Now if we further take a vew of the intemperate speaches geuen by Luther against the Zuinglians it may satisfy any one that the differences were not in small points of gouernment or ceremonies Thus theÌ„ Luther speaketh We censure in earnest the Zninglians all the Sacramentaries for heritykes and alienated from the Church of God And in an other place Cursed be the Charity and concord of Sacramentaries for euer and euer to all eternity As also in the 3. place I hauing now one of my feete in the graue will carry this testimony and glory to the tribunall of God that I will with all my heart condemne aud eschew Carolostadius Zuinglius Oecolampadius and their schollers nor will haue with any of them familiarity either by letters or writinges c. And thus farr of this point From all which may be inferred that dissentions among the protestantes are not merely personall or but pointes adiaphorous indifferent being as it were but peccant humors and not true or formed diseases in their church but they do concerne most profound doubtes of their religion since otherwaies they would neuer anathematize or condemne one an other with such acerbity of wordes Which irreuocable contentions among the protestaÌ„ts being most preiudiceous to them selues is aduantageous to vs for bellum haereticorum est pax Ecclesiae The warr of heritykes is the peace of Gods Church none otherwise then the reciprocall stryfe and reluctation of the 4. humors kepes the whole body in a peaceable healthfull state The 8. Vntruth Against the vnity of Catholickes in matters of Faith Page 153. The Doctor seing his owne sinagogue torne in sonder with diuisions and contentions howsoeuer he slubered the matter ouer before with his faire pretence of concord and well knowing how preiudiciall the want of vnity is to the true Religion of Christ. For God is not a God of dissention but of peace doth maliceously endeuour to cast the lyke aspersion vpon our Catholick Church in these wordes These which know Rome and papistry are sufficiently satisfyed in this matter to wit that the papistes liue not in that vnity which is pretended theÌ„ p. 156. he telleth of what kynd these disagreementes are saying The contentions of our aduersaries touch the faith And pag. 159 he concludeth in these wordes Thus are the papistes deuyded about the principall articles of their faith Vpon which subiect he then after with much earnestnes vainely and idly spendeth dyuers leaues bringing therein euen obtorto cullo whatsoeuer he haith read or heard touching the least disagreement among the Catholickes which labour of his will serue no doubt to a iudiceous eye lyke to the spyders web painfully wrought but to no purpose Wherefore I will breefly make plaine how free we are from all breach of faith euen by the acknowledgment of the protestantes them selues First then D. Whitaker wounding him self and his cause by his confession saith Nostrae contentiones si quae sint sunt piae et modestae propter fidem propter religionem c. Contentiones papistarum sunt friuolae futiles de figmentis et commentis sui cerebri Our contentions if there be any are godly and modest touching faith and religion wheras the contentions of the papistes are but tryflinge concerning the fictions of their owne brayne Thus graunting the dissentions of the protestantes more nearly to concerue faith and religion then the dissentions among the Catholickes do Doctor Fulke saith of our vnity in this sort As for the consent of the popish Church it proueth nothing but that the deuill then had all thinges at his will and might sleepe So acknowledging our vnity truly but falsly and absurdly ascrybing it to the deuill who is the designed enemy to vnity To be short Duditius a famous protestant and highly respected by Beza doth no lesse acknowledg the vnity of our Catholick Church for thus doth Beza relate Duditius his woordes Etsi inquis multa eaque horrenda propugnantur in Romana Ecclesia c. Although many dreadfull thinges are defended in the Romane Church which are buylded vpon a weake and rotten foundation notwithstanding that Church is not deuyded with many dissentions for it haith the plausible shew of reuerent Antiquity ordinary sâ—ccession and perpetuall consent c. Thus Duditius related by Beza and not impugned herein by him Now here we are to note that the testimonies of these and other protestantes here omitted acknowledging our vnity and consent must necessarily be vnderstoode touching vnity in the misteries and other fundamentall poyntes of our Religion which is the thing onely that we are here to mantaine since if vnity alone about pointes of indifferency or of thinges not defyned should be ment by them then in reguard of many such disputable questions yet among the schole men the former iudgmentes of our aduersaries should be false and not iustifiable And thus much for this poynt from whence the Doctor may learne that among those which are true Catholickes vnity of doctrine is most
his owne religion Before when we were seduced by the Pope euery man did willingly follow good woorkes and now euery man neither saith nor knoweth any thing but how to get all to him self by exactions pillage theft and vsury c. In lyke sort he confesseth more saying thus The world groweth daily worse men are more reuengfull contentious licenceous then euer they were before in the papacy And yet Luther It is a wonderfull thing full of scandall that from the tyme in which the pure doctrine of the Gospell was first recalled to light the worlde should daily grow worse See here the acknowledged fruites of his owne Gospell In lyke manner Iacobus Andâ—â—as a very learned protestaut thus confesseth of his owne religion Mandat serió Deus in verbo suâ— c. God earnestly commaundeth in his word and exacteth of Christians seriam et Christianam disciplinam a serious and Christian discipline but these thinges are accompted by vs nouns papatus nouusque Monachismus a new papacy and a new Monachisme for thus they dispute Didicimus modò per solam fiâ—â—em in Christum saluari c. We haue now learned to be saued in Christ onely by faith c. Wherefore suffer us to omitt all such workes of disciplyne seing that by other meanes we may be saued by Christ. And that the whole world may not acknowledg these to be papistes nor to trust in their good workes they do not exercyse any one of the said good workes for in steed of fasting they spend both day and night in drinking c. their praying is turned into swearing c. So this learned protestant who also termeth this kynd of lyfe the Euangelicall instruction thus making protestancy a good disposition to draw on all wickednesse Where you see that the gospellers euen in this mans iudgment being a gospeller him self are so geuen ouer to licenceousnes of manners as they may be said to hold it onely a sinne not to sinne and a vertue to abandon all vertue since they make their faith Religion contrary to which they be bound not to do to be the foundation or sanctuary of their prophane and heathnish comportment But now seeing that by laying contraries together the one often receaueth much force from the other in the apprehension of our iudgment let vs a litle enter more perticulerly into the courses of such our ministers as from whom we are to expect the greatest satisfaction in this poynte that so in an euen libration of the matter the Reader may rest more fully satisfyed and M. Whyte more clearly and irrepliably conuinced of his former vntruth Forbearing therefore at this tyme all other testimonies I will content my self onely with the example of Zuinglius and other ministers confederated with him in Heluetia who preaching our new euangelicall doctrine to that common wealth exhibited certaine petitions to the state the tenour whereof is here euen literally taken from Zuinglius and the other ministers owne writinges bearing this tytle Pietate prudentiae insigni Heluetiorum Reipub. Huldericus Zuinglius aliâ—que Euangelicae doctrinae ministri gratiam pacem a Deo Now we fynd in this former booke that they thus first petitioned Hoc vero summis praecibus contendimns c. We earnestly request that the vse of mariage be not denyed vnto vs who feeling the infirmity of the flesh perceaue that the loue of chastity is not geuen to vs by god For if We consider the wordes of the Apostle we shall fynd with him none other cause of mariage marke what a spirituall scholia these illuminated brethren do geue then to satisfy the lustfull desires of the flesh which to burne in vs we may not deny seing that by meanes thereof we are made infamous before the Congregations Would any man beleue this were it not that their own certaine wrytings are yet extant to vpbraide them withall And in an other place they thus renew their petition Non carnis libidine for the loue not of lust but of chastity lest that the soules committed to our charg by example of our sensuality should be any longer offended Thus they euen confesse that till this tyme their former licenceous lyfe had much scandalized their folowers And further yet Quarê cum carnis nostrae infirmitatem nobis non semel proh dolor c. Wherefore seing we haue made tryall that the infirmity and weaknes of our flesh haith bene o the greife the cause of our often falling c. The same Zuinglius with other 8 ministers in their Epistle to the Bishop of Constance subscrybed with their owne handes to the lyke purpose thus wryteth Hitherto we haue tryed that the guift of chastity haith bene denyed vs. And yet further Arsimus proh dolor tantoperé vt muha indâ—coré gesserimus We haue hurned o the shame so greatly that many thinges we haue committed very vnsemely And for the clausure of all they thus salue the matter Non vsque adcò inciuilibus moribus sumus c. To speake truly we are not otherwise of such vnciuill conuersation that we should be euill spoken of among the people committed to our charge for any wickednesse Hoc vno excepto this one point excepted Here you haue the wordes of our holy and spiritualized sâ—ctmaisters who you may well perceaue insisted further touching the same poynt with the Heluetians and the former Bishop in or the lyke dialect phrase of expostulation Since according to the doctrine of our reuerend father Luther which we are bound both to teach and practise Nothing is more sweete and louing vpon the earth then is the loue of a woman Alas why should we who haue of late reuealed the gospell of Christ heretofore so longe eclipsed be recompensed therefore with the want of that most delightfull and naturall comfort of a woman being forced to imitate the superstitious papist in embracing a votary and barren lyfe Or why should the Heluetian state so seuerely exact at our handes that we who onely preach vncorruptedly the Christian faith should onely be depryued herein of our Christian liberty Heu quanta patimur Libidenous and goatish ministers whose very penn â— spumant venerem and with whom euen to meditate of a woman is the center of your most serious thoughts well may you vse your intâ—riections of proh dolor proh pudor o greife o shame as the burden to your sensuall and lasciuious wrytinges For what can be a greater shame and greif vnto you if you be sensible of either then you who venditate your selues for the restorers of the gospell so long hidden to be to the disedifying of your owne followers thus wholly absorpt in such lustfull and fleshly cogitations But we pardon you for we know quod natumest ex carne caro est So great each man sees is the disparity betwene our euangelicall ministers who enioying the primitias of the spirit were in reason obliged to warrant
it with greater effects and frutes of vertue and the confessed better lyues euen of seculer Catholicks And so lewdly and lowdly did M. Whyte lye in whoÌ„ there is much Zuinglius when he affirmed that the protestantes were as holy as the papistes But I feare that through my earnestnes in displaying of the ministers vanity I haue bene ouer long in this poynt therfore I will descend to the next vntruth The 12. Vntruth Against auriculer Confession Page 227. discoursing of auriculer ConfessioÌ„ he saith that the Primitiue Church knew it not For the discouery of this falshood we fynd that the Centuristes do confessse that in the tymes of Ciprian and Tertulian priuate Confession was vsed euen of thoughtes and lesser sinnes And which is more they acknowledge that it was then Commaunded and thought necessary And D. Whytaker writeth that not onely Ciprian but almost all of the most holy Fathers of that tyme were in errour touching Confession and Satisfaction Thus we see how little bloud was in M. Whyte his cheekes when he was not ashamed to set downe this former bould assertion touching the doctrine of Confession But indeede it seemeth that our minister accompteth it onely a shame to feele in him self any touch of shame so far is he of in likelyhood from all hope of future amendement seeing on the contrary syde that saying for the most part is true Erubuit salua res est The 13. Vntruth Against Fasting Page 224. Our delicate minister as a professed enemy to all austerity of lyfe writeth thus against fasting All antiquity can witnes that in the primitiue Church Fasting was held an indifferent thing euery man was left to his owne mind therein This falshood is made discouerable by these acknowledgmentes following And first it is so certaine that AErius was condemned by Epiphanius haer 76. and by S. Augustine haer 53. for taking away all set dayes of fasting as that D. Fulke thus wryteth of this point I will not dissemble that which you think the greatest matter Aerius taught that fasting dayes are not to be obserued The same condemnation of Aerius by the former Fathers is acknowledged by doctor Whytaker By Pantaleon and Osiander But if Aerius was condemned by the former auncient Fathers for an heritike for denying certaine prescribed tymes of fasting it inauoydably followeth that fasting was not houlden as a thing indifferent in the primitiue Church This lye will appeare more euident if we instance it in the fast of Lent which fast was so farr from being accompted arbitrary or a thing indifferent in the primitiue Church as that Cartwright reproueth S. -Ambrose for saying It is sinne not to fast in Lent Thus you see how familierly this ministers pen drops lye after lye and such as the contrary assertion is mantayned for true euen by the most eminent protestantes The 14. Vntruth In proofe that Montanus the herityke was the first that brought in the lawes of Fasting Page 224. Our Doctor in further disgrace of fasting thus writeth Montanus a condemned herityke was the first that euer brought in the lawes of Fasting from whom the Papistes haue borowed them The 〈◊〉 misapplication of which is so forced and racked that no inferiour a protestant then Hooker him self confesseth ingeniously in these wordes that the Montaristes were condemned for bringing in sundry vnacâ—stomed dayes of fasting continued their fastes a great deale lâ—â—ger made them more rigorous c. Whereupon Tertulian mantayning Montanus wrote a booke of the new fast But what is this to vs Catholickes for we see that the errour of Montanus consisted formally not in absolutly bringing in of fasting but in varying from the former practised fastes of the whole Church Answearably hereunto the protestant wryter of Quaerimonia Ecclesiae reiectâ—th the former idle assertion in these wordes Eusebium inquiunt Montanum primas de iciuniis tulisse leges c. They say that Eusebius did vndoubtedly teach that Montanus first brougt in the lawes of fasting but they are sowly deceaued in this as in some other pointes for Montanus abrogating the fasts of the Church brought in a new kind of fasting Thus we see by the former assertions that M. Whyte like a good felow and one that meanes to enioy his Christian liberty can not well relish the vnsauery doctrine of fasting as in some pages hereafter we shall synd that in lyke sort he reiecteth all voluntary chastity which two pointes as before I noted do entertaine the one the other for who knoweth not that Epicurisme is the oyle which norisheth the flame of lust The 15 Vntruth In proofe that they make not god the author of sinne Page 263. M. Whyte being desireous that his religion should decline all contumelious reproach and staine touching the author of sinne thus wryteth The doctrine of the protestantes doth not make God the author of sinne nor inferreth any absolute necessity constrayning vs that we can not do otherwise then we doe That the indifferent Reader may the better discouer whether these his wordes be false or true I will only set downe the sentences of the cheifest protestants and withall will deliuer the iudgmentes of other protestantes against the former defending of the said sentences Zuinglius saith that God moueth the theefe to kill And that the theefe killeth god procuring him And that the theefe is inforced to sinne Thus in the heritykes iudgment God who in euery leafe of his sacred woord denounceth his comminations against sinners doth incyte procure and force man to sinne Beza in lyke sort teacheth that God exciteth the wicked will of one theefe to kill an other guideth his hand and weapons iustly enforcing the will of the theefe Fynally Caluin writeth that In sinning the deuill is not author but rather an instrument thereof thus referring the author of sinne to God him self Now that these sayinges of the former protestants do if not actually immediatly and primariously yet at least potentially and necessarily include in theÌ„ selues that god is the author of sinne is graunted by other more modest protestant wryters who do altogether condemne the foresaid doctrine of Caluin Zuinglius and Beza Thus is the said doctrine condemned by Castalio who wrote a speciall treatise hereof against Caluin By Hooker in his Ecclesiast Pollicy lib 5. pag. 104. By D. Couell in his defence of M. Hooker pag 62. Yea in farther conuincing of M. Whytes former vntruth we fynd that Iacobus Andreas a Protestant in Epitom Coloq Montisbelgar pag. 47. thus plainely writeth Deus est Author peccati secundum Bezam Here now I referr the matter to the iudiceous Reader whether he will beleue M. Whytes former assertion as true politikly onely deliuered by him to salue the honour of his Church or the plaine contrary meaning of Caluin Zuinglius and Beza set downe in their owne sayinges so acknowledged by others of their owne Religion where we fynd that the protestant
did withdraw men from the first forme thereof In lyke sort Sebastianus Francus an other learned protestant thus plainely writeth Statimpost Apostolos c. Presently after the Apostles all thinges were turned upside downe cana domini in sacrificium transformata c. The Lordes supper is turned into a Sacrifice To conclude M. Bacon a great protâ—stant here in England thus confesseth The Masse was conceaued begoten and borne anone after the Apostles tymes if all be true that Historiographers do write Thus much of the antiquity of the Masse which poynt thus acknowledged who seeth not that the testimonies of the former protestantes do vtterly ouerthrow the supposed truth of the D. Wordes affirming that the Masse came in by degrees and intimating to the credulous Reader that it was brought in by litle litle in these latter ages But M. Whyte if in the defending of your former vntruthes you can not blush for shame yet here grow pale through feare for your sinne is not ordinary seeing your mendaceous assertion doth obtrude an innouation vpon no lesser Article then the immolation and offering vp of the most sacred body and bloud of our Sauiour and Redeemer to his heauenly Father for the expiation of our sinnes first instituted out of the bowels of his mercy euen by Christ so as him self being the Preist did the sacrifice him self Quid gâ—atius offerri faith one Fa. aut daripotest quam caro sacrificiâ— nostri corpus effectuÌ„ sacerdotis nostri The 27. Vntruth Concerning wafer Cakes Page 389. the Doctor inueighing further against the Masse that wafer-cakes were first brought into the Sacrament in the eleuenth age or Century after Christ and answearably thereunto he haith made a reference to this place in his Alphabeticall Table at the latter end of his booke at the word wafer thus setting down wafers when brought in Sect. 5. nâ—m 31. Now that this procedeth from the same sirayne to wit a spiritu mendacit from whence all his former assertions had their origine is proued in that it is confessed by D. Bilson that in the dayes of Epiphanius it was rownd in figure Cartwright though he will needes find a beginning thereof after the Apostles yet thus writeth of the bread of the Sacrament It was a wafer-cake brought in by Pope Alexander which Pope euen by the testimony of Osiaâ—der liued fifteene hundreth yeres since And yet contrary to all these authorities we mightily wrong our minister if we will not beleue him affirming that wafers were brought in about a thousand yeares after Christ. The 28. Vntruth Against the adoration of the B. Sacrament Page 399. The minister persâ—sting in his serpentyne and vâ—nemous disposition against the most B. Sacrament touching the Adoration thereof thus lyingly forgeth The Adoration of the Sacrament is a late inuention folowing vpon the conceit of the Reall presence and prescribed 1220 yeres fâ—â—â— Christ by Honorius the third c That Adoration followeth vpon the beleefe of the reall presence it is graâ—â—ied but that it is a late inuention begon in the tyme of Honorius is false Thus the Doctor for the letter countenancing of this lye doth calumniously coople with it a truth that the one might be shrouded vnder the winges of the other Now that there was no innouation touching the Adoration of the Sacrament at that tyme is euinced from two reasons First because no Historiographer doth geue the least intimation of any such institution as then but newly brought into the Church onely Honorius decreed that the preist should more diligently admonish the people thereof in reguarde of some former negligence crept in concerning the same And this is all which can be truly collected from the Decree of the said Honorius Secondly the former poynt is proued from the abundant testimonies of our aduersaries charging the tymes precedent to Honorius with the said doctrine of Adoration For first we reade that Auerroes a hea then Philosopher who liued aboue 80. yeres before the prescribed time of Honorius his former supposed innouation did perticulerly deride the Christians of his dayes for the Adoring of the Sacrament This is acknowledged by D. Fulke and D. Saâ—liffe But to ascend to higher times the Centuristes speaking of the prayers of S. Ambrose in his booke entituled Orat. praeparat ad Massam do thus write Continent adorationem panis in Sacramento Those prayers do conteâ—ne the Adoration of the bread in the sacrament Chemâ—â—tius produceth diuers sentences of Augustine Ambrose and Nazâ—anzen which sentences in Chemâ—â—tius his Iudgment do affirme the Adoration of the Sacrament Now all these authorities do demonstratiuely conuince that the Adoration of the Sacrament was not introduced in the Church as an innouation in the time of Honorius From all which it is manifest that as in any other poynt of Catholick Religion so also in this of Adoration we altogether do conspire and agree with the venerable Fathers of Gods Church And therefore as Aristotle and other auncient Philosophers did teach that this our inferiour world was ioyned to the Superiour and Celestiall world that by the helpe of this coniunction we might more perfectly participate of the influences and vertues of those heauenly bodies So we may say that these our latter tymes through a continuall and vninterrupted current of beleeuing God and practising the same poyntes of Faith with the Auncient Doctors are indissolubly and nearely tyed to those primitiue dayes so as nothing is found in those reuerent dayes instituted either by Christ or his Apostles which by this meanes is not securely deryued to the Catholick Church of these moderne tymes The 29. Vntruth Against the Succession of Catholick Pastors Page 412. After the D. haith Trasonically boasted of the succession of the protestantes in his owne Church he procedeth further affirming that Succession of the pastors and Bishops in the Church of Rome haith bene interrupted And answearably hereto in the Table in the end of his booke at the word Succession with reference to this place he thus saith The Romane Church haith no true outward Succession Where you see by his owne wordes that the question here intended by this minister is not of succession of doctrine by which sleight and euasion diuers of our aduersaries vse to decline the testimonies of the auncient Fathers alledged by vs for strengthning the argument drawne from Succession but onely of externall succession of Bishops and Pastors which the minister falsly challenging heretofore to his owne church doth now as falsly take away from ours How maliceous a lye this is shall appeare from the mouthes of his owne brethren And â—iâ—st we finde that the Centuristes do very diligently and elaboratly set downe the succession particulerly of the Bishops of Rome in the 10. Chapiter of euery Century And this Methode they precisely obserue in all ages of the Church euen from S. Peter to their owne tyme entituling the said Chapiter de Episcopis
Doctoribus Doctor Fulke doth in like manner ingeniously acknowledg the same in these wordes You can name the notable persons in all ages in their gouernment and ministery and especially the Succession of the Popes you can rehearse in order vpon your fingers Thus writeth he in his answear to A counterfait Catholick p. 27. And the lyke doth he write in his Reioynder to Bristoes reply p. 343. Thus do our aduersaries acknowledg in our behalfe touching Succession which Caluin flatly denyeth to be found in his owne Church who plainely teacheth that with them the true succession of ordination was broke of so daungerously wounding him self with that sentence of S. Augustine In Ecclesia gremio me iustiss mé tenet ab ipsa sede Petri c. vsque ad presentem Ep scopatum successio Sacerdotum To conclude the vninterrupted descent and current of Succession in the Catholick Church is infallibly euicted from our aduersaries acknowledgment of the continuall visiblenes thereof since the one doth reciprocally imply the other For if our Church was euer visible and the doctrine thereof neuer suffered any disparition or vanishing away then were the Bishops and Pastors in lyke sort euer visible since without Pastors to minister the word and Sacraments and to gouerne the flock the Church like a maistlesse shippe can not for any tyme subsâ—st or bee And thus far of this point Wherein our minister by denying Succession to be in our Church and falsly ascribing it to his owne new congregation doth thus in aduancing the one aboue the other make innouation to take the wall of true Antiquity heresy of true Religion The 30 Vntruth In defence of Martyn Luthers lyfe and manners From page 425. to 433. The D. becometh Luthers Encomiast and much laboureth to free his life and death from all obloquy and infamy often affirming that what soeuer touching his lyfe may seeme worthy of reprehension is onely forged by his aduersaries meaning the Catholickes and therefore in his table in the end of his booke at the word Luther he thus saith Luthers lyfe iustifyed against the maliceous reportes of the papists Now to conuince this shamelesse vntruth I will forbearing herein the credible reportes of Catholickes alledg onely the confession of Luther him self deliuered in his owne wordes or els the testimonies of learned protestantes so shall we see that our minister here perfectly acted his part in bouldly mantayning against such euident testimonies that what may seeme to detract from Luthers honesty and integrity are but the fictions of his enemies And here for greater compendiousnes I will insiste onely in two pointes first in displaying in part his Sensuality Secondly his Pryde And first touching his sayinges of lust and incontinency he thus admonisheth Si non vult vxor aut non possit veniat ancilla If the wyfe will not or can not let the maid come Againe he thus writeth As it is not in my power that I should be no man so it is not in my power that I should be without a woman And there after It is not in our power either that it should be stayed or omitted but it is as necessary as that I should be a man and more necessary then to eat drink purge make cleane the nose c. And yet more fully he speaketh of his owne incontinency in these wordes I am almost mad through the rage of lust and desire of women As also he thus further confesseth I am burned with the great flame of my vntamed flesh I who ought to be feruent in spirit am feruent in the flesh in lust slouth c. Eight dayes are now past wherein I neither write pray nor study being uexed partly with temptation of the flesh partly with other trouble This point is so euident that Benedict Morgenstern a protestant writer saith of the Caluenistes when they intend at any tyme to geue assent or prouocation to nature Non verentur inter se dicere hodie Lutheranicè vinemus They were not afraid to say among them selues to day we will liue after the manner of Luther Thus vsing the name of Luther the more fully to expresse the libidenous lyfe and custome of Luther Now to all these confessions of his owne other protestantes it can not be replyed that him self did write thus when he was a papist aud before his reuolt for of his lyfe during his stay in the papacy you shall heare his owne report that he honoured the Pope of mere conscience kept chastity pouerty and obedience and whatsoeuer saith he I did I did it with a single heart of good zeale and for the glory of god fearing greauously the last day and desireous to be saued from the bothom of my heart Thus he confesseth of the integrity of his mind and intention during the tyme of his continuing a catholick And thus much of his inclination to lust and wantonnes Now touching Luthers pryde forbearing his owne sayinges deliuered most insolently in contempt of the auncient Fathers and of King Henry the eight I will content my self with the testimonies onely of protestants who particulerly inueighed against him for his pryde Zuinglius in reguard of his insupportable pryde thus saith of him En vt totum c. Behould how Sathan laboureth wholly to possesse this man And OEcolampadius admonisheth Luther to beware lest being puffed vp by arogancy and pryde he be seduced by Sathan Answearably hereto Conradus Regius a learned and famous protestant thus writeth of him Deus propter peccatum superbiae c. God by reason of the sinne of pryde wherewith Luther was puffed vp as many of his owne writinges do witnes haith taken away his true spirit fâ—om him as he did from the Prophets 3. Reg. 22. and in place thereof haith geuen him a proud angry and lying spirit To conclude omitting diuers other learned protestantes testimonies the Diuines of Tigur being Caluenistes thus censure Luthers booke writen against the Sacramentaries and Zuinglians that it was Liber plenus demoniis plenus impudiciâ— dicteriis scatet tracundia et furore And thus we fynd in what height of spirit and elation of mind he did write against his owne brethren and how for the same he was rebuked by them Now hauing displaid in part Luthers deportment and this either from his owne mouth or from the confessions of his owne brethren I refer two thinges to the Readers consideration one whether our D. did auer an vntruth or no in iustifiing that whatsoeuer could be produced against Luthers life conuersation was malignantly forged onely by vs his enemies The second and that much more importing whether it standeth with probability of reason or the accustomed course of Gods proceding who euer electeth meanes sutable and proportionable to their eÌ„des to make choice for the restoring and replanting the truth of his Gospell and Religion supposing it was then decayed of a man whose course of lyfe writings
reduced onely to the written word their owne priuate spirit onely must finally decree how the said word is to be vnderstoode either for the impugning or defending of any such pointes controuerted The 6. Paragraph Wherein are examined sundry argumentes framed by M. W. against the vnity of Catholickes in matters of Religion Not many leafes after M. Whyte as well knowing the force of vnity in Faith since it is true that God Non est dissensionis Deus sed pacis goeth about to shew that the Catholickes enioy not any vnity and concord in their doctrine and therefore he thus stileth those leafes The pâ—pistes haue no vnity in doctrine And page .156 he further saith The papistes agree in nothing wherein they dissent from vs. If either M. W. or any other can proue so much I must graunt that he greatly aduauntageth his cause seeing those wordes of the Prophet Concurrere faciam Aegiptios contra Aegiptios are tipically vnderstoode of the intestine warres and dissentions mantained by the professors of false doctrine This his vaunt he beginneth to exemplify in diuers particulers in the proofe whereof the iudiceous Reader shall fynde that this our impartinent minister for so he may well be tearmed since he altogether insisteth in such vnnecessary and immateriall stuffe endeuoreth most calumniously to bleare the iudgmentes of the ignorant they not being able at the first sight to perceaue the very tuch of any doubt or question betwene the protestants and vs. Many authorities of Catholickes he produceth to this ende the sense and meaning of which he most strangely peruerteth from the true intention of the writer which receaue their full satisfaction from the circumstances of the place But now here I am according to my former prescribed methode to display the weaknes of such testimonies which being acknowledged in their true natiue sense and construction do nothing at all contradict the Catholick doctrine against which they are vrged and consequently do not conuince any wante of vnity in doctrine amonge the Catholickes First theÌ„ he alledgeth against prayer in an vnknowne tongue CoÌ„tarenus The prayers which men vnderstand not want the frute which they should reape if they vnderstoode them for they might both specially intend their myndes to god for the obtayning euen in speciall of that which with their mouthes they beg and also through their pyous sense of their praier then vttered they should be more edefyed They want therefore this frute Thus farre Contarenus Now here M. W. is to know that Contarenus doth not here absolutely condemne prayer in a strange tongue which is the lyfe of this controuersy betwene the protestantes and vs since they say it is merely vnlawfull and we hould it lawfull but onely seemes to preferre praier in a vulgar and knowne tongue before it which in reguard onely of the particuler frute aboue specifyed is in the iudgment of most if not all Catholickes more profitable then the other though the other haue certaine peculier helpes and aduantages to it self But what is this to the lawfulnes or vnlawfulnes of praying in a strange tongue or what kind of logick is this Prayer for some particuler reasons is better in a vulgar tongue then in a strang tongue therefore it is absolutely vnlawfull in a strange tongue In lyke sort touching latin seruice he bringeth in S. Thomas of Aquine Caietaine affirming that it were better for the edification of the Church if such Prayer were in a vulgar tongue What Catholick denyeth this if he haue onely respect to the edification instruction of the hearers and of nothing els But seing the publick Liturgies and prayers of the Church are principally directed to other endes then to the instruction of the standers by what doth this testimony force against the contrary practise of the Church therein Againe for the euacuating of the force and operation of confession of sinnes he bringeth in Caietane teaching that A man by contrition without any confession is made cleane a formall member of the Church which indeede is the generall doctrine of all Catholickes and therefore the receaued position with them in the schooles is that Attrition being a greeuing for our sinnes in a lower degree with Confession is answearable to Contrition without actuall Confession Yet here is to be noted that true Contrition which is a repenting for our sinnes in the highest degree onely for the loue of God can not be without Confession at least in voto and desire seing he can not be truly and perfectly penitent who neglecteth the ordinary meanes if opportunity serue for the obtayning of them appointed by God for the expiation of sinne Now who seeth not the independency of this inference Sinne is remitted by Contrition without Confession therefore Confession is absolutely to be taken away Most demonstratiuely concluded as if euery man had true and perfect Contrition or hauing it were infallibly assured thereof and yet this is M. Whytes trysting kinde of arguing In like sort touching Iustification by workes which according to our Catholick doctrine are to be done in state of grace and not by force of nature and deriue their worth not from the worker but both from the promise of God as also from the passion of our Sauiour in the blood whereof they receaue a new tincture the Doctor idly introduceth S. Thomas Aquinas thus teaching No workes either Ceremoniall or Morall are the cause why any man is iust before God c. And in an other place the same S. Thomas The Apostle sheweth Iustification to be wrought by faith onely there is in the woork of the Law no hope of iustification but by faith onely As if the question were whether Ceremoniall Iudaicall and Legall workes did iustify which all Catholickes deny and not workes now in the new Testament as is aboue explaned Finally as vnwilling to be ouer laboursome painfull in setting dowe more of M. Whytes trifling childish stuffe of this nature seeing in this sense that saying houldeth Absurdum est res fuâ—â—les nimis seriò redarguere I will therefore forbearing diuers others conclude with the testimony which against the merit of workes he vrgeth out of C. Bellarmine a place before alledged being a wilfull corruption in concealing the wordes immediatly following explayning the sense but here vrged as a mere impertinency though taking the wordes in that very sense wherin M. W. pretendeth his wordes are these In reguarde of the vncertainty of our owne righteousnes and because of the daunger of vaine-glory The saifest way is to put our confidence in the sole mercy of God Now wherein doth he impugne the Catholick doctrine of merit who teacheth for the greater humbling of our selues and by reason of our manifould sinnes committed against god and of our vncertainty of knowing whether the works done by vs be performed in such sort as they are truly pleasing to God that we should for greater security ascribe nothing to our selues but
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
Religionâ— and this he doth by nakedly setting downe one lyne which is the middest of the periode but subtily according to his maner omitting both the wordes precedent wherein the instance is geuen and whereunto the sence of the former sentence is peculierly tyed as also the wordes subsequeÌ„t contayning the reason thereof But it semeth he haith vowed with him self neuer to alledg any one testimony ingeniously and plainely seing his true quotations iâ— any such be may for their quantity be engrauen within a ring whereas his wilfull deprauations doe stretch beyond all reasonable dimension The 12 Paragraph The Canon Law corrupted concerning the Pope In nothing more doth M. Whyte manifest or continue his implacable hatred or his dexterity in falsification then against the Church and Pope of Rome amongest many take this example folowing pag. 433. I am affrayd saih he I haue bene to bold in medling with these matters for the Church of Rome haith a Law within her self that it is and then foloweth in a different letter as though they were the wordes of the Canon law sacriledg to reason about the Popes doinges whose murders are excused lyke Sampsons and theftes lyke the Hebrues Adultries lyke Iacobs But here I must charg you with much fowle demeanour for first you affirme that the wordes cyted are a Law of the Romane Church whereas they are onely taken out of the glosse or comment which is a thing much different and of incomparable lesse authority then the Law it self Secondly whereas in the Law it is disputed what censure is to be geuen when the case is doubtfull whether the Pope haith sinned or noe as by committing adultry or murder to which it is answeared that in that case it is to be presumed in the Popes behalf yea saith the glosser in this case sacrilegii instar esset disputare de facto suo Vel dic quod facta Papae accusantur vt homicidia Samsonis surta Hehraeorum adulterium Iacob It were lyke Sacriledg in that doubtfull case to dispute of his fact Or say that the deedes of the Pope are accused as the murders of Samson the thefts of the Hehrues the Adultery of Iacob What is here spoken in defence of the pope which euery Christian ought not to performe in defence of his neighbour to wit in a case doubtfull to think and speake the best Are not those factes of Samson the Hebrues and Iacob piously censured by the learnedst Doctors But with what front do you auouch so absolutely and in generall that according to the law of the Romane Church it is sacriledg to reason about the Popes doinges whereas the glosser saith onely In dubiis c. when the case is doubtfull of the Popes fact instar sacrilegii c. It were lyke Sacriledg to dispute of his fact Will you of doubtfull premisses inferre an absolute conclusion Would you take it kindly if in a case admitting it but doubtfull whether a certaine minister had beene drunke should absolutely affirme that the protestants Church haith a Law within her self that it is Sacriledg to reason about ministers doinges whose drunkenes is excused as Noes c. The 13. Paragraph Bellarmine corrupted against theâ— Popes Authority As the former deprauations were practised in ouermuch aduauncing and extolling the Authority of the Church and Pope so here on the contrary part he falsly alledgeth Bellarmine extenuating and lesning the said power For thus entytling the page 167. The papistes them selues refuse the Popes Iudgment he laboureth to make good this assertion from the confession of Bellarmine who de Rom. Pon. lib. 4. ca. 7. speaking of S. Ciprian withstanding Pope Stephen touchinge rebaptisation writeth as M. Whyte saith that after the Popes definitioÌ„ it was free for Ciprian to think otherwise our minister intimating hereby to the Reader that Bellarmine mantayneth that it is lawfull to beleue contrary to that which is once defyned as a matter of faith by the Pope Here againe he bestowes on his Reader a broken sentence leauing of in the middest thereby to auoyde the setting downe of what is most materiall for Bellarmines wordes are these Fuit enimpost Pontificis definitionem c. It was lawfull after the definition of the Pope to think otherwyse as Augustine affirmeth beoause the Pope noluit rem ipsam de fide facere sine generaliconcilio would not make it as a matter of Faith without a generall Councell but onely in the meane tyme willed the auncient custome to be obserued And then after Stephanus noÌ„ defiuiuis rem illam tanquam de fide P. Stephen did not defyne the matter as a poynt of Faith yet he commaunded earnestly that heritykes should not be rebaptysed See here now the integrity of our minister who purpoâ—ly concealeth that part of the sentence which isexpresly contrary to that sence in the which he alledgeth the former wordes thereof For Bellarmine vnderstandeth by the wordes post definitionem after it was commanded that rebaptisation should not be vsed and not after it was sententially defined as an article of faith as M. Wayte semeth to force Now Catholickes do graunt that it is lawfull to hould or beleue contrary to the practise of what the Pope commandeth so that we doâ— according to his commandement and as long as the matter it self is not definitiuely decreed by the Pope for a dogmaticall poynt of our beleefe thus much thereof from whence we may discerne the Ministers inueterate hatred against the head of Gods Church who aÌ„swerably thereto speaking of the words of our Sauiour Pasce oues meas thus styleth some of his pages in his Lucian and scornfull phraze Feede my sheepe is not poping But howsoeuer to feede in this place be to pope it I am sure most egregiously and impudently to corrupt Authors is to Whyte it Chapter 4. Wherein are discouered sundry corruptions concerning the sacred Scriptures and Traditions The 1. Paragraph Bellarmine corrupted in behalf of the Scripture prouing it self to be the word of God THE next poynt we are to come to are such his corruptions wherein he pretendeth that the Catholickes doe acknowledge all sufficiency of Scripture both for the interpreting of it self without any needefull explication of the Church thereof as also for it fulnesse in contayning expresly all thinges necessary to mans saluation excluding thereby all Apostolicall Traditions whatsoeuer And first pag. 59. shewing that the Scripture is knowen to be the word of God without the attestation of the Church which as he houldeth may be deceatfull he alledgeth Bellarmine de verb. des li. 2. ca. 2. thus confessing other meanes may deceaue me but nothing is more knowen nothing more certayne then the Scriptures that it were the greatest madnes in the world not to beleue them c. See how loth our minister is to cease to be him self I meane to cease his notorious corrupting for the wordes of Bellarmine are these Sacris Scripturis quae Prophetieis Apostolicis literis