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
it self or conference thereof but from the tradition and Authority of the Church such wrytinges are certainly knowne to be the vndoubted word of God most contrary to M. Whyte pag. 47. who saith that The Scripture proueth it self to be the very word of god receaueth not authoritie from the Church To this end we fynde D. Whitakar first reiccting the testimony of the pryuate spirit to say thus Non nego Traditionem ecclesiasticam esse argumentum quo argui et conuinci possit qui libri Canonicâ— sunt qui Canonicâ— non sunt I do not deny but that Ecclesiasticall tradition is an Argument from the which it may be proued which are the Canonicall bookes and which are not In lyke sort M. Hooker assenteth hereto saying In thinges necessary the very cheifest is to know what bookes we are bound to esteeme holy which poynt is confessed impossible for the Scripture it self to teach But what the Scripture teacheth not is by our aduersaries confession a mere Tradition Hookers iudgment in this poynt is iustifyed by Doctor Couell Now if these eminent protestantes do ascrybe onely to the Church the Indgment of discerning which is Scripture and which is not Scripture then we know from the Authority and Tradition of the Church not from the Scripture it self which is the true vndoubted word of God and what bookes are but spurious and adulterated and consequently M. Whyte lyed most grosly in affirming that no part of their faith standes vpon Tradition thus ranging him self amonge those who according to the Scripture mendaciorum funiculis conantur subuertere By the meanes of lyes endeuour to ouerthrow The third vntruth The Third vntruth in proofe of the continuance of the protestantes faith in all ages Our minister labouring to enamell and bewtify his deformed faith with the speceous tytle of antiquity succession pag. 86. vseth these swelling speaches Against all papistes whatsoeuer we make it good that the very faith we now professe haith successiuely continued in all ages since Christ was neuer interrupted so much as one yere month or day and to confesse the contrary were sufficient to prooue vs no part of the Church of god Wordes of brasse but if he be put to the proofe no doubt leaden performance To set downe the Iudgmentes of the learned protestantes touching the interruption of their faith for many seuerall ages since Christes tyme were laboursom and withall needeles since to conuince this bould assertion of falshood it is sufficient to insist in any one age or tyme. Therefore I will content my self with the authorities of two learned protestaÌ„ts touchiÌ„g the very time of Luthers first Apostacy and departing from our Church they graunting that their faith before Luthers reuolt was not to be found in any man liuing which they neuer would haue done if the euidency of the matter did not force them thereto considering how much such a confession doth enaruate and weaken their cause First theÌ„ we finde euen Luther himself to acknowledg this poynt who thus wryteth hereof Ego principio causae meae c. In the beginning of this my cause speaking of his change of religion I had this guift graunted me euen from heauen that I alone should vndertake so great a matter and I did conceaue that it should be made good onely by me neither did I put any confidence in the trust of others Here we see that he graunteth him self to haue bene alone in this his supposed restauration of the Gospell And hereupon it is that Luther in an other place thus vaunteth Christum a nobis primo vulgatum andemus gloriari We dare glory that Christ was first made knowne by vs. In lyke sort M. Iewell no meane Rabbi in our English Sinagoge saith that the truth was vnknowne at that tyme and vnheard of when Martin Luther and Vldrick Zuinglius first came vnto the knowledg and preaching of the Gospell The 4. Vntruth In proofe of the vnity of faith doctrine amongst protestantes Pag 138. For the more iustifying of the protestantes doctrine he thus saith of the booke entituled The Harmony of confessions The Harmony of confessions wherein the particuler Churches set downe and name the articles of their faith if the Iesuite can shew to â—arr in Dogmaticall poyntes of faith I am content you beleue him in all the rest Here the reader haith a bould assertion which as you see the more easely to winne a credulous eare is steeped in muske but I feare M. Doctor the note Diapason which implieth an absolute and generall concord and which is so much commended by all the most skilfull in that science will here be wanting And therefore for the more exact disquisition of that poynt we will refer our selues to that very booke called the Harmony of confessions englished printed at Cambridg by Thomas Thomas 1586. where for the greater expedition I will touch but some few stringes thereof onely to heare how they sound First then we fynde this harmony to teach that sinnes are efâ— sons punished euen in this lyfe at Dauids Manasses and the punishments may be mitigated by good woorkes pag. 229. See here how fully it acknowledgeth the abstensiue nature of penance and satisfaction Againe this obedience towardes the Law is a kind of Iustice marke you this discord and deserueth rewarde pag. 266. Like at the preaching of penance is generall euen so the promise of grace is generall c. Here needeth no disputation of Predestination or such like for the promise is generall pag. 268. 269. As touching priuate Confession c. we affirme that the ceremony of pryuate absolution is to be retayned in the Church and we do constantly retayne it pag. 231. In lyke sort it saith that the Bishops haue inrisdiction to forgeue sinnes pag. 366. Finally not to rest vpon euery perticuler stop thereof we thus fynde there We do not speake of the Church as if we should speake of Platoes Idea but of such a Church as may be seene and heard c. The eternall Father will haue his Sonne to be heard amonge all mankinde pag. 326. A note which must needes sound most harshe with our inuisibilistes Now I referr the matter to M. Whyte him self whether there be in these poyntes any concordance betwene the harmony of Confessions the doctryne of our English protestantes of the Hugonots in France and the Caluenistes in Germany so assured I was that a diligent eare would easely obserue many iarring stringes in the Consort The 5. Vntruth In proofe of the immutability of the present English Religion Page 138. He particulerly insisteth in his supposed constancy of religion here in England and thus wryteth If the Iesuite can shew the Church of England since papistry was first abolished to haue altered one article of the present faith now professed I am content c For the disproofe of this falshood we will conuince the same by discouering the manifould
the auncient Fathers and among others whom for breuity I pretermit he alledgeth S. Chrisostome and vshereth his authority with this preface And that Chrisostome thought the Church might be somtimes inuisible appeareth by the 49. homily vpon Mathew where he saith Since the tyme that heresy haith inuaded the Church it can no way be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no wayes els be knowne From which wordes I do collect a continuall visiblenes of the Church for if the Scriptures be euer able to make the Church knowne then by them it is euer made visible and consequently since the scriptures haue euer hitherto bene preserued and through Gods good prouidence no doubt shall be euen to the end of the world the Church haith bene and shall be at all times made knowne and visible through the meanes of the Scripture And thus disputing onely ad hominem do I turne the point of M. Whytes reason vpon himself And this may suffice touching M. Whytes weake prouing of the latency of Christes Church where the Reader may behould a longe teame as it were of his lame feeble and impotent authorities one still following an other taken from the writinges of Catholick Doctors and the Fathers whereof some do neither fortify nor hurt his cause and others do proue euen contrary to that for which he alledgeth them In reguard of which his dull grosse and absurd kind of reasoning and arguing if it be true in Philosophy that the vnderstanding doth work better or worse as the spirits are more or lesse pure and that the spirits are become more or lesse pure according to the quality of the nutriment that the body taketh I must then conclude that when M. Whyte penned this his Treatise particulerly for his deare Countrymen of Lancashyre as himself saith it semeth he then remayning there did vse to feede much on his Lancashire dish the Goose. The 4. Paragraph Wherein are discussed certaine proofes of M. W. in behalf of the protestantes markes of the Church M. Whyte in page 104. and some few leaues after discoursing of the notes of the Church vndertaketh to proue that The true doctrine of faith and lawfull vse of the Sacramentes are the proper and infallible markes wherby it must be iudged which is the true Church In proofe hereof he produceth diuers passages of Scripture where our Sauiour said My sheepe here my voice And againe Where two or three are gathered together in my name there am I in the middest of them In lyke sort those wordes of S. Mathew You shall know the false prophets by their frutes And finally that saying of S. Paule As many as walk according to this rule meaning according to the rule of a true Faith peace vpon them and mercy and vpon the Israell of God Againe those wordes of the Apostle touching the Church that It is the howshold of God built vpon the foundation of the Apostles and Prophets As also where it is said that the Scripture is a shyning light Now what Alcumist in the world can abstract out of any of these textes that sense or meaning which shall prooue that true doctrine is a sufficient mark to vs whereby we may infallibly discerne which is the true Church of God He may as easely draw fyre out of water or earth out of ayre betwene which there are no symbolizing qualities For let vs see how probably we can inferre what is intended out of the said Scriptures as thus Christ saith My shepe here my voice Therefore true doctrine is to vs a signe of the true Church Againe Where two or three are gathered together in my name there am I in the middest of them Therfore we are to learne the true Church from the true doctrine Strangely inferred for how shall we know euer abstracting the Authority of the Church who are Christes sheepe or who are they which are gathered together in his name If it be replyed they are those who haue true doctrine then I demaund how can we be assured who haue true doctrine If it be answeared they haue true doctrine who heare the word truly preached enioy a perfect ministration of the Sacraments then I aske how shall I be acertained that such do heare the word truly preached and enioy a perfect ministration of the Sacramentes But here my answear is at a stand and flieth for sanctuary to his Apocalypticall and reuealing spirit Thus it is cleare in what circles mazes M. Whyte or any other walketh through the vaine suggestions and imaginations of a light vaperous giddy braine The like connexion with the former conclusion haue the other places of Scripture aboue cyted The which after he haith set downe then page 107. he descendeth to the Authorities of Fathers and Catholick Authors labouring though most weakly to hayle from their wordes his former Illation To this end he bringeth in S. Epiphanius saying of an heritike This man is found altogether different from the holy Scriptures c. If then he be dissenting from them he is altogether an alyen from the holy Catholick Church Here we graunt that in the true nature of faith who dissenteth from the Scriptures dissenteth from the Church but yet this proueth not that the doctrine of faith or administration of the Sacramentes may serue to vs as markes to demonstrate out the Church Againe he produceth M. Raynouldes affirming that 13 The true Church and the true faith are so knitt together that the one inferreth and concludeth the other for from the true Church is concluded the true faith and from the true faith the true Church All this is true yet it followeth not from hence that faith is more knowne to vs then the Church and couseqnently that it ought to serue to vs as a cleare and euident mark to point out aswell to the vnlearned as learned which is the true Church Adde hereto that these wordes euen in M. Whytes sense asmuch impugne him as vs for if they imply faith to be a marke of the Church they also reciprocally imply the Church to be a marke of the true Faith Finally to omitte many other testimonies of Catholickes produced to the lyke end whose particuler answeares do ryse from the circumstances of the places and thâ—refore here omitted he labouring to shew that Faith is knowne before the Church and consequently that it is a note thereof bringeth in Picus Mirandula thus speaking of the Scriptures They do not moue they do not perswade but they enforce vs they dryâ—e vs forward they violently constraine vs. Thou readest wordes rudely and homely but such as are quick liuely flaming shyning pearcing to the bottome of the spirit and by their admirable power transforming the whole man Now who can inferr out of these wordes that the Scripture is knowne to vs before the Church seeing indeede the priority of the one or the other is not so
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
continentur nihil est notins nihil certius vt stultissimum esse necesse sit qui illis fidem esse habendam neget There is nothing more knowen nothing more certaine then the holy Scriptures which are contayned in the wrytiâ—ges of the Prophets Apostles in so much that it were a most foolishe thing for any man to deny them Here first to make Bellarmine insinuate that he houldeth the authority of the Church in any thing to be doubtfull and vncertaine our minister of his owne brayne haith added these wordes other meanes may deceane me whereas there is not a fillable thereof in Bellarmine Secondly this place as we see is produced by him against the authority of the Church whereas indeede it is directed against the Swink feldians who denying the Scriptures relyed vpon their priuate illuminations as hereafter shall appeare by displaying a strang corruption and wresting of Bellarmines saying practised by M. Whyte in pag. 17. at the letter q. of which place of Bellarmine this here alledged is a parcell Thus our minister extremely strayneth euery Authority that he setteth downe till at the length it burst out into an open and inexcusable corruption The 2 Paragraph Bellarmine corrupted in proofe that the Scriptures are the onely rule of Faith Againe pag 17. to proue that all poyntes in controuersy must definitiuely be determined by the writen word alone without any respect to the Churches Authority in the explication thereof he marcheth owte once againe making Bellarmine his buckler thereupon alledgeth these wordes of his The rule of Faith must be certaine and knowen for if it be not certaine it is no rule at all If it be not knowen it is no rule to vs but but nothing is more certaine nothing better knowen then the sacred Scriptures contayned in the writinges of the Prophets and Apostles wherefore the sacred Scripture is the rule of Faith most certaine and most saife and God haith taught by corporall letters which we might see read what he would haue vs beleue concerning him Obserue here the refractory and incorrigible frowardnes of our minister and how artificiall and exact he sheweth him self in his art of corrupting For Bellarmine in this Chapter as is aboue touched writeth against the Swinkfeldians who denyed the Scripture to be the worde of God and rested onely vpon their priuate and hiddeÌ„ reuelations and answearably hereto the Tytle of this Chapter is Libris qui Canonicâ— appellaâ—tur verbum dei contineri That the word of God is contayned in those bookes which are called Canonicall Now the wordes at large are thus in Bellarmine Regula fides certa notaque c. The Rule of faith ought to be certaine and knowen for if it be not knowen it can be no Rule to vs and if it be not certaine it can be no Rule at all But the reuelation of the priuate spirit although in it self it might be certayne yet to vs it can no way be certaine except haply it be warraÌ„ted with diuyne testimonies to wit true miracles And then some sixe lynes after At sacris Scripturis c. But nothing is more knowen nothing more certaine then the sacred Scriptures which are contayned in the bookes of the Prophets Apostles And some fourtie or fiftie lynes after Quare cum sacra Scriptura Regula crodendi c. Wherefore seing the holy Scripture is a most certaine and a most secure rule of beleefe doubtlesse he can not be wyse who neglecting the same committeth him self to the iudgment of the priuate spirit which is often deceiptfull but euer vncertayne And againe some twenty lynes after Non igitur omnes vulgó c. Teerefore God teacheth not all men by internall inspirations what he wonld haue the faithfull to beleue of him or what they are to doe but it is his pleasure to instruct vs by corporall letters which we might see and reade Here now I referre this point to the most earneste protestant in England if he be Candid and ingenious with what face M. Whyte could alledg Bellarmine in this place to proue from him that the Scripture onely is the Iudg Rule of Faith for so doth the minister entytle that page thereby to make Bellarmine to reiect all Authority of the Church in exposition thereof all Apostolicall Traditions where we see vpon what different occasion from that he writeth in this Chapter against the Swinkfeldians Now here let vs note the particuler sleightes vsed in this corruption First M. Whyte you tye together without any c. or other word or note signifying the contrary seuerall sentences of Bellarmine for your greater aduantage as though one did immediatly folow the other though they lye in Bellarmine distinct by interposition of many lynes Secondly you haue concealed three seuerall parcels of different sentences expressing Bel. true mynde herein and all these parcels are euen partes and therefore the fowler fault of the sentences alledged by you Your concealemeÌ„ts are these Porro priuati Spiritus reuelatio et si in se certa sit nobis tamen nota nullo modo potest nisi forte diuinis testimoniis id est veris miraculis confirmetur And againe Sanus profecto non erit qui ea neglecta vz. the Scripture spiritus interui saepe fallacis semper incerti iudicio se coÌ„miserit And finally Non igitur omnes vulgoó per internum afflatum Deus docet All which your omissions are impaled and marked in the said english authority O how happy M. Whyte were you if you neuer had bene scholler since the tyme will come that you shall say with the Romane Emprour after he had subscribed to an vniust cause Vtinam literas nescirem For good thinges as learning are most perniceous to him who declyneth the true vse of them as you doe And in this respect you are to remember that the Arcke which was a blessing to the Israelites was yet a curse and hurt to the Philistians that abused it The 3. Paragraph Eckius fouly abused concerning the Authority of the Church and Traditions As heretofore he laboured to ouerthrow the doctrine of traditions from the corrupted testimonies of Catholicks and auncient Fathers so heare he endeuoreth from their lyke abused testimonies to intimate that we ascribe to them a greater perfection then we doe And to this end pag. 145. thereby the rather to cast vpon vs an vnworthy aspersion of vnderualewing the Scriptures he bringeth in Eckius in Enchirid. ca. 1. saying The Scripture receaueth all the authority it haith from the Church and from Tradition The wordes of this Author are these Scriptura non est authentica sine authoritate Ecclesiae whereby we see the wordes and from Tradition are falsly inserted by our deprauing minister making vs thereby to geue with we doe not a greater prerogatiue to Tradition then to Scripture And though perhaps he could light vpon those wordes and from Tradition in some other place or Chapter in Ecckius though in a different
sence which hitherto I can not find yet it is no small dishonesty in M. Whyte thus vnkindly to match and ioyne together such disopting sentences without the parents consent Againe what a strange construction or translation is this Scriptura non est authentica sine authoritate Ecclesiae The Scripture receaueth all the authority it haith from the Church and from Tradition If this liberty be Iustifiable what errour so grosse may not easely be iustifyed against all Scripture thongh neuer so plentifull though neuer so manifest The 4. Paragraph Canus corrupted concerning Traditions Againe perusing his former proiect he pag. 2. fortifyeth him self with a wrest d authority of Canus whom li. 3. ca. 3. he bringeth in thus teaching There is more strength to confute heritykes in Traditions then in the Scripture yea all disputations with them must be determined by Traditions Here againe the proteruity of our Doctor more and more discouereth it self For thus Canus speaketh Non modo aduersum haereticos c. Not onely against heritykes Tradition is of more force then Scripture but also omnis fermè disputatio almost all disputation with them is to be reduced to Traditions receaued from our Auncestors For seing both Catholickes heritikes doe alledg Scripture for them selues the difference betwene them is in the sence and interpretation thereof Now which is the true and lawfull sence of it can not otherwise certainly be knowen then by the traditioÌ„ of the Church Here now our ministers sleight is three-fould for first Canus borroweth this saying from Tertulian of whom twenty lynes before this place Canus thus us writeth Tertulianus monet vt aduersus hareticos magis Traditionibus quam Scripturis disseramus Scripturae enim varios sensus trâ—huntur Traditiones non item TertuliaÌ„ counseleth vs that we hould dispute against heritikes rather with Tradition then with Scripture since the Scriptures are drawen into seuerall constructions whereas Traditions are not so Thus it appeareth that the opinion is Tertulians and borrowed onely from him by Canus yet M. Whyte thought it more conuenient to deliuer it as proceding onely from Canus so concealing Tertulian as vnwilling to haue it graced and countenanced with the Authority of so auncient a Doctor The second deceipt here lyeth in not translating but concealing the reasoÌ„ of Canus his IudgmeÌ„t therein though it be expressed by Canus in the wordes immediatly folowing the place alledged which shew that the cause why we are to dispute with heritykes with Traditions rather then with Scriptures is not as our minister falsly pretendeth our distrust in the Scripture or want thereof to proue our Catholick Faith but as Canus saith because the true sence of it is cheifely to be taken from Tradition warranted by the Church Thirdly and lastly he abuseth his Reader in concealing the aduerbe ferme in those words aboue omâ—is ferme disputatio almost all disputation whereas he translateth all disputations Thus Canus by vsing the worde fermè exempteth some points from being decyded onely by traditions whereas by our ministers translation not any one is excepted Thus haue we seene how our Doctor by his fowle collusions haith laboured seuerall wayes to depresse and obscure the worthines of gods Catholick Church as by making her become somtimes inuisible by falsly ascribing to her and her head in the catholickes name an vsurping soueraignty thereby to make her due Authority the more contemned to conclude by depryuing her of all Apostolicall Traditions and of all preheminency in explayning and expounding the Scriptures whereas she especially now in the tyme of the Gospell euer sendeth from her self most glorious beames and splendor of truth and perpetuitie according to that of the princely psalmist In sole pos uit Tabernaculum suum for indeede she is that Soon which contrary to our inuisibilistes for these sixteene hundreth yeres did neuer once set vnder the horizon of an vniuersall latency that Soon which neuer expatiates beyond the tropickes of Gods Traditionary or writen word that Soon which with it defyning and infallible authority in explicating the true sense of Gods word dissipates and dissolues all cloudes of errour exhaled through the weake influence of the reuealing spirit finally that Soon whose concentrous vniformity could yet neuer broke any Phaniomena or apparances of innouation and nouelty whereas all other sectes professing the name of Christians are in regard of it but as Planetary and wandring starrs producing many Anomalous irregularities of vncertainty dissention and confusion Chapiter 5. Concerning Faith heresy The 1. Paragraph Bellarmine verrupted against the necessity of true Faith BVT to returne to our Doctor from Traditions we will descend to such other his deprauations as concerne Faith in generall as pag. 212. suggesting that we exact not besides other vertues any true or inward Faith to denominate or make one a perfect member of Gods Church but onely an outward show hereof he introduceth Bellarmine thus speaking de Eccl. mil. lib. 3. ca. 2. Noe inward vertue is required to make one a part of the true Church but onely the externall profession of Faith And then M. Whyte ryoteth in great profusion of wordes that vpon this grounde in the papistes Iudgment all holines of lyfe and conuersation is superfluous and needelesse But let vs recurre to Bellarmines wordes them selues Not credimus in Ecclesia inueniri c. We doe beleue that in the Church are found all vertues at Faith Hope Charity the rest ver vr aliquis aliquo modo dicâ— possiâ— pars verae Ecclesiae c. That any one may be called in some sort or manner a part of that true Church whereof the Scripture speaketh we doe not think any inward vertue to be requyred but onely an externall profession of faith c. And in the folowing paragraph he saith that those who wanting all vertue haue onely an externall profession of Faith câ— are as it were de corpore but not de anima Ecclesiae of the body not of the soule of the Church c. He but sicut capilli an t mali humores in corpore humano So wrongfully here we see is Bellarmine traduced by our Doctor First in concealing the beginning of the sentence wherein he acknowledgeth all theologicall vertues euer to be found in Gods Church Secondly in suggesting to the Reader that Bellarmine requyreth no true inward vertues as necessary for a Christian soule but onely an externall faith this is a false and selanderous contumely for pulchra es decora â—â—lia Hierusalem Caâ— 6. And Bellarmine is so farre froÌ„ teaching that such doe take any benefite by this theire outward profession that he saith as we see they are but onely of the body of the Church not of the soule to which kynd of members internall vertues at least are necessary and that they are to be resembled to the lesse profitable and but excrementall partes of mans body as the hayres of the head the nayles and other such bad humors Thirdly
and doctrine do euen breath onely pryde contumacy sensuality Sardanapalisme and luxury Here now M. Whyte I haue thought good in the enumeration of your lyes to end with Luther as originally from him you first did suck your lyinge doctrine Onely I will conclude with this that since you are entred with our vulgar multitude who cheifly rest vpon the outward graine and appearance of thinges into the number and catologue of our new Euangelicall Prophets I would wish such your folowers to entertaine an impartiall vew and consideration of this and other your forgeries and sleightes which if they do doubtlesse they shall in the ende fynde and acknowledg that you are guided therein euen by that ghostly enemy of mannes soule who once said Egrediar ero spiritus mendaex in ore omnium Prophetarum eiuâ— I will go forth and will be a lying spirit in the mouth of all his Prophets WHYTE DYED BLACK THE THIRD PART Contayning diuers impertinences or absurd Illations or reasoninges drawne from Maister Whyte his alledged Authorities The 1. Paragraph Werein are discouered strange Illations or arguinges in proofe that the Scriptures are the sole rule of Faith against Traditions HAuing in the two precedent partes set downe many corruptions and lyes practised by M. Whyte it now followeth according to my former intended Methode that I also display diuers of his impertinent and absurde inferences and argumentes for these three pointes to wit corrupting lying idly or absurdly disputing are the three seuerall threedes whereof the whole worke of his Treatise is wouen In all which though different in them selues he still retayneth one and the same intention of deceipt like the loade-stone which though often changeth his place yet neuer changeth it center Now touchinge those his impertinences and loose illations the Reader is to conceaue that they consist in his alledging of such testimonies both of Scriptures Fathers and Catholick writers as being truly set downe do not neuerthâ—lâ—sse impugne that point of our Catholick doctrine against which they were by him so vrged Which course of writing whether it may be ascrybed to our Doctors ignorance want of learning or rather which is more probable to his malice against the Catholick Faith and desire to deceaue the simple and vnlearned or lastly to the beggery of his cause being deuoide of better arguments I leaue to him self to decide But howsoeuer it is here I am to aduertise the Reader that in perusing of such authorities produced by M. Whyte he would euer recurr to the true state of the question and particulerly that he would apply the said sentences to that verie point or touch wherein the life of the question consisteth and then he shall find how rouingly wandringly they are directed still glauncing by vpon some ignorant or wilfull mistaking or other neuer reaching the mark intended And so he may apply the wordes of Tertulian though in a different sense to the loose writinges of M. Whyte and such others Quemcunque conceperint ventum argumentationis scorpii isti quocunque se acumine impegerint vna tam linea ista to wit the lyne drawne from our vnderstanding to the mayne point in controuersy And here M. Whyte can not say in excuse of him self that such testimonies of this nature are produced by him onely to proue so much and no more as the wordes in their litterall and acknowledged sense do immediatly import Which euasion is insufficient for two respects First because the proofâ— of that which litterally plainely they signify is not in controuersy betwene the protestantes and vs and therefore the iustifiing of so much being not denied by any learned Catholick is needelesly vndertaken Secondly in that M. Whyte doth most labouriously painefully and purposly alledg the said testimonies to conuince and impugne some one Catholick poynt or other taught by vs and denyed by the protestantes and this his drift and scope is manifested either by his answearable entituling of the leaues wherein such authorities are found or els by his owne wordes precedent or subsequent to the said sentences But to detayne the Reader no longer from these his allegations The first point of this kynde which presenteth it self is as touching the Rule of Faith reiecting of all Apostolicall Traditions For pag. 13. we thus read digres 3. Wherein by the Scriptures Fathers Reasons and papistes owne confessions it is shewed that the Scripture is the rule of Faith As likewise he entituleth that leafe and some others following in this manner The Scripture onely is tho iudg rule of Faith And so answearably hereto pag. 17. beating the former tytle he thus saith Shall the Libertynes be recalled from their blind reuelations to their writen text and shall not the papistes be reuoked from their vncertaine Traditions to the same rule But that we may the better behould how valiantly our minister impugneth all Traditions by erectinge the Scripture as sole rule of Faith we are here to call vnto mind what the Catholick Church teacheth in this poynt It then teacheth that the word of God is to limit and confine our Faith and that nothing is to be accompted as matter of faith which receaueth not it proofe from thence Hereupon it teacheth further that this word is either writen which is commonly called the Scripture or els deliuered by Christ his Church and this comprehendeth Traditions Both these we beleue to be of infallible authority since the true and inward reason why the word of God is the word of God is not because it is writen rather then deliuered by speach for this is merely extrinsicall to the point but because the said word proceded from them who were infallibly and immediatly directed therein by the assistance of the holy Ghost This supposed let vs see how M. Whyte proueth that the writen word is onely the rule of Faith and consequeÌ„tly that there are no Traditions of the Church which may also in part be a rule thereof First then our Doctor vrgeth to this end seuerall places of Scripture as among others that of Salomon The scripture will make a man vnderstand righteousnes and iudgment and equity euery good path Againe that of Esay We must repaire to the Law to the testimony if any speake not according to that word there is no light in him Also out of Malachy Remember the Law of Moyses my seruant which I commaunded him in Horeb for all Israell with the statutes Iudgmentes In lyke sort he alledgeth that Abraham answearing the rich glutton said that his brethren had Moyses and the Prophets Now that the Reader may see how well these texts are to the point controuerted I will set some of them downe in forme of Argument and so apply them to M. Whytes purpose As first thus Salomon said of the Scriptures of the old Testament The Scripture will make a man vnderstand righteousnes and Iudgment and equity and euery good path Ergo now
in the tyme of Christianity there are no Traditions but the Scripture of the old Testament it the onely rule of Faith Againe Remember the Law of Moyses my seruant which I commaunded him in Horeb for all Israell with the statutes iudgments Therefore no Traditions Lastly The brethren of the rich glutton had Moyses and the Prophets Therefore no pointes of Christian Faith are to be proued froÌ„ any Traditions of the Church Strangly wildly most exorbitantly concluded for what reference haue these textes with the rule of Faith the which is not so much as glaunced at in any one of them or graunting that they had why should the old Testament be a paterne for the Faith professed in the new Testament since all Christians do graunt that the time of Grace is enriched with many priuiledges and immunities whereof the old Law was altogether depriued After these and such like textes of Scripture he descendeth to proue the soresaid point from the testimonies of the auncient Fathers as to omitt diuers others he alledgeth Tertulian saying The Scripture is the rule of Faith which we graunt for we teach that it is Regula partialis fidei a Rule of our faith in part yet hence it followeth not which is the point here onely to be proued that it is Regula totalis an entyre sole rule of Faith without the help of any Traditions and as large in extent as our faith is Also S. Augustine thus wryting This controuersy depending betwene vs requyres a Iudg let Christ therefore iudg and let the Apostle Paule iudg with him because Christ also speaketh in his Apostle As if Christ his Apostles could not aswell speake in Traditions as in writinges or because graunting that that particuler controuersie there ment by S. Augustine was proued from the wrytinges of S. Paule therefore all other Articles of Christian Religion should thence also receaue their sole proofe Againe Gregory Nyssen tearming the Scripture a strait and inflexible Rule as in that the Scriptute is inflexible and inchangeable for those pointes which it proueth therefore it alone and no Apostolicall traditions is to proue any article of our Faith Lastly he introduâ—eth S. Austine againe saying Whatsoeuer thing it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it be profitable there it is found Which place particulerly concerning conuersation of life as vertue and vyce of both which the Scripture most fully discourseth how it may condemne Apostolicall traditions which may deliuer supernaturall and high misteries of Christian faith I leaue to the censure of any iudceous man This done he next falleth to the sentences of more late Catholick writers as first of S. Thomas Aquinas saying The doctrine of the Apostles and Prophets is Canonicall because it is the Rule of our vnderstanding But what do these wordes force onely in the behalfe of Scripture and against Apostolicall Traditions since in leede they do not peculierly concerne the Scripture but as the wordes litterally import that the doctrine of the Apostles and Prophets in generall whether it be written or vnwritten is Canonicall Againe he vrgeth S. Thomas the second tyme Our Faith resteâ—h and stâ—eth it self vpon the reuelation geuen to the Apostles and Prophets which write the Canonicall bookes and not vpon reuelation if any such haue bene made to any other Doctors But who denies that the prophets Apostles did write the canonicall bookes Or who reacheth that our Faith ought to rest vpon the reuelation of any other Doctors then the Prophets the Apostles Or shew any reason which is the cheif point in this sentence to be shewed why the reuelations of the Prophets and especially the Apostles may not aswell comprehend traditions as the writen word In like sort he bringeth in Gerson saying Scripture is the Rule of our faith which being well vnderstoode noe authority of men is to be admitted against it As I haue said before we do teach that the Scripture is the Rule of Faith but not the sole Rule which M. Whyte ought to proue Againe we willingly acknowledg that no authority of man is to stand against the Scripture but what doth this impeach Apostolicall traditions which are nomore the bare authority of man then the Scripture it self both equally proceding froÌ„ God by the assistance of the holy Ghost Finally he comes in with Perisius wryting that The Authority of no Sainct is of infallible truth for S. Augustine geues that honour onely to the sacred Scriptures But here the question is not touching the tradition of any other Sainctes then onely of our Sauiour his Apostles and the whole Church yet we see Peresius here speaking of Sainctes must needes meane only of Particuler Sainctes or holy men since the tymes of the Apostles seing otherwise he should teach which were most wicked that the authority of the Apostles and the Euangelistes are not of infallible truth Besides S. Augustine in that place restrayneth without any reference at all to Traditions his meaning onely to the writinges of priuate Doctors in respect of the sacred Scripture and in this reguard still speaking of bookes written we all graunt that the Scripture is of an infallible truth Such vnprofitable and wast testimonies M. Whyte is accustomed to heape together in his booke the which that they shall not so easely be espied he subtilly for the most part mingleth them with other Authorities more pertinent at least in outward for the c shew of wordes lyke a good Captaine who rangeth his worst weakest souldiers in the middest thâ—ong of the more experienced so making those formes to serue onely to encrease in the enemies eye the number though not their force The 2. Paragraph Wherein are discussed certaine Arguments drawne from Scriptures and Fathers in proofe that the sacred Scriptures the true sense there of are made sufficiently known vnto vs without any approbation or explication of the Church The next subiect of his loose kind of Inferences wherein I will insist partly conspireth with the former and is touching the absolute and supreme soueraigâ—ty of the Scriptures in determining of controuersies without any needefull explicatioÌ„ of gods Church this assertion being indeede a head Theoreme or principle with the sectaries of this age For page 4â— M. Whyte thus writeth Digressio 11. prouing that The Scripture it self haith that outward authority whereupon our faith is built and not the Church Now here for the better vindicating and freeing vs from all contumelious calumnies touching our supposed contempt of the Scriptures as also for the more manifest discouery of M. Whytes weake arguing herein the Reader is to take notice that the Catholicks do ascribe all due reuerence estimation and respect to the Scripture whatsoeuer acknowledging it to be gods embassadour which vnfouldeth vnto man vpon earth the sacred will and pleasure of our heauenly King as also that it is the spirituall
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
WHYTE DYED BLACK OR A Discouery of many most foule blemishes impostures and deceiptes which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions or deprauations Lyes Impertinencies or absurd reasoninges Written by T. W. P. And dedicated to the Vniuersity of Cambridge Hareticum hominem post vnam alieram correptionem deuita sciens quia subuersus est qui eiusmodi est delinquit cum sit proprio iudicio condemnatus Tit. 3 Cathedra tibi quid fecit Ecclesiae Romanae in qua Petrus sedit in qua nunc Anastatius siue Paulus quintus sedet Cur appelas Cathedram pestilentiae Cathedram Apostolicam August lib. 2. con lit Petil. Cum priuilegio 1615. TO THE MOST CELEBRIOVS and famous Vniuersity of Cambridge Ingenious and learned Academians I do not present this my small about vnto you intreating hereby your patronage thereof For how can I expect so greate a fauour since most of you dissent from me in that Religion which is here mantayned neither as houlding this poore worke for any art therein worthy your iudiceons vew For I am not onely conscious to my self of myne owne weaknes but do also grearly admyre your pearcing and cleare eyed indgmentes To you then I exhibite it as appealing to the Mother such is my confidence in your impartiall and euen censures as Iudg betwene her sonne and my self For wheareas my designed aduersary at this present M. Whyte to whom your vniuersity haith first geuen his education for literature and since hath graced him with the inuesture of Doctorship in answear to a Catholic Treatise first peÌ„ned by one of my fellow-labourers in the vineyard of Christ haith written a most virulent and scandalous booke entituling it The way to the true Church The which booke was fownde so full of corruptions vntruthes and other such baisse matter that it was houlden in the opinion of many great and learned Preistes rather worthy of contempt then answear Neuerthelesse M. Whyte not onely in the Preface of this said booke but also in diuers places of his second worke vaunteth much of his sincere dealing in the first as particulerly pag. 129. where saying that it is the profession of Iesuites in their wryting to rayde bookes counterfeat forge and lye he then thus ambitiously concludeth My aduersary can not present the Reader with one conclusion meaning of his first book one doctrine one quotation one lynâ— on letter to make him really see wherein I haue fayled Now this idle venditation of ingenuity and vpright dealing haith awakened my sleeping pen and indeede haith geuen birth to this short Treatise whearin I do vndertake to make good our former censures that is to demonstrate that the very ground and burden of his first booke is mere corruptions vntruthes and other such impostures in the euicting of which poynt I am so secure that I willingly make your selues Iudges both of him and me being assured that in a true and serious perusall of this my accusatioÌ„ you shall synde no caâ—dor in Whyte nor any of Gods spirit in him who styleth him self Gods minister but rather in reguard of your frustrated hope you shall haue iust reason to say of this childe who seming Iacob proueth Esau Expectauimus lucem ecce tenebra Es. 59. which deformities of his I am not of so rigide a Iudgement as to ascribe to your famous vniuersity for at this present I do not wholly approue that comoÌ„ position of the Ciuilians partus sequitur ventrem And we all obserue that those faire heauenly bodies somtimes bring forth monsters It is certainly reported that desyre of praise a windy Mâ—teor ingendred in the Region of self conceate first inuyted M. Whyte to support forsooth with his learned hand the threatning and falling piller of his new Church and thereupon he instantly stept into the number of writers hauing thereby already gayned great applause and approbation from the wauering vncertaine multitude in whose weake opinion he seemeth to haue ouerpassed most of his tyme and ranck but I doubt not but by the assistance of him who In veritate educet iudicium Es. 42. and by the ensuing discouery of his calumnious forgeries so to picke the swolne bladder of his pryde as that all his frothy ostentation shall resolue to nothing and that his wrytinges lyke vnto new found wells being commonly of acompt onely for a yere or two which heretofore his fauorites haue so highly estemed shall for euer after remaine contemned and neglected which euent may well be expected since it often hapneth that he who ryseth sodainly faleth precipitatly But as in this following Treatise you shall be fully satisfyed of the want of his sincerity so here I hould it not inconuenient to geue some touch of that opprobrious tongue of his which casteth most fowle and vndeserued aspersions of contumely and reproch vpon all Preistes and Catholickes For euen in his Epistles of this his booke impugned by me he wryteth that the Iesuites are the Popes Ianisaryes that Priests are cunning seducers possessing mens wyues c. vsing their goods to swager and serue their owne luxurious vse that since the Harpies were chaced away and Bet was ouerthrowne neuer was such a greedy and rauenous Idol as the seminary and that friars seminaryes and Masse Priests are so many beares and bloody the Tigars the fatall enemyes of Princes c. that the Papists laity doth liue in extreame ignorance and finally that their religion teacheth to pay no depts murther Kings and tendeth cheifly to all bloody conspiracies Our innocency in all which pointes one daye will discouer when the valye of each mans actions shal be drawne awaye and when all deedes and thoughts shal be plainly laid open at what time M. Whyte for theese and other his most false iniurious and vnchristian reproches must render a seuere account only at this present our retaliation to him shal be to saye with the Apostle maledicimur sed benedicimus blasphemamur sed obsecramus and telling him that by these his Philâ—ppickes and declamatory inuectiues he haith worthily gotten the reputation of being counted a good rayler and hath bene carefull as it should seeme to warrant in him self those wordes of the Scripture the touge is an vnruly euill full of deadly poyson And now illustrious Academians whome God hath endued with transcendent spiritts and vnderstandings farr aboue the vulgar suffer me before I remit you to this following discourse to present vnto you touching our Catholicke faith these few admonitions the which you are not to contemne as proceeding from me how meane soeuer but rather herein to remember that from the earth the lowest element of all we best obserue the motions of the heauens Make then particuler triall of the cheefe grounds of our Catholicke religion and looke backe vnto the Continuall practize of Christes Church since it first beinge assure your self that we shall not be found
Tenure by the which we make claime to our eternall and celestiall enheritance In like sort they willingly confesse that Scripture is Scripture and the word of God before it receaue any approbation from the Church as also that this or that is the true sense of any particuler text of the Scripture before the Church do confirme the same Notwithstanding seing the true sense of the Scripture is as it were the very Soule which informeth the body of the letter and that the Scripture is to be vnderstoode by the Reader with that spirit with the which it was written to wit with the spirit of the holy Ghost Therefore we do hold that so far as concerneth our taking of notice that this or that is the Scripture of Gods word or that this is the true sense of such a passage thereof intended by the holy Ghost we are to recurre to the authority of the Church which we beleue to be directed and guided therein by the same holy Ghost according as the Scripture it self in seuerall places assureth vs. But now let vs come to the proues and testimonies produced by M. Whyte to conuince that the Scripture so far forth as we are to take acknowledgment thereof for this onely is here the point of the doubt as I shewed aboue needeth not for warranting to vs that it is the word of God or for explicating the true sense thereof and Authority or approbation of the Church And first he bringeth to this end diuers texts of Scripture contayning the worth and dignity of it self as when it is tearmed an Immor all seede The demonstration of the Spiâ—it power that it is Liuely powerfull that it maketh our bearâ—â—â— to burne within vs. that It geueth a greater testimony to Christ then Iohn Baptist could geue that A voice from heauen is not so sure as it that It is the spirit which beareth witnes to the truth thereof that If we receaue the witnes of men the witnes of God is greater Lastly he alledgeth those wordes of Christ. They which will not beleue Moyses wrytinges will not beleue him Now let vs see how towardly our Minister can conclude from these textes against our former doctrine The scripture is an immortall seede and it is liuely and powerfull Therefore it ought to receaue no authority touching the manifesting of it true sense to vs from Gods Church which is guided with the holy Ghost Againe It is the demonstration of the Spirit and power and it maketh our harts to burne within vs Therefore it ought to receaue no authority c. If we receaue the witnes of men the witnes of god is greater and he that beleueth not Moyses writings will not beleue Christ Therefore the Scripture ought to receaue no authority c What inferences are these Or who would think that a learned minister of gods word the via lactea a Doctor made onely for desert before his due ordinary tyme Finally that M. Whyte since this very name is supposed to comprehend woorth enough should thus exorbitantly and extrauagantly inferre and conclude contrary to all precepts of art Logicall rules But to passe on the more in his iudgment to depresse the Authority of the Church he bringeth in D. Stapleton though most impertinently alledged saying The Authority of the Church is but a thing created distinct from the first verity which position we willingly admitt who acknowledg the Church to be a thing different from god who is the first truth though guided by his Spirit Againe he produceth to the like effect S. Ambrose who thus writeth Let God him self teach me themâ— steries of heauen not man who knoweth not him self Whom may I beleue in the thinges of god better then god him self which sentence also we embrace yet do affirme that god teacheth vs more securely by the authority of the Church directed by his assistance and consequently not by the authority of man then by the mediation of each mannes priuate and vncertaine spirit Also Salutanus is brought by him saying All that men say needes reasons and witnesses but Gods word is witnes to it self bicause it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needes be an incorrupt witnes of it self As if what the Church assisted by the holy Ghost said were the saying onely of man or as if the question were here whether Gods word be Gods word before it be defined by the Church which no man denyeth and not whether the members of the Church which indeede is the point here issuable is to accept of Gods word as his word by the Authority of his said Church In like sort pag. 53. to the former scope he produceth S. Augustine thus writing to the Manaches You see this is your endevourâ— to take away from vs the Authorityes of the Scriptures and that euery ones mind might be his Author what to allow and what to disalow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scripture subiect to him self c. Which wordes how they can touch the Catholickes I see not seing they seeke not to take away the Authority of the Scriptures which they willingly reuerence neither teach they that euery ones mind ought to be an authour what to allow or what to disalow in the exposition of any text for they rely herein vpon the iudgment of Gods vniuersall Church the former being indeede rather peculiar to the sectaries of this age in reguard of their priuate interpreting spirit And presently after he also cyteth S. Augustine againe in the former booke Why dost thou not rather submits thy self to Euangelicall Authority so steedfast so stable so renowned and by certaine succession commended from the Apostles to our tymes that thou maist beleue that thou maist behould that thou maist learne all those thinges which hinder thee from doing it through thine owne vaine peruerse opinion How can these wordes be tentred shamed to vs Catholickes Or how can it be tearmed a mannes owne vaine and peruerse opinion by receauing Euangelicall Authority as it is manifested to vs not by our owne imaginations but by the censure of the Church of God which is styled by the Apostle Columna firmamentum veritatis Thus we see how wandringly M. Whyte discourseth matching and coopling together through his malice and ignorance in arguing adulterate aud bastard conclusions with legitimate premisses And after the like manner euen in the first leafe here alledged though somwhat before these last testimonies he vrgeth certaine textes of Scripture intended of Christ as The Scriptures are written that we may beleue in him Againe He that beleueth in him haith a witnes in him selfe Thirdly We are all built vpon the foundation of the Apostles Prophets Christ him self being the head corner stone in whom all the building is coopled together by the spirit Now to
that in a true vew of any thing refracted beames neuer afford a perfecte sight And thus to your owne censure and chastisment I remitt M. Whyte whom not without iuste cause I may well range in the Catalogue of those of whom God by his Prophet saith Non misi eos ipsi prophetabant in nomine meo mandaciter Ier. 27. And next to come to thee good reader here thou seest what scarres do remaine vpon the face of this our ministers reputation him self first playing the corrupter then a lyer and then a tryfling writer But seeing thou art now partly instructed of the ministers foule deportment herein I appeale euen to thine owne conscience whether thou art inwardly perswaded that he haith any honesty any faith any Religion finally any feare of God who is not affraid thus shamelesly prophanely and heathnishly to handle the highest misteries of Christianity And if thou seest reason to be induced so to thinke what stupor and dulnes of vnderstanding yea what madnes then is it in thy self to aduenture thy soules euerlasting saluation or damnation vpon the bare affiance and credit of so persideous and corrupt a writer Therefore let this mans want of sincerity and true dealing awaken thy iudgment in the disquisition of gods infallible truth Make triall by thine owne particuler search whether these deceiptes wherewith I charge the Doctor be true or no and if thou findest that he standes guilty thereof then retyre back and instantly cast of both him and his doctrine assuring thy self that the cause which he iustifieth is wrong in that God who ones said Ambulans in via immaculata hiâ— mihi ministrabat will not suffer his sacred will to be reuealed by such impostors and deceiuers Let not the already conceaued opinion of his learning ouer-sway thy Iudgment but rather say with thy self that faith must needes be erroneous which can not sufficiently be maÌ„tained by learning except withall it be mantained with lying seeing truth nedeth not the support of falshood Be assured that though for the tyme M. W. or any other of our aduersaries seeâ—e to make good their cause by their much writing whereby in a vulgare eye they vent out good stoare of litterature and reading yet after such their workes are diligently perused and answeared by laying open their falshoodes corruptions and such other collusions the Catholick cause as experience haith taught is greatly aduauntaged thereby them selues by this meanes running into greater disâ—stimation and contempt euen of their owne followers Such is the sweetnes of gods prouidence that the Israelites of the Catholick Church are euer in the ende deliuered from the handes of the Egiptians and see their enemies drowned in the red sea of shame and confusion Non commouebitur in aâ—ernum qui habitat in Ierusalem But now lastly M. Whyte to come more nearly to your self with whom I must in a word or two take leaue Tell me euen betwene god and your owne conscience if as yet you retaine any touch of conscience did you not write this your booke with a fearefull trembling hande in remembring that as god according to his Iustice doth euer punish all kinde of sinnes so particulerly he poureth out his vyols of wrath and indignation in greater aboundance vpon those who seduce the ignorant by such deceauable meanes How many poore soules shall ryse against you at the most dreadfull day who shall continew in eternall torments for being misled by this your most poysenous corrupt and lying writinges Are not your owne personall sinnes sufficient to draw on your perdition but you must be loaded with the euerlasting ouerthrow of diuers others soules to further the same If seuere punishmentes be to be inflicted vpon them who will expunge or deface any one publick record of ciuill and temporall matters what confusion then are they to vndergoe who not once not twice but many scoares of tymes haue wickedly corraded corrupted and belyed of which your selfe is found most guilty the auncient monumentes of the primitiue Fathers and the writinges of other most learned Doctors wherein next to the holy Scriptures is contained the spirituall tenure of our Christian faith and by the producing whereof we make good our tytle to the rich inheritance of mannes saluation Reflect vpon your owne case you euen you who remaines in the gaull of biâ—ternes in the bond of iniquity Your state yet is remediable since so longe as you haue tyme of repentance so longe your sicknes is not vnto death Wherefore make vse of that short remnant and suffer not earthly considerations of preferment ambition and the like any longer to interpose them selues betwene your sight and the truth I shall be glad as the light appeared to Adam to bewray his sinne and shame if this my discouery may be of force to dispell that spirituall darknesse of your malice against the Catholick Church so repentingly acknowledging your inexcusable faultines in your former worke Be not agreued at these my sharpe admonitions since the more seuere the more medicinable but remember that the sight of Toby was restored by the bitter gaule of the fishe I can not but bewaile your incorrigiblenes if this my councell proceding onely from Charity shall be so farre from winning you to a better course that as in some natures it hapneth it may be found to raise your malice hereafter against Gods Church to a higheâ— strayne like vnto some medicines which as the Phisitions say if they do not purge the humour intended them selues doe turne into the said humour But to conclude M. Whyte howsoeuer you entertaine my wordes fare well feare hell feare damnation and do not thus precipitately and desperatly runne vpon the dinte of gods most dreadfull comminations threates him self thundring Eritmanus mea super Pâ—ophetas c Mâ—handes shall be vpoÌ„ the Prophets that see vâ—ne thinges and diuine a lye in the Councell of my people they shall not be in the Scripture of the house of Israell they shall not be written neither shall they enter into the Lande of Israell And you shall know that I am the Lord God for that they haue deceaued my people saying Peace there is no peace Laus Deo B. Virgini Mariae c 1 Cor. 4. d Iac. 3. e 〈…〉 us 〈◊〉 nâ—l 〈◊〉 par 1 〈◊〉 74. â—â—â—eil in his â— sence of the Adology f Luth. tom 2. wittenb anno 1551 lib. de seâ—u ar bitr pag. 454 Beza in his preface vpon the new Testament dedicated to the Prince of Condy anno 1587. Doctor Humfrey li. de vita Iewelli g Esa. 2.60 Micheas 4. psalm 19. Math. 18. h Hiero. Epist ad Pammach i Doâ—tâ—r Humfrey in Iesuiâ— part 2. rat 3 pag. 240. Athanatius li. de decret nicen Sinod August lib. 3 de baptismo contra Donatum ca. 2. k Hebru 4. Roman 10. Iohn 10. l Doctor Couell in his defence of Hooker pag. 86. n 1 Cor. 12. Doctor Sarauia contra resp