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WHITE
DIED
BLACKE
Cyprian Epist. 40. Qui mandatum Dei reijciunt , & traditionem suam statuere conantur , firmiter à nobis & fortiter respuantur .
Chrys. in Genes. hom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .
Aug. de Genes. ad lit . lib. 2. cap. 1. Nullus reprehensor formidandus est amatori veritatis .
It
is
difficile
or
hard
for
men
,
whiles
they
auoid
one
extremitie
not
to
run
peruersly
into
another
.
For
this
cause
are
we
become
a
reproch
to
Iewes
and
Gentiles
,
because
the
Church
is
rapt
into
a
thousand
factions
.
That
no
sauage
beasts
were
so
cruell
one
to
another
,
as
Christians
were
among
themselues
.
All
right
is
confounded
,
&
lawes
are
perished
there
is
no
faith
among
men
,
no
peace
,
no
humanitie
,
no
shame
,
no
securitie
,
no
gouernment
,
no
rest
from
euils
:
All
the
world
is
in
an
vprore
and
together
by
the
eares
,
Cities
and
Countries
are
in
armes
,
the
Christian
world
was
inuolued
in
so
many
miseries
,
embroyled
with
such
mischiefe
,
oppressed
with
so
great
perils
,
and
consumed
with
so
lamentable
destruction
,
arising
from
Ecclesiasticall
tyrannie
and
discord
:
that
nothing
could
be
added
to
the
present
calamitie
,
and
the
horrible
confusion
of
the
times
might
well
haue
bene
compared
to
the
darknesse
of
Egypt
.
two
hundred
thousand
people
were
slaine
in
the
garboile
which
followed
vpon
the
schisme
of
Popes
.
Your
maiesties
desiring
that
pietie
may
be
confirmed
,
haue
enioyned
the
holy
Synod
to
make
a
more
exact
proofe
of
the
doctrines
propounded
,
&c.
The
Scripture
hath
no
greater
authoritie
to
binde
or
absolue
the
faithfull
,
then
the
Church
will
.
The
definition
of
the
Pope
is
as
authenticall
as
the
sacred
Scripture
Fornication
in
the
Clergie
is
a
smaller
offence
then
mariage
To
worship
images
is
meritorious
When
the
Pope
deliuereth
a
definitiue
sentence
touching
faith
,
the
spirit
of
God
assisteth
him
infallibly
in
his
conclusion
,
but
not
in
his
premises
He
may
priuately
thinke
,
teach
,
and
write
heresie
and
yet
in
his
Consistorie
he
shall
alwaies
sententiate
and
define
veritie
.
He
may
be
a
lad
of
ten
yeares
old
an
ignorant
and
vnlettered
gull
,
vnable
to
write
his
owne
name
,
or
to
vnderstand
grammar
;
and
yet
he
is
the
sole
Authenticke
Iudge
of
controuersies
in
Religion
,
and
the
whole
Church
is
obliged
vpon
the
greatest
penaltie
,
to
beleeue
his
definition
.
And
yet
in
this
case
the
Church
is
not
gouerned
by
new
reuelation
.
No
Chapter
,
no
booke
(
of
holy
Scripture
)
is
canonicall
,
but
by
the
Popes
authoritie
The
Pope
may
place
the
booke
of
Hermes
and
Clement
his
Constitutions
,
among
canonical
Scripture
The
Roman
Pontifex
by
the
right
of
true
Religion
may
command
all
men
,
touching
all
their
particular
affaires
and
actions
,
and
he
is
the
Lord
of
all
temporall
things
He
is
that
statue
in
Daniel
,
which
shall
crush
in
peeces
all
the
kingdomes
of
the
earth
The
Pope
may
depose
kings
for
iust
causes
,
and
without
any
cause
:
because
they
be
ignauious
;
yea
for
their
age
,
and
for
an
iniurie
offered
to
one
Abbot
It
belongeth
to
Romish
Bishops
to
pronounce
the
King
an
heriticke
,
and
to
declare
that
his
subiects
are
exempt
from
yeelding
all
future
obedience
to
him
:
and
they
are
to
do
their
endeuours
,
that
some
other
may
be
enthroned
in
his
seate
;
and
if
subiects
will
not
proceed
herein
according
as
they
ought
then
the
Pastors
are
to
procure
by
any
meanes
whatsoeuer
that
he
which
sits
in
the
chaire
of
pestilence
may
no
longer
reigne
The
Pope
being
transported
with
vehement
hatred
sent
into
France
a
certaine
Archdeacon
,
with
Breeues
containing
direfull
censures
to
be
published
against
Philip
then
King
:
If
he
would
not
acknowledge
himselfe
subiect
to
Pope
Boniface
,
as
well
in
things
ciuill
and
temporall
,
as
in
spirituall
The
King
ought
to
be
deposed
,
if
he
will
not
blade
it
for
Christ
,
also
if
he
permit
diuorces
,
or
affirme
vsurie
to
bee
lawfull
,
&c
(
à
principio
non
fuit
sic
.
)
Fredericke
came
to
Rome
at
the
Popes
appointment*
,
To
whom
Gregory
(
as
the
manner
was
)
offered
his
right
foote
to
be
kissed
by
him
.
The
Emperour
(
whether
of
ignorance
or
pride
(
it
is
vncertaine
)
did
scarce
touch
the
Popes
knees
with
his
lips
.
This
discourtesie
,
entred
(
as
it
was
meete
)
so
deepely
into
the
Popes
breast
,
that
he
could
neuer
forget
it
,
&c.
Elizeus
his
sword
is
mentioned
in
the
last
place
,
as
being
such
which
no
man
can
escape
,
although
he
haue
escaped
the
sword
of
Asahel
and
Iehu
:
Euen
so
,
the
censure
of
the
spirituall
power
can
by
no
meanes
be
auoided
.
When
young
Henry
rebelled
against
his
father
,
and
deposed
him
from
the
Empire
:
brought
him
(
his
father
)
to
his
end
;
and
for
fiue
yeares
after
his
death
kept
him
vnburied
:
Who
can
denie
but
that
this
was
an
eminent
worke
of
pietie
?
And
you
haue
no
more
cause
to
blame
this
sonne
,
then
to
accuse
one
for
putting
bonds
vpon
his
father
when
he
is
mad
,
furious
,
and
franticke
,
by
meanes
of
some
deadly
ague
.
whose
abundant
clemencie
,
his
very
aduersaries
cannot
dissemble
Satius
nobis
mori
,
&c.
It
were
more
desirable
for
vs
to
die
,
then
to
liue
in
this
oppression
.
England
is
become
as
a
vineyard
,
which
the
wild
boare
hath
rooted
vp
Our
Lord
the
Pope
hath
deuoured
vs
with
his
rauenous
iawes
,
&c.
tacere
nosse
quàm
loqui
difficilius
est
:
It
is
more
difficile
to
know
when
to
be
silent
,
then
to
speake
.
entituled
,
White
dyed
blacke
the
Doctor
in
his
booke
called
the
way
to
the
Church
,
hath
committed
many
foule
and
wilfull
abuses
;
and
in
particular
:
corrupteth
Authors
,
deliuereth
manifest
and
confessed
vntruths
:
and
in
his
disputing
vseth
many
loose
and
absurd
illations
.
Memnon
the
Generall
of
Darius
his
armie
,
because
of
the
reproch
of
men
,
passed
before
vs
through
good
report
and
euill
.
2.
It
is
not
possible
to
escape
the
venime
of
euill
speakers
,
if
a
man
be
neuer
so
vnblameable
:
We
maruell
not
if
a
serpent
spit
venime
at
vs
when
he
is
pricked
:
and
we
more
honour
our
valiant
Captaines
,
when
they
returne
with
dyed
garments
from
the
conquest
of
their
enemies
.
That
certaine
dishonest
and
malicious
things
are
bruited
of
him
,
I
would
not
haue
thee
maruell
;
seeing
thou
knowest
that
this
is
perpetually
,
the
diuels
worke
to
teare
in
peeces
Gods
seruants
with
lies
:
&
to
conspurcate
and
vilifie
their
glorious
name
,
with
false
opinions
,
&c.
Yet
as
a
pot-sheard
couered
with
siluer
.
26.
and
as
dung
mixed
with
perfume
It
auaileth
not
the
cause
to
remaligne
them
which
haue
wronged
vs
,
or
to
requite
our
Aduersaries
with
the
law
of
like
.
T. W. P. INgenious and learned Academians , I do not present this my labour vnto you , intreating hereby your patronage thereof . For how can I expect so great a fauour , since most of you dissent from me in that Religion which is here maintained ? Neither as holding this poore worke , for any art therein , worthy your iudicious view . For I am not onely conscious to my selfe of mine owne weaknesse , but do also greatly admire your piercing and cleare eyed iudgments . To you then I exhibite it , as appealing to the Mother ( such is my confidence in your impartiall and euen censures ) as iudge betweene her sonne and my selfe .
septem
Dormients
Poeta cum primùm ad scribendum appulit animum , Id sibi negotium credidit solùm dari Populo vt placerent quas fecisset fabulas .
T.W. For whereas my designed Aduersarie at this present ( to whom your Vniuersitie hath first giuen his education for literature , and since hath graced him with the inuestiture of Doctorship ) in answer to a Catholike Treatis ( first penned by one of my fellow laborers in the vineyard of Christ ) hath written a most virulent and scandalous booke , intituling it the Way to the true Church . The which booke was found so full of corruptions , vntruths , and other such base matter , that it was holden in the opinion of many great and learned Priests , rather worthy of contempt then answer .
T. W. By one of my fellow laborers in the vineyard of Christ , &c.
The
foxes
,
the
little
foxes
,
which
spoile
the
vineyard
.
things
wholesome
and
good
,
appeare
contrary
to
corrupt
iudgments
T. W. It was holden in the opinion of many great and learned Priests , &c.
Answ.
Mulus
mulum
scabit
they
which
forsake
the
law
praise
the
wicked
.
Forma
auricolores
,
venenum
eiaculantes
T. W. The Doctors booke was holden worthy of contempt , &c.
blacke
art
T. W. Master White not onely in the preface of his booke , but also in diuers places of his second worke , vaunteth much of his sincere dealing : saying , my Aduersarie cannot present the Reader with one conclusion , one doctrine , one quotation , one line or letter , to make him really see wherein I haue failed . This idle venditation of ingenuitie and vpright dealing , hath awakened my sleepie pen , and giuen birth to this Treatise : wherein I vndertake to make good that the very ground and burden of his first booke is meere corruptions and vntruths , and other such impostures , in the euicting whereof I am so secure , that I willingly make you Iudges , &c.
In
omnibus
literis
meis
,
&c.
In
all
my
writings
I
do
not
onely
desire
a
pious
Reader
,
but
an
ingenuous
corrector
.
T.W. It is certainly reported , that desire of praise a windie Meteor , &c. first inuited Master White to support forsooth with his learned hand , the threatning and falling pillar of his new Church , &c.
Solet
enim
fama
mentiri
The
condition
of
the
place
where
sometimes
I
liued
,
transported
with
much
superstition
,
and
being
importuned
with
Romish
Priests
and
their
bookes
,
and
sometimes
their
libels
set
vpon
the
Church
dores
,
drew
vpon
me
a
necessitie
of
doing
what
I
was
able
.
T.W. I doubt not but by the assistance of him ; Qui in veritate educet iudicium , Esa. 42. and by the ensuing discouery of his calumnious forgeries , so to prick the swolne bladder of his pride , as that all his frothy ostentation shall resolue to nothing , and that his writings like new found wels , being commonly in account onely for a yeare or two , shall for euer afterwards remaine neglected and contemned .
T. W. I hold it not inconuenient to giue some touch of that opprobrious tongue of his , &c.
Clodius
de
pudicitia
T.W. And now illustrious Academians , &c. make particular triall of the chiefe grounds of our Catholike Religion , and looke backe into the continuall practise of Christs Church since it first being ; and assure your selues we shal not be found superstitious and blind , &c. For how can they be blind who behold the articles of their faith with the eies of all Antiquitie ? &c.
The
authoritie
of
the
Pope
is
greater
then
the
authoritie
of
a
Councell
:
and
the
last
resolution
of
faith
is
into
the
Popes
sentence
:
and
his
definition
is
as
authenticall
as
the
Scripture
:
He
is
Lord
and
Prince
ouer
the
whole
Church
,
&c.
the
Latin
vulgar
translation
of
Scripture
is
authenticall
,
and
not
the
Originall
:
That
Church
Seruice
is
to
be
vsed
in
an
vnknowne
tongue
:
shew
vs
your
amputation
of
the
Eucharist
;
your
doctrine
of
the
merit
of
condignitie
;
auricular
confession
according
to
your
fashion
:
The
physicall
efficiencie
of
the
elements
and
words
of
Sacraments
;
Adoration
of
crosses
,
and
images
with
Latria
,
&c.
Ketellus
who
obtained
a
gift
to
see
diuels
.
T. W. Examine it by the rules of Gods sacred word , and for the true sence of the written word , recurre to the ioynt expositions of the Primitiue Fathers , &c.
Pasce
ones
,
feed
my
sheepe
,
that
is
according
to
Bellarm.
beare
rule
ouer
my
sheepe
in
a
royall
or
kingly
manner
,
in
all
,
T. W. Remember that the most remarkable Protestants for learning , do confesse that those Doctors are Patrons of our faith .
T. W. Be neuer perswaded , that since it is granted that the Romane Church was once the true Church , and the time of her reuolt cannot be knowne , that the daughter of Babilon could euer so vnespiedly become a Babilonian strumpet .
T.W. Deuide not your selues from that most conspicuous Church of Christ which hath bene promised that in all ages it should most gloriously appeare to the eye of the world : lest so in lieu thereof , as for the last refuge you be forced to forge a mathematicall and airie Church , consisting of certaine imaginary inuisibilists , impugned by the Fathers , since its being consisteth meerely of not being .
T. W. Suffer not an heteroclite sectary who reiecteth all regular , ordinary and mediate vocation , ( like another Melchisedech , borne without father and mother ) to plant in your soules a new kind of religion neuer hard of before , &c.
Answ.
Desertor
arguis
militem
T. W. Till a libidinous Monke by mutuall breach of vowes had yoked himselfe with a lapsed Nunne , &c.
T. W. Finally relinquish and abandon that supreame soueraigntie of the priuate reuealing spirit , &c.
both
in
regard
of
the
obiect
and
matter
beleeued
,
in
regard
of
the
manner
whereby
we
receiue
the
same
doctrine
:
T. W. And thus worthy Academians , leauing you to the censure of your vnworthy sonne , &c.
Ephraim
feedeth
vpon
the
wind
Solo
rore
aluntur
cicadae
T. W. P. NOw I will come to M. Whites deprauations , &c. D. Wh. Way to the Church , Digress . 35. n. 6. And to begin with one , which as it containeth in it selfe many foule and strange corruptions , so the iniury thereby offered , is not to one , but to many ; and those , for their learning and vertue , men of worthiest memory , to wit , the English Doctors of Rhemes .
Gregory
Martin
,
Bristow
,
and
Cardinall
Allen
artisans
of
your-owne
mystery
,
&c.
T.W. If we beleeue M. White , the Rhemists affirme , that our workes of their very nature deserue eternall life , the reward whereof , is a thing equally and iustly answering to the time and weight of the worke , rather then a free gift : so that God should be vniust if he gaue it not . But this brazen faced Minister , in alledging their words , hath committed a double corruption : First , in omitting the word grace , the true words being , Works proceeding of grace , merit heauen . Secondly , by inserting in stead of the word grace , the word nature , the which was not so much as dreamed of by the Rhemists , or by any Catholike author . Yea to defend , that workes of their owne nature do merit , were to renew the Pelagian heresie .
You
heare
what
is
commonly
said
.
The
value
of
our
workes
ariseth
from
the
grace
of
adoption
,
which
maketh
that
those
actions
,
which
of
their
nature
be
not
meritorious
in
themselues
,
are
worthy
of
heauen
.
Workes
of
their
inbred
dignitie
deserue
,
&c.
ex
natura
operis
sic
facti
by
the
nature
of
the
worke
thus
wrought
.
They
haue
an
intrinsecall
preportion
with
the
reward
.
workes
of
grace
are
meritorious
of
their
very
nature
and
intrinsecall
existence
,
without
any
new
imputation
of
Christs
merit
,
or
addition
and
supply
of
Gods
promise
,
besides
their
first
production
.
T.W. M. White chargeth the Rhemists with holding that the reward of workes is a thing equally and iustly answering the time and weight of his trauels and workes , rather then a free gift . I find most of these words , but many of them in seueral lines , and vttered vpon seuerall occasions , all which to ioyne and chaine together in one continued line or sentence , and thereby to make the author speake contrary to himselfe , is a thing easie to performe , but the performance is wicked , shamelesse , execrable , &c.
The
reward
of
good
works
is
such
a
reward
,
as
in
Greeke
,
and
in
Latine
import
in
Greeke
,
and
in
Latine
is
a
very
stipend
,
hire
and
wages
,
such
as
Paul
speaketh
of
saying
,
The
labourer
is
worthy
of
his
hire
:
a
thing
equally
and
iustly
answering
the
time
and
weight
of
his
worke
,
rather
then
a
free
gift
.
T. W. But giue this libertie , of omitting , and inserting , and coupling , to the Atheist , which your selfe M. White haue assumed , and you shall find strange positions maintained by him . For example , the Psalmist speaking of your selfe , and other such like , saith : The foole hath said in his heart , there is no God . Now kindly allow him to blot out the word foole , as you more then foolishly did the word grace , and to insert the word wise man , as you according to the wisedome of the world , did the word nature , and then obserue how easily he will proue from the Scriptures , that there is no God . But thus knowingly and deliberatly to corrupt , to the dishonour of your owne , and Catholicke religion , is to me an argument most conuincing , that you are one of those fooles , who said in his heart , there is no God .
the
foole
hath
said
,
&c.
T.W. In the very first page of his Preface to the Reader , ( so loth , it seemed , he was to lose any time ) he sheweth vs one tricke , somewhat like vnto the former . Where , by the way , I must aduertise him , that I hold him a man herein impoliticke and incautelous , that would not suffer the very face or front of his treatise to passe vnblemished : since first he rather should haue coueted to winne the eare of credulitie , with pleasing insinuations of truth ; and then ( the iudgement of the reader being once possessed ) after to haue vented forth his more impure dregs . For we are taught , Iohn 2. Euery man at the first setteth forth good wine , and afterwards that which is worse .
Caueas
in
alterum
dicere
,
quod
in
testatim
detorqueri
potest
:
Be
warie
to
vtter
that
against
another
,
which
will
presently
be
retorted
vpon
your selfe
.
T.W. M. White to intimate to his reader , how much the Catholicks do disualue the passion of Christ , thus writeth : The Church of Rome teacheth , that iustification is wrought by the habite of our owne inherent righteousnesse , a a D Wh. Way to the Church , Preface , pa. 1. and not by Christs . Thus he peremptorily , without any reseruation , affirmes , that we reiect the righteousnesse of Christ , to concurre to our iustification . To the prouing hereof , he produceth a testimonie of Bellarmine : Our owne inherent iustice is the formall cause of absolute iustification , b b Bellar. de iu●ti● . l. 2. c. 2. and not the iustice of Christ imputed vnto vs . In the producing this testimonie , M. White hath committed a double fraud : first , he concealeth the latter part of the sentence , which sheweth how we ascribe our iustification to Christ : secondly , whereas Bellarmine excludeth Christs merits from being the formall cause , M. White alledgeth it to proue , that it is no cause thereof at all .
The
vnderstanding
of
sayings
must
be
receiued
from
things
precedent
and
subsequent
in
the
discourse
,
There
is
a
reall
difference
betweene
the
Church
of
Rome
and
vs
,
in
the
question
of
iustification
,
and
the
maine
difference
is
concerning
the
formall
cause
.
The
Church
of
Rome
maintaineth
,
that
the
iustification
of
a
sinner
is
done
by
the
habite
of
our
owne
inherent
righteousnesse
(
to
wit
,
formally
)
and
not
by
Christs
.
Our
owne
inherent
righteousnesse
is
the
formall
cause
of
absolute
iustification
,
and
not
Christs
iustice
imputed
.
The
passion
of
Christ
doth
not
wipe
out
our
fault
,
but
onely
as
a
meritorious
cause
,
and
by
consequent
as
a
second
cause
,
which
is
not
of
the
being
of
the
thing
.
T.W. If Christs passion did concurre to iustification , as a formall cause , then it should really inhere in vs , euen according to Philosophie , which it doth not .
T. W. Way to the Ch. Digress . 35. n. 15. pa. 235. M. White hauing affirmed , that many Catholicks condemne all merit of workes , alledgeth certaine words of Bellarmine to that purpose , saying : By reason of the vncertaintie of mans owne righteousnesse , and for feare of vainglorie , it is our safest way to repose our whole confidence in the sole mercie and goodnesse of God . But if all Bellarmines contexture had bene produced , and the subiect of his whole disputation considered , it would haue appeared , that he maintaines positiuely the merit of workes , and deposeth the contrary to that whereunto he is produced . Which being so , D. White dealeth herein perfect Minister-like , &c.
Howsoeuer
our
aduersaries
contend
for
their
merits
,
yet
the
learnedst
and
most
iudicious
among
them
,
disavow
them
,
teaching
people
at
the
way-gate
to
renounce
them
.
[
teaching
people
at
their
way-gate
to
renounce
them
]
In
proofe
that
the
Catholike
Doctors
condemne
all
merit
of
workes
,
he
alledgeth
the
foresaid
Cardinall
,
&c.
There
is
place
for
guile
with
the
ignorant
,
but
to
seeke
to
put
tricks
of
deceit
vpon
the
vnderstanding
,
is
to
moue
laughter
.
T.W. What impuden●ie is it in M. White to produce Bellarmine , as denying the doctrine of merit of workes , when the subiect of this very booke ( from whence these words are taken , and also of diuers other bookes in that Tome ) is onely to proue that workes do merit ?
this
hath
happened
to
sundry
Catholikes
.
This
is
it
we
meane
in
saying
,
good
workes
are
meritorious
;
that
God
is
not
onely
delighted
with
good
workes
,
but
conciliated
or
induced
thereby
to
benefite
them
which
worke
well
Seeing
our
workes
of
themselues
,
considered
onely
according
to
their
nature
,
be
temporarie
,
vile
,
and
in
no
sort
equall
to
a
supernaturall
and
eternall
reward
,
surely
there
must
of
necessitie
be
added
vnto
them
a
dignitie
beyond
their
owne
,
that
the
reward
of
eternall
life
may
be
rendred
vnto
them
.
that
it
is
most
safe
to
repose
all
our
confidence
in
the
sole
bountie
and
mercie
of
God
T.W. Thomas Aquinas in the places alledged , speaketh onely of workes ceremoniall or morall , wrought by the power of nature : M. White produceth him as though he taught , that workes proceeding of grace , could not iustifie .
Was
not
Abraham
iustified
by
workes
?
T. W. S. Augustines testimonie truly alledged , is , This our iustice , though it be true , by reason of the end of the true good , whereunto it is referred , yet it is such in this life , as that it rather consisteth of the remission of our sins , then of the perfection of vertues . Here first our Minister addeth the word all , for greater swelling and fulnesse of speech , which is not in S. Augustine .
Ipsa
nostra
iustitia
,
our
very
iustice
it selfe
:
Ista
nostra
iustitia
,
this
our
iustice
,
&c.
T. W. Secondly , he leaueth out a parcell of the same sentence , ( to wit , although our iustice be true , by reason of the end of the true good , whereunto it is referred ) in which S. Augustine acknowledgeth the very Catholicke doctrine of iustification , to wit , that our iustice is true iustice ; against which , this very place is vrged .
the
righteousnesse
of
regeneration
is
true
iustice
,
not
onely
in
comparison
of
wickednesse
,
but
according
to
the
rule
of
vertue
T. W. He falsly translateth for his owne aduantage , perfectione virtutum , by perfection of iustice .
mans
righteousnesse
is
so
small
in
qualitie
,
that
therefore
it
consisteth
rather
in
remission
of
sins
then
perfection
of
iustice
I
will
be
mercifull
The
Lord
is
long
suffering
and
of
great
mercie
,
forgiuing
iniquitie
and
transgression
,
&c.
pardon
,
I
beseech
thee
,
the
iniquitie
of
this
people
,
from
Egypt
vnto
this
day
.
Hide
thy
face
from
my
sinnes
.
I
will
not
remember
thy
sinne
.
Why
doest
thou
not
pardon
my
transgression
Thou
hast
cast
all
my
sins
behind
thy
backe
.
Through
this
man
is
preached
vnto
you
forgiuenesse
of
sinnes
;
and
by
him
,
all
that
beleeue
,
are
iustified
not
imputation
What
is
it
for
God
to
become
propitious
to
iniquitie
?
it
is
to
be
pardoning
and
granting
forgiuenesse
It
is
sufficient
for
me
,
to
all
iustice
,
onely
to
haue
him
propitious
whom
I
haue
offended
:
all
the
sinne
which
he
hath
decreed
not
to
impute
vnto
me
,
is
as
though
it
were
not
Sinne
is
vnloosed
by
indulgence
Remission
of
sinnes
maketh
men
good
trees
Sinnes
are
not
onely
pardoned
,
but
the
gift
of
sanctitie
is
conferred
Deliuering
from
sinne
,
he
ingrafteth
righteousnesse
,
yea
he
extinguisheth
sinne
,
and
suffereth
it
not
to
be
that
we
hold
,
when
sinnes
are
pardoned
,
God
doth
not
change
the
mind
of
the
sinner
,
neither
destroy
the
blot
of
sinne
,
but
the
same
remaining
in
the
soule
in
the
like
maner
it
did
before
condonation
,
is
onely
taken
away
by
a
not
imputation
of
the
guilt
more
grieuous
and
exitious
Euen
as
the
true
reason
of
inherent
iustice
can
by
no
meanes
be
explicated
,
vnlesse
we
say
,
that
that
which
is
in
vs
wanteth
no
fauour
and
new
acceptation
of
God
,
to
make
vs
iust
and
holy
before
him
:
so
also
the
same
cannot
be
defended
,
vnlesse
we
affirme
,
that
thereby
,
as
by
a
contrary
forme
,
the
whole
blot
and
offence
of
sinne
is
taken
away
without
any
fauour
or
condonation
of
God
.
iustification
hath
but
one
forme
If
at
all
times
when
one
is
iustified
,
he
is
also
sanctified
,
what
offence
is
it
to
allow
one
common
word
(
namely
Iustification
to
expresse
and
containe
both
these
parts
?
Who
can
glorie
that
he
hath
a
cleane
heart
?
who
can
say
,
I
am
innocent
and
pure
?
Whereas
Esay
himselfe
with
the
rest
becoming
vile
in
his
owne
eyes
,
pronounceth
in
a
lowly
confession
,
All
our
righteousnes
is
as
the
rags
of
a
menstruous
woman
,
and
as
the
clothes
of
leapers
,
defiled
with
mattery
filth
What
can
all
our
iustice
be
before
the
Lord
?
shall
it
not
,
according
to
the
Prophet
,
be
accounted
as
a
menstruous
garment
?
and
if
it
be
strictly
iudged
,
all
our
iustice
will
be
found
iniust
,
and
hauing
lesse
then
it
ought
.
What
shall
we
say
then
of
our
sinnes
,
when
our
righteousnesse
is
not
able
to
answer
for
it selfe
Our
meane
iustice
,
if
it
be
any
,
is
peraduenture
vpright
,
but
not
pure
,
vnlesse
we
value
our selues
aboue
our
fathers
,
who
no
lesse
truly
then
humbly
haue
confessed
,
All
our
righteousnesse
is
as
the
cloth
of
a
menstruous
woman
:
and
how
can
that
be
pure
iustice
,
wherein
sinne
is
not
as
yet
wanting
?
All
our
iustice
is
manifestly
proued
to
be
iniustice
,
if
it
be
narrowly
iudged
And
how
much
soeuer
we
trauell
in
good
workes
,
we
neuer
attaine
true
cleannesse
,
but
onely
imitate
it
That
the
children
of
God
are
so
led
by
the
Spirit
of
God
,
as
that
they
haue
also
motions
of
their
owne
spirit
,
whereby
they
faile
Poore
am
I
and
miserable
,
and
being
as
yet
congealed
in
the
vncleannesse
of
the
earthly
image
,
do
in
earthly
affections
and
terrene
actions
,
more
resemble
the
first
Adam
then
the
second
.
Being
renewed
by
faith
and
hope
,
how
many
old
things
do
we
?
for
we
are
so
clothed
with
Christ
,
as
that
we
carrie
some
of
the
rags
of
the
old
Adam
about
vs
.
No
man
loueth
God
so
much
,
as
the
vnchangeable
rule
of
veritie
requires
,
and
that
which
is
lesse
is
sinne
.
And
the
righteousnesse
of
this
life
is
inchoate
according
to
the
measure
of
our
infirmitie
a
certaine
smaller
iustice
The
same
is
called
true
,
because
it
is
vnfained
Yet
not
altogether
faire
,
but
by
comparison
Called
perfect
,
because
by
the
vprightnesse
of
a
direct
course
,
it
moueth
towards
perfection
,
wanting
damnable
crimes
Vnfained
,
but
not
pure
Such
as
needeth
Gods
eye
to
looke
vpon
it
,
affectu
pietatis
,
non
iudicio
veritatis
,
by
the
compassion
of
fatherly
pietie
,
and
not
by
the
iudgement
of
veritie
The
righteousnesse
of
iust
persons
is
called
imperfect
and
impure
,
in
respect
of
the
puritie
of
the
diuine
nature
,
or
of
the
glorious
state
of
the
heauenly
Saints
,
No
flesh
shall
be
iustified
in
thy
sight
;
he
speaketh
not
in
comparison
,
as
old
and
new
heretikes
teach
haue
need
of
mercie
and
must
be
presented
to
God
with
prayer
and
be
excused
by
his
mercy
and
they
cannot
go
with
safetie
to
Gods
tribunall
without
mercie
and
they
must
borrow
weight
from
the
bowels
of
the
Lord
and
receiue
supply
of
that
which
is
lesse
,
from
him
At
the
barre
of
the
Iudge
,
the
righteousnesse
of
a
iust
person
is
not
secure
:
and
the
very
iustice
of
the
righteous
must
be
iustified
by
God
,
otherwise
before
him
it
is
sinne
.
The
repentance
of
man
alone
,
could
not
wipe
away
sinne
,
but
that
it
is
mixed
with
the
mercie
of
God
.
God
by
his
grace
bestoweth
vpon
man
faith
,
which
faith
againe
by
grace
he
reputeth
for
perfection
,
euen
as
if
it
were
perfect
needeth
the
mercie
and
indulgence
of
God
to
forgiue
the
imperfection
and
defect
in
the
measure
of
fulfilling
the
law
.
Were
it
not
for
the
intercession
of
the
mercie
of
Christ
,
who
gaue
himselfe
for
vs
an
oblation
and
sacrifice
for
sinne
,
and
but
that
he
appeareth
before
the
face
of
God
for
vs
,
a
woe
would
be
due
to
our
most
commendable
life
,
if
without
his
mercie
it
were
to
be
discussed
in
iudgement
We
were
all
cast
away
,
were
it
not
,
that
Gods
mercy
succoreth
vs
,
forgiuing
daily
that
which
is
lesse
,
defectiue
,
exorbitant
,
and
going
astray
on
our
part
Concupiscence
may
be
onely
veniall
,
and
then
it
cannot
hinder
or
impaire
the
perfection
of
iustice
.
veniall
by
nature
Oh
wretched
man
that
I
am
,
&c.
physicall
or
reall
influence
But
the
holy
Scripture
and
primitiue
Fathers
manifestly
teach
,
that
habituall
concupiscence
and
the
motions
thereof
,
are
not
sinne
.
Euen
as
the
cecitie
of
the
heart
,
which
God
remoueth
by
illumination
,
is
both
a
sin
,
and
the
punishment
of
sinne
,
and
the
cause
of
sinne
:
so
the
concupiscence
of
the
flesh
,
against
which
the
good
Spirit
striueth
,
is
a
sinne
,
by
reason
there
is
in
it
disobedience
against
the
dominion
of
the
mind
;
and
a
punishment
of
sinne
,
because
it
is
rendred
to
him
which
was
disobedient
:
and
a
cause
of
sinne
.
This
vnreasonable
and
brutish
anger
would
not
arise
,
vnlesse
there
were
sinne
in
the
members
.
a
culpable
qualitie
a
brutish
motion
an
euill
and
naughtie
sinne
no
small
iniquitie
it
is
prohibited
by
the
morall
law
is
vnlawfull
,
lasciuious
,
and
filthy
Before
baptisme
,
it
is
mortall
sinne
,
euen
originall
sinne
it selfe
it
is
taken
away
in
regard
of
guiltinesse
and
remaineth
in
act
after
baptisme
,
it
must
be
purged
by
remission
Concupiscence
in
persons
regenerate
,
is
no
sinne
:
It
is
a
filthy
motion
of
the
soule
,
in
the
affection
of
vncleane
lust
.
It
is
manifest
that
the
law
prohibiteth
the
first
motions
of
concupiscence
.
Euen
as
the
diuell
is
no
sinne
,
although
he
resist
the
law
of
God
:
so
concupiscence
may
resist
diuine
law
,
and
be
no
sinne
:
the
sinnes
which
one
committeth
against
his
owne
good
,
are
for
the
more
part
all
of
them
veniall
.
As
when
one
offendeth
by
vaine
and
idle
thoughts
,
by
cholericke
answers
,
and
excessiue
prating
,
spending
the
time
in
idlenesse
,
gouerning
his
estate
badly
,
consuming
his
goods
wastfully
,
or
possessing
the
same
couetously
,
eating
and
drinking
intemperatly
,
exceeding
in
apparel
,
confessing
his
sinnes
negligently
,
and
rehearsing
his
matters
slothfully
;
preferring
his
owne
wit
,
strength
and
beautie
before
all
others
:
of
euery
idle
word
,
men
shall
giue
account
at
the
day
of
iudgement
,
we
may
be
said
to
be
iustified
by
the
death
of
Christ
,
in
the
same
maner
that
the
Israelites
were
healed
in
the
wildernesse
by
beholding
the
brazen
serpent
,
sinnes
were
remitted
in
baptisme
without
the
infusion
of
habituall
grace
It
seemed
vnto
diuers
;
that
a
sinner
was
not
made
iust
by
any
created
iustice
,
as
one
is
made
white
by
the
qualitie
of
whitenesse
:
but
that
one
is
in
like
maner
made
iust
and
beloued
of
God
,
as
he
is
beloued
of
another
,
by
the
loue
he
beareth
him
,
and
not
by
infusion
.
My
life
being
narrowly
sifted
,
terrifies
me
.
It
appeareth
all
of
it
vnto
me
,
to
be
either
sinne
or
barrennesse
;
and
if
there
seeme
to
be
any
fruite
,
it
is
either
fained
,
imperfect
or
corrupted
,
&c.
What
is
Iesus
,
but
onely
a
Sauiour
?
be
thou
,
O
Iesus
,
by
thy selfe
,
a
Sauiour
vnto
me
.
Oh
God
,
I
set
my
Lord
Iesus
betweene
thee
and
my
sinnes
;
I
offer
thee
his
merit
in
stead
of
mine
owne
which
I
should
haue
,
but
yet
do
want
it
.
Where
can
weaklings
find
safe
and
firme
securitie
,
but
in
the
wounds
of
our
Sauiour
?
&c.
I
haue
sinned
,
my
conscience
is
vnquiet
,
I
will
remember
the
wounds
of
my
Lord
,
and
what
is
wanting
in
my selfe
,
I
will
borrow
it
from
the
mercies
of
my
Sauiour
.
If
the
Romane
Pontifex
haue
any
personall
defects
,
yet
vndoubtedly
he
is
sanctified
by
the
merits
of
the
blessed
Peter
I
find
my selfe
so
far
surcharged
with
the
ponderous
weight
of
mine
owne
actions
,
that
there
remaines
no
hope
of
saluation
for
me
,
but
in
the
sole
mercie
of
Iesus
Christ
certaine
inferiour
aduocates
in
the
article
of
iustification
in
the
doctrine
of
sanctification
Cleanse
your
hands
you
sinners
Euery
one
that
hath
this
hope
,
purifieth
himselfe
,
Wash
you
,
make
you
cleane
,
There
is
a
generation
that
are
pure
in
their
owne
eyes
,
and
yet
are
not
washed
from
their
filthynes
,
redemption
and
remission
by
infusing
the
grace
of
regeneration
You
haue
purified
your
soules
in
obeying
the
truth
.
a
reward
of
bountie
or
liberalitie
,
Good
workes
of
precept
,
because
they
be
commanded
,
are
not
meritorious
of
life
eternall
.
Reward
is
due
to
workes
,
of
grace
,
but
not
of
debt
:
and
the
sufferings
of
this
life
are
not
worthy
of
the
future
glorie
:
and
whosoeuer
desireth
to
enioy
the
fauour
of
God
,
must
not
mention
merit
.
there
is
no
reall
difference
betweene
him
and
vs
in
this
question
.
the
merit
of
congruitie
when
a
reward
or
benefite
is
bestowed
,
neither
for
the
dignitie
of
the
worke
,
or
worthines
of
the
doer
,
or
for
any
equalitie
betweene
the
worke
and
reward
,
but
onely
vpon
the
liberalitie
of
the
donar
.
one
assisted
by
grace
,
may
condignely
merit
life
eternall
,
is
vnderstood
two
wayes
:
one
,
so
,
as
that
there
is
as
much
worth
in
the
substance
of
the
merit
,
as
may
deserue
life
eternall
.
The
other
,
that
it
is
worth
so
much
,
onely
by
the
position
of
some
law
;
as
when
a
small
peece
of
copper
,
by
the
ordinance
of
the
Prince
,
is
made
worth
a
loafe
of
bread
.
Good
workes
are
not
condignely
worthy
of
life
eternall
,
by
the
substance
of
the
worke
,
but
by
grace
onely
An
action
wrought
by
charitie
,
is
onely
worthy
of
life
eternall
,
by
the
passiue
acceptation
of
God
,
and
not
by
the
nature
of
the
worke
it selfe
.
Workes
of
grace
,
of
themselues
are
vnworthy
of
glorie
,
and
we
by
them
could
haue
had
no
right
to
eternall
glorie
.
We
place
no
greater
right
in
the
workes
of
iust
men
,
in
respect
of
blessednesse
,
when
we
say
they
be
condignely
meritorious
of
the
same
,
but
that
it
pleaseth
God
of
his
liberalitie
to
conferre
beatitude
vpon
vs
and
our
deeds
.
Merit
is
the
means
of
blessednesse
,
by
the
way
of
impetration
which
Christs
merits
do
not
Christ
is
worthy
for
them
to
impetrate
whatsoeuer
he
requesteth
For
grace
to
merit
,
is
bestowed
by
Christ
,
but
afterwards
we
neuer
craue
of
God
that
he
would
bestow
eternall
life
vpon
our
meritorious
deeds
for
Christs
sake
,
but
onely
that
he
will
giue
vs
grace
whereby
we
may
be
enabled
to
merit
Remission
of
sinnes
is
not
without
some
merit
,
because
faith
doth
impetrate
the
same
To
confesse
sinne
,
meriteth
remission
of
sinne
They
which
humbly
confesse
their
sinnes
,
by
their
humilitie
do
merit
the
clemencie
of
our
Sauiour
.
The
magi
or
wise
men
,
Math.
merited
to
see
the
starre
S.
Paul
when
he
was
trauelling
to
extinguish
Christ
his
name
vpon
earth
,
merited
to
heare
his
words
from
heauen
The
Church
merited
the
coming
of
Christ
I
am
not
ignorant
that
the
name
of
merit
is
vsed
by
the
Fathers
where
there
is
indeed
no
merit
either
of
congruitie
or
condignitie
T.W. IT being a certaine truth , that from Scriptures , euill vnderstood , proceed most heresies . M. White ( a faithfull friend thereof ) well knowing by daily experience , that no one thing in truth is more auailable , either for the first beginning or propagation of heresie , then generall libertie granted to the vulgar people of reading and expounding the Scripture ; doth hereupon much labour , in proofe of his supposed necessitie thereof , &c.
all
heretikes
do
not
reade
the
Scriptures
The
questions
of
heretikes
and
Gentiles
are
the
same
,
because
they
follow
not
the
authoritie
of
the
Scriptures
,
but
the
sence
of
humane
reason
We
are
the
sonnes
of
those
wise
men
who
from
the
beginning
haue
deliuered
vnto
vs
the
Apostolike
doctrine
:
the
children
of
the
ancient
,
&c.
2. T.W. No one thing is more auaileable for the first beginning or propagation of heresie , then generall libertie granted to the vulgar of reading the Scriptures , &c.
From
hence
arise
innumerable
euils
,
that
the
Scriptures
are
not
knowne
:
Hinc
erumpit
multa
illa
haeresium
pernicies
:
In
this
deepe
of
holy
reading
,
both
the
lambe
may
wade
and
the
Elephant
swim
Holy
Scripture
,
like
a
familiar
friend
,
without
any
colourable
deceit
,
speaketh
to
the
heart
both
of
the
learned
and
vnlearned
3. T.W. Because heresies arise from the Scriptures euill vnderstood , therefore the generall reading of them must not be permitted .
No
man
can
frame
an
heresie
,
but
he
that
is
of
excellent
gifts
There
neuer
happeneth
any
notorious
euill
in
the
Church
,
but
Priests
are
the
cause
thereof
4. T.W. D. White a friend of heresie , maintaines generall libertie of reading and expounding the Scripture .
rather
require
an
hearer
or
reader
,
then
an
expositor
That
man
which
feareth
God
,
doth
diligently
enquire
his
will
in
the
holy
Scripture
Say
not
,
that
it
belongeth
onely
to
religious
men
to
reade
the
Scriptures
,
for
it
is
the
dutie
of
euery
Christian
,
and
most
of
all
of
such
as
deale
in
worldly
affaires
,
because
they
being
as
it
were
shaken
with
a
tempest
,
haue
greater
need
of
spirituall
succour
T.W. M. White grosly abuseth S. Hierom in these words : Hierom writeth of Paula a gentlewoman , how she set her maides to learne the Scripture ; and many of his writings are directed to women , commending their labour in the Scripture , and encouraged them thereunto , &c. But what is this to vs , who allow not onely religious women , such as these were , whom M. White fraudulently calleth Paulaes maides ; but euen the Lattie to reade the scripture , supposing they be humble , discreete , and vertuous : and hauing such a master by them as S. Hierom was to teach them ? &c.
Would not any man thinke this Minister distracted , thus producing that against vs , which confoundeth himselfe ? Do not these religious women in reading the Scripture , require S. Hierom a Priest to be their maister ? And doth not he professe to teach them , not what he had learned himselfe from any imaginary spirit , but from the famous Doctors of the Church ? Yea , doth he not plainely and humbly acknowledge his doubting and ignorance in his explication thereof : None of which I am sure is Orthodoxall with Protestants .
by
her
continuall
reading
,
she
had
the
Scriptures
without
booke
,
and
by
the
sentences
thereof
she
fenced
her
breast
,
as
with
the
armour
of
God
against
all
manner
of
vices
,
&c.
the
Sisters
her
maides
Let
the
childe
be
deafe
in
hearing
instruments
and
minstrelsie
:
but
cause
her
to
render
euery
day
a
taske
of
the
flowers
of
holy
Scripture
.
Let
her
not
be
sought
for
in
the
preasse
of
secular
people
,
but
in
the
closet
of
the
Scripture
,
asking
counsell
of
the
Prophets
and
Apostles
,
concerning
spirituall
nuptials
.
Let
her
first
learne
the
Psalter
,
and
with
those
heauenly
songs
auoke
her selfe
from
light
sonnets
.
Then
let
her
be
taught
to
gouerne
her
life
out
of
Salomons
Prouerbs
:
and
repaire
to
Iob
for
examples
of
vertue
and
patience
.
Let
her
then
come
to
the
Euangelists
,
and
neuer
lay
their
bookes
forth
of
her
hands
.
She
must
with
these
drinke
in
the
Acts
of
the
Apostles
,
and
hauing
inriched
the
cellar
of
her
breast
with
this
substance
,
then
let
her
conne
the
Prophets
without
booke
,
and
commit
to
memory
the
fiue
bookes
of
Moises
,
the
Kings
,
Chronicles
,
and
volumes
of
Esdras
.
And
then
at
the
last
without
any
perill
,
she
may
learne
the
Canticles
.
But
let
her
be
cautelous
in
Apocriphall
bookes
,
and
if
she
reade
them
,
vnderstand
that
they
are
not
those
Authors
whose
names
they
carrie
,
and
that
many
things
faulty
are
mixed
in
them
,
and
it
is
no
small
wisedome
to
finde
gold
among
drosse
.
When
the
rude
and
toothlesse
girle
shall
come
to
seuen
yeares
age
,
let
her
learne
the
Psalter
without
booke
,
and
make
Salomons
bookes
,
the
Gospels
,
the
Apostles
,
and
Prophets
,
the
treasury
of
her
heart
.
to
haue
the
word
of
Christ
,
not
onely
sufficiently
,
but
in
abundance
,
so
as
they
may
be
able
to
teach
and
admonish
one
another
.
T. W. S. Hierom allowed Paula to reade the Scripture , being a religious Nun , discreet , humble , &c. and hauing S. Hierom her maister , who expounded not the Scripture by a priuate spirit , &c. Romane Catholikes giue the same libertie to lay persons equallie qualified .
T.
W.
The
generall
permission
of
reading
the
Scripture
,
is
impious
,
and
pernitious
God
requireth
no
lay
person
to
reade
the
Scripture
,
neither
is
the
same
necessary
or
profitable
to
spirituall
education
,
but
a
thing
meerely
indifferent
,
and
of
delight
onely
The
Scripture
translated
into
a
vulgar
tongue
,
is
not
authenticall
,
or
a
rule
of
faith
They
which
translate
Scripture
,
are
the
seminary
and
causes
of
heresie
In
Countries
wholy
papisticall
,
no
vulgar
translations
are
permitted
:
neither
any
parcels
,
Epitomies
,
or
Summaries
of
the
Bible
,
or
of
the
Stories
thereof
:
nor
any
Prayer
bookes
in
the
vulgar
tongue
,
hauing
in
them
any
Psalmes
,
or
Canticles
taken
out
of
the
Bible
.
Trent
Councel
To
Bishops
and
Inquisitors
,
by
the
aduice
of
the
Confessor
and
Parish
Priest
,
of
such
lay
persons
as
desired
it
,
to
graunt
licence
of
reading
Popish
vulgar
translations
:
Now
the
said
liberty
of
permission
is
quite
taken
away
by
a
later
Index
of
Pope
Clement
the
and
Inquisitors
may
grant
no
such
licences
as
before
T. W. If it do not plainly appeare , by sundry points of religion mentioned in this Epistle , that S. Hierome , S. Paula , and the Bishops , Priests and people of those times , were of the same religion or beleefe , which Catholickes now professe , and Protestants now impugne : Then let me be enrolled in the blacke bill of lying Ministers , or coupled in brotherhood with White , as a legitimate sonne of the father of lies .
None
is
perfect
among
them
,
but
he
which
vttered
grosse
lies
That
Christ
and
Peter
were
Papists
T. W. S. Hierom doth wholy agree with vs Catholikes , in the Article of worshipping and inuocation of Saints . His words are : Farewell oh Paula ( he speaketh to her being defunct ) and helpe with thy prayers the old age of him that worshippeth thee : Thy faith and workes do ioyne thee with Christ being present , thou shalt obtaine more easilie what thou askest . These words of Hierom are alledged by the P. F. to proue Popish adoration and inuocation of Saints departed .
Answ.
Concerning
adoration
of
Saints
departed
.
est
quod●m
modo
d●●●●a
We
acknowledge
on
both
parts
,
that
Saints
are
to
be
honored
,
we
differ
in
the
manner
We
doe
not
worship
and
adore
the
Relikes
of
Saints
,
&c.
nor
the
Sunne
,
Moone
,
Archangels
,
or
any
other
name
spoken
of
in
this
world
,
or
in
the
next
:
but
we
honour
the
Reliques
of
Martirs
,
and
adore
him
whose
Martirs
they
be
Who
at
any
time
adored
Martirs
they
adored
Christ
Iesus
onely
,
and
exhibited
no
more
to
Martyrs
but
the
honor
of
loue
Heare
O
yee
mountaines
What
ayleth
thee
,
O
sea
,
that
thou
fleddest
,
&c.
Thee
Oh
pietie
and
humanitie
doe
I
adore
All haile Oh Crosse , our onely hope ; in this time of the Passion : Increase iustice in the godly , and giue pardon to the guiltie .
Oh
blessed
Apostle
Paul
,
I
beseech
thee
to
deliuer
me
from
the
Angell
of
Sathan
,
and
from
the
wrath
to
come
,
and
conduct
me
to
heauen
.
Oh
the
first
Martyr
and
Leuit
of
Christ
,
Oh
holy
Stephen
,
I
flie
to
thee
,
I
inuocate
thee
,
I
humbly
and
deuoutly
beseech
thee
,
&c.
Let
thy
abundant
charitie
couer
the
multitude
of
our
sinnes
,
and
thy
glorious
fruitfulnesse
conferre
to
vs
foecunditie
of
Merits
:
our
Ladie
,
our
Mediatrix
,
our
Aduocate
,
reconcile
vs
to
thy
sonne
.
Oh
Virgin
,
be
thou
to
me
a
strength
against
my
sinnes
that
I
goe
not
to
hell
,
increase
daily
in
me
the
flame
of
charitie
:
warme
my
soule
with
thy
loue
,
plucke
me
forth
of
the
kennell
of
vice
;
take
away
the
filth
of
my
sinne
,
thou
which
art
whiter
then
snow
,
and
together
with
thy
Sonne
grant
my
request
,
making
me
a
Cittizen
of
heauen
Oh
God
,
who
hast
granted
vs
to
celebrate
the
translation
of
blessed
Thomas
,
we
humbly
beseech
thee
,
that
by
his
merits
and
prayers
we
may
be
translated
from
vice
to
vertue
,
and
from
prison
to
thy
kingdome
Such
prayers
are
to
bee
vpbraided
with
vanitie
,
which
are
made
without
any
authoritie
of
the
Lords
or
Apostles
Commaundement
,
and
must
rather
be
accounted
superstition
then
religion
.
To
pray
in
other
manner
then
Christ
hath
taught
vs
,
is
not
onely
ignorance
,
but
sinne
:
for
it
is
written
;
you
reiect
the
commandement
of
God
,
that
you
may
establish
your
Traditions
.
the
summe
and
generall
matter
of
all
lawfull
prayer
,
is
contained
in
the
Lords
prayer
,
and
euery
prayer
is
vnlawfull
which
is
not
leuelled
by
that
forme
.
euery
iust
person
many
Angels
attend
one
iust
person
That
men
are
guarded
by
Gods
Angels
,
is
a
matter
of
Faith
,
but
that
euerie
one
hath
his
peculiar
Angell
to
guard
him
,
is
not
of
saith
,
but
the
common
opinion
of
Saints
and
Doctors
That
euerie
elect
person
hath
a
speciall
Angell
to
be
his
keeper
when
a
iust
person
is
in
Purgatorie
,
his
good
Angell
repaires
thither
,
and
doth
visit
and
comfort
him
:
reporting
vnto
him
the
Masses
and
prayers
which
are
offered
for
him
in
the
world
,
and
willing
him
thereupon
to
rest
secure
in
the
hope
of
his
deliuerance
Antichrist
shall
haue
a
good
Angell
to
bee
his
Guardian
.
The
instruments
of
the
Pope
to
gather
in
mony
They
were
the
Popes
gold
mines
.
The
kingdom
of
heauen
is
alike
open
to
them
which
are
in
Britaine
,
and
those
which
are
at
Hierusalem
:
neither
thinke
thou
that
any
thing
is
wanting
to
thy
faith
because
thou
hast
not
visited
Hierusalem
adored
the
heauenly
King
,
and
not
the
woodden
Crosse
,
for
this
were
an
Heathenish
error
and
vanitie
of
impious
people
Almightie
God
,
for
the
testimonie
of
his
doctrine
and
truth
,
hath
oftentimes
wrought
great
miracles
,
euen
by
the
dead
carkases
of
his
Saints
,
in
witnesse
that
they
had
beene
his
Messengers
,
and
the
instruments
of
his
will
:
but
as
they
were
godly
inducements
at
the
first
to
leade
people
vnto
the
truth
,
so
afterwards
they
became
snares
,
to
leade
the
same
people
into
errors
.
They
were
intangled
with
no
vowes
Let
me
be
iudged
a
lyer
if
I
haue
not
seene
an
Abbot
ride
with
sixtie
horse
.
Labour
,
liuing
secret
,
and
voluntarie
pouertie
,
are
the
ensignes
of
true
Monkes
:
but
your
eies
behold
euery
thing
which
is
loftie
;
your
feete
runne
to
each
common
meeting
;
your
tongues
are
heard
in
euerie
councell
,
and
your
hands
despoyle
and
rauish
euery
patrimony
.
In
England
they
builded
Mansions
,
whose
towers
were
equall
to
Kings
Palaces
.
These
are
the
men
which
hoard
vp
inualuable
treasure
in
sumptuous
aedifices
,
and
loftie
walled
buildings
,
&c.
They
hang
vpon
rich
men
whom
they
know
to
abound
in
wealth
,
&c.
The
foure
Orders
of
Mendicants
inhabite
there
,
free
from
all
beggerie
.
Pouertie
which
religious
Orders
seeme
to
professe
,
is
more
hatefull
to
them
then
to
any
other
Order
of
men
.
twentie
fiue
millions
or
tuns
of
gold
to
Abbeys
and
Massemongers
If
a
man
haue
made
himselfe
wearie
in
digging
or
breaking
into
a
house
that
hee
might
rob
it
,
or
in
killing
his
neighbour
,
or
in
multiplying
vnchast
actions
,
or
trauelling
a
long
way
to
visite
his
Concubine
,
One
dish
is
serued
in
after
another
,
and
in
place
of
flesh
goodly
fishes
are
serued
double
vpon
the
board
.
When
one
is
satiate
with
one
sort
,
then
succeedeth
another
seruice
,
and
euerie
messe
is
so
daintily
cooked
,
that
after
a
man
hath
fed
vpon
foure
or
fiue
dishes
,
the
stomacke
is
prouoked
by
varietie
to
further
appetite
.
They
preach
Christ
fasting
in
the
wildernesse
,
and
themselues
liue
sumptuouslie
after
the
rule
of
the
Epicure
,
dining
in
his
garden
,
&c.
The
fasts
of
Catholickes
are
(
meere
gluttonie
)
and
Epicure
like
A
shadow
of
true
fasting
is
onely
found
in
the
Catholike
Church
.
Our
fastings
swimme
with
wine
,
and
ouerflow
with
abundance
:
and
by
varietie
of
fish
exceede
the
daintinesse
of
flesh
,
and
seeme
to
be
a
verie
mockerie
with
God
.
That
drinking
of
Wine
,
taking
of
Electuaries
,
Conserues
and
other
delicates
,
euen
after
a
sensuall
manner
,
breake
not
their
fasting
.
T.
W.
P.
It
was
the
error
of
the
Stoickes
to
deny
the
difference
of
sinnes
,
and
to
equall
a
scape
or
small
thing
done
amisse
to
a
hainous
crime
.
We
beleeue
there
is
great
diuersitie
of
sinnes
,
because
we
reade
the
same
;
and
yet
wee
iudge
,
that
it
is
verie
safe
to
beware
of
small
sinnes
as
if
they
were
great
,
&c.
Neither
doe
I
know
whether
we
may
call
any
sinne
small
,
seeing
it
is
committed
with
a
certaine
contempt
of
God
.
And
he
is
most
prudent
who
respecteth
not
so
much
the
quantitie
of
the
thing
commanded
,
as
the
dignity
of
the
commander
.
And
that
euery
thing
concerning
faith
and
good
life
,
is
found
in
plaine
sentences
of
the
Scripture
And
such
things
are
so
manifest
,
that
they
rather
require
an
hearer
then
an
expositor
and
all
necessarie
things
are
manifest
in
the
Scripture
And
although
the
profoundnesse
of
Gods
word
exerciseth
our
studie
,
yet
it
denyeth
vs
not
vnderstanding
making
the
easie
yoake
of
Christs
Gospell
heauier
then
the
state
of
Iewes
and
Gentiles
Let
euerie
one
in
their
owne
natiue
speech
pray
to
God
,
and
extoll
him
with
praise
And
blessed
is
the
people
which
vnderstandeth
his
melodie
And
let
vs
vnderstand
our
singings
,
and
not
powre
out
praises
without
vnderstanding
And
when
you
pray
to
God
with
Psalmes
and
Hymnes
,
let
that
be
cogitated
in
your
hearts
,
which
is
pronounced
with
your
voice
are
vnprofitable
,
so
long
as
they
be
not
vnderstood
What
benefite
can
he
reape
who
is
ignorant
of
the
thing
he
speaketh
?
That
euen
as
a
precious
stone
is
of
equall
value
in
the
hand
of
one
who
knoweth
not
the
price
thereof
,
as
in
a
skilfull
Lapidarie
his
hand
:
so
Prayers
are
of
equall
vertue
,
being
said
with
no
vnderstanding
,
as
with
knowledge
Et in aëra succus Corporis omnis abit , vox tantum atque ossa supersunt .
T. W. Cyril affirmeth , that Christ and his Apostles propounded the heauenly preaching vnto all , calling vnto their doctrine men and women of the baser sort : but he mentioneth not the Scripture , or women medling therewith . Our blacke White hath onely inuented it to proue himselfe a true Apostata .
was
afterwards
by
the
will
of
Christ
committed
to
writing
The
Scripture
was
therefore
indited
in
a
plaine
and
familiar
stile
,
that
it
may
be
vnderstood
of
small
and
great
,
exceeding
the
capacitie
of
none
Boyes
or
young
Lads
trained
vp
in
holy
Scriptures
,
are
made
most
religious
And
whosoeuer
is
conuersant
in
reading
holy
Scripture
,
is
made
better
by
it
,
and
becomes
profitable
to
others
Diuine
reading
,
daily
prayer
and
the
word
of
doctrine
,
are
the
nutriment
of
the
soule
:
nothing
is
difficult
to
them
who
are
conuersant
in
the
Scripture
as
they
ought
The
Scripture
is
able
to
make
such
as
are
trained
vp
in
it
,
wise
,
approued
,
and
of
sufficient
vnderstanding
The
beauty
of
veritie
and
the
exact
knowledge
of
truth
,
and
all
manner
of
good
instruction
,
whereby
one
is
made
compleate
,
conspicuous
and
glorious
in
vertue
and
good
workes
,
are
contained
in
holy
Scripture
T. W. P. WE will take into our consideration his corrupt proceeding , concerning the supposed generall erring of the whole Church : not remembring that in regard of Christs sollicitude , care , and affection to his Spouse , it is said , Cant. 1. My beloued is a cluster of Cypres vnto me in the vineyards of Engaddi , &c.
in
the
maine
obiect
of
faith
,
And
thus
the
state
of
the
question
betweene
the
Papists
and
vs
,
is
not
,
whether
the
Catholike
Church
may
erre
;
but
first
,
whether
the
Pope
or
Romane
Prelats
vsurping
ouer
the
visible
Church
,
may
erre
?
Secondly
,
whether
the
ordinarie
Pastors
of
the
Christian
Church
,
in
the
ages
succeeding
the
Apostles
,
may
at
any
time
generallie
erre
in
their
publike
doctrine
,
about
matters
belonging
to
the
secondarie
obiect
of
faith
.
Et
ratione
firmissimorum
suorum
T. W. The Church cannot erre in regard of Christs sollicitude , care , and affection . Cant. 1.14 .
T. W. That the vniuersall Church may erre , M. White laboureth to proue from the testimonie of Vincentius Lirinensis , saying ; Not onely some portion of the Church , but the whole Church it selfe is blotted with some new contagion .
Here our Doctor abuseth his Reader two wayes : one in concealing the word conetur : Vincentius saith , What if heresie endeuour to commaculate any part of the Church ? and secondly , in leauing out quid si , what if ; and so deliuering the Fathers words in an absolute and categoricall enuntiation , which are spoken onely of a supposall and hypothetically ; like as if a man did say ; Diuers folke of Suffolk report , that Maister White is extreamely giuen to his belly and to Epicurisme , vpon this supposall , if M. White be extreamely giuen , &c.
The
poyson
of
the
Arrians
had
now
defiled
,
not
a
portion
,
but
in
a
manner
the
whole
world
:
so
farre
,
as
that
welnigh
all
the
Latine
Bishops
being
deceiued
,
partly
by
violence
,
and
partly
by
fraud
,
had
a
certaine
blindnesse
cast
before
their
eyes
.
T. W. If a man doe say , What if diuers folke of Suffolke report , that Maister White is extreamely giuen to his belly and to Epicurisme ? &c.
Who
when
he
speaketh
a
lye
,
he
speaketh
it
of
his
owne
.
The
Prior
of
Thetford
entertained
his
brother
Bernard
,
a
Souldier
,
and
Guiscard
a
gun-bellied
Priest
into
his
Priorie
,
and
with
them
twaine
night
and
day
he
continued
eating
and
drinking
,
And
when
the
Souldier
was
laid
vp
or
departed
,
Guyscard
,
whose
belly
was
like
a
great
tankard
,
and
his
carkase
a
waine
load
aboad
still
with
him
,
and
swallowed
vp
all
the
victuals
of
the
Monkes
into
the
gulfe
and
charybdis
of
his
maw
Hereupon
there
growing
a
quarrell
betweene
the
Prior
and
his
Monkes
,
and
they
falling
to
words
;
a
certaine
Monke
in
his
furie
drew
forth
his
knife
,
and
sheathed
the
same
in
the
Priors
belly
,
slaying
him
in
the
verie
Church
.
Presbyteri
epulones
That
Priests
liue
according
to
the
Epicures
law
,
and
not
after
Christs
:
they
spend
their
whole
time
in
Tauerns
and
Taphouses
,
bowsing
,
gulling
,
dining
,
feasting
,
and
gaming
and
being
surfeited
and
drunke
,
they
fight
and
shout
,
and
make
vprores
with
impure
lippes
,
blaspheming
God
and
the
Saints
:
and
at
length
are
brought
to
rest
in
the
armes
of
their
Harlots
,
from
whence
they
returne
backe
to
the
Diuine
altar
.
T. W. Maister White maintaining a mathematicall , aerie , and inuisible Church , strengtheneth his cause with the supposed confession of the Rhemists * * Rhem. 2. Thes 2. an. 6. : but if their whole speech be set downe , they maintaine that the Church shall bee at no time latent and inuisible , no not in the greatest persecutions and times of Antichrist .
wholy
inuisible
and
the
Church
become
in
part
,
or
respectiuely
inuisible
.
the
few
daies
of
Antichrists
reigne
,
the
externall
state
of
the
Romane
Church
,
&
publike
entercourse
of
the
faithfull
with
the
same
,
may
ceasse
;
and
the
honour
,
obedience
,
and
communion
of
Christians
therewith
,
be
in
heart
and
secret
.
T.W. M. White alledgeth Augustine ( The Church may be so obscured , a a Aug. de bapt. l. 6. c. 4. that the members thereof shall not know one another ) to proue the inuisibilitie of the Church : whereas this Father doth not at all speake thereof in that place .
according
to
the
inward
and
most
eminent
grace
of
the
holy
Spirit
:
wicked
persons
,
that
although
they
seeme
to
be
in
the
Church
,
yet
they
appertaine
not
to
the
holy
Church
Saints
which
are
conioyned
in
charitie
,
may
one
of
them
not
know
another
bodily
.
couered
,
obscured
,
obnubilate
,
and
ouerflowed
with
flouds
and
clouds
,
and
not
appeare
because
of
the
rage
of
persecutors
:
Quid
impedit
officinam
decepti
cordis
fabricare
phantasma
,
quale
voluerit
?
What
can
hinder
the
forge
of
a
deceiued
heart
,
from
fashioning
to
it selfe
such
a
fansie
as
it
lusteth
?
The
Militant
Church
of
any
one
age
since
Christ
,
taken
generally
as
it
conteineth
all
Christians
,
Math.
is
visible
the
Papists
place
the
visibilitie
of
the
Church
in
a
visible
Monarch
and
head
the
Pope
,
and
in
the
publike
profession
of
Religion
,
in
a
subordination
to
his
regiment
.
And
they
make
the
visibilitie
of
the
Church
a
royall
,
pompous
,
and
glorious
visibilitie
,
such
as
is
the
visibilitie
of
earthly
Monarchies
and
Kingdomes
:
and
they
teach
,
that
hereby
the
Church
may
be
sensibly
knowen
and
differenced
,
euen
by
naturall
all
men
,
from
other
societies
Not
whether
there
be
alwaies
a
visible
Christian
Church
,
wherein
some
Pastors
teach
sauing
truth
in
the
capitall
Articles
of
Religion
,
and
by
their
actions
of
professing
,
and
teaching
the
same
,
are
visible
to
as
many
as
vse
the
meanes
,
and
haue
a
desire
to
know
the
truth
taught
by
them
;
for
this
we
acknowledge
:
but
secondly
,
whether
the
true
Church
of
Christ
on
earth
,
in
whose
communion
all
people
must
liue
that
come
to
saluation
,
be
an
outward
visible
Monarchie
,
consisting
of
the
Romane
Pope
,
and
Bishops
,
and
Pastors
and
people
subiect
to
them
:
exercising
the
worship
of
Christ
by
glorious
ceremonies
,
and
externall
actions
of
Religion
,
and
such
a
state
as
a
naturall
man
by
common
reason
and
sence
may
know
,
and
thereunto
adioyne
himselfe
,
being
assured
that
it
is
the
house
of
the
liuing
God
,
and
the
ground
and
pillar
of
truth
.
T.W. To proue that we absolutely embrace the markes of the Church deliuered by the Protestants , &c. hee produceth D. Stapleton , * * Stapl. princip. doctrin . l. 1. c. 22 writing : The preaching of the Gospell is the proper and very cleere note of the Catholique Church , so it be done by lawfull Ministers . But it is euident by a latter part of that sentence , purposely omitted by Maister White , that D. Stapleton doth allow the preaching of the Gospell by lawfull Pastors , so farre onely to be a note of the Church , as it is included in the Catholike note of succession , and no otherwise , &c.
These
men
thinke
the
teaching
of
the
true
Faith
,
is
not
possibly
all
the
markes
of
the
Church
,
but
none
of
them
saith
as
the
Iesuite
doth
,
it
is
no
good
marke
;
They
say
the
contrary
,
it
is
a
marke
indeed
,
a
cheefe
marke
,
a
proper
and
very
cleere
note
of
the
Church
,
a
note
ingrauen
,
and
perpetually
cleauing
to
it
,
&c.
There
is
no
Catholique
which
denies
true
doctrine
and
right
administration
of
the
Sacraments
to
be
notes
of
the
Church
.
T. W. In proofe of the Protestants marks of the church , to wit , truth of doctrine , and administration of Sacraments , Maister White alledgeth Valentia , saying f f Greg. Val. to . 3 d. 1. q. 1. p. 7. §. 18 ; Among whomsoeuer the truth of doctrine and Sacraments are holden , thereby it is knowne the Church is there . For the true displaying of this base iugling Minister , &c. 1. That which Gregorie Valence saith of the persons of which the Church consisteth , Maister White applieth to the markes by which it is knowne : secondly , he translateth , Ex ijs constare veram ecclesiam , of those persons the Church consisteth , thereby it is knowne the Church is there .
I
am
sure
all
Papists
will
grant
,
that
succession
,
vniuersalitie
,
&c.
are
no
markes
at
all
,
but
when
they
concurre
with
true
Faith
:
whereas
they
say
expresly
,
that
among
whomsoeuer
the
truth
of
Doctrine
and
Sacraments
are
holden
,
thereby
it
is
knowne
the
Church
is
there
.
We
confesse
,
that
if
lawfull
succession
of
Pastors
and
teachers
should
hold
without
veritie
of
doctrine
,
that
then
the
Church
could
not
sufficiently
be
proued
thereby
.
The
true
Church
cannot
be
without
veritie
of
doctrine
,
and
with
whom
these
are
altogether
sound
,
of
those
persons
the
Church
Consisteth
.
T. W. Maister white alledgeth Cardinall Bellarmine i i Bellar. de Ecc. l. 4. c. 3. , saying : The Catholike notes , ( succession , antiquitie , &c. ) make it not euidently true that it is the Church , but euidently probable : But Bellarmines words are , they make it euidently credible . Betweene these two there is this difference : if an hundred graue persons affirme such a thing , this testimonie makes the matter euidently credible ; but if two or three of one side should affirme , and as many of the other deny , then it were but euidently probable .
Faith
commeth
by
hearing
,
Rom.
Et
fiunt
non
nascuntur
Christiani
People
are
not
borne
Christians
,
but
made
such
.
in
the
Church
,
as
in
a
rich
depositorie
The
Church
is
the
house
of
the
liuing
God
,
And
the
faithfull
are
his
houshold
,
Ephe.
And
the
Church
is
the
Mother
of
Abrahams
children
.
Galat.
And
God
addeth
vnto
the
same
such
as
are
saued
.
Act.
To
life
and
saluation
no
man
commeth
but
he
which
hath
Christ
his
head
;
and
none
haue
Christ
their
head
but
such
as
be
in
his
bodie
,
the
Church
,
Ephe.
Certaine
outward
signes
and
properties
,
diuers
from
the
essence
,
whereby
the
true
Church
is
known
and
differenced
from
all
other
societies
,
humane
or
religious
In
former
times
good
Christians
were
made
knowne
sundrie
waies
:
it
was
manifested
by
miraculous
signes
,
who
were
good
Christians
and
bad
,
by
the
manners
of
people
,
&c.
In
euery
one
of
the
successions
of
the
Churches
,
the
faith
held
euen
as
the
law
and
the
Prophets
,
and
the
Lord
preached
.
A
man
cannot
know
any
thing
by
signes
,
vnlesse
he
vnderstand
that
whose
signes
they
be
.
Like
as
a
man
besides
his
reason
and
inward
forme
,
hath
outward
shape
and
stature
,
whereby
externally
he
is
differenced
from
other
creatures
:
so
the
Church
by
externall
accidents
might
alwaies
be
knowne
.
a
body
mysticall
They
require
sensible
markes
,
whereby
without
any
penetration
into
doctrine
,
or
consideration
of
the
principles
of
faith
,
one
may
know
by
the
view
of
outward
signes
,
that
such
a
societie
is
the
true
Church
,
euen
as
in
the
Apostles
age
any
vnskilful
person
might
by
the
miracles
wrought
by
our
Sauiour
and
the
Apostles
,
know
in
generall
that
they
taught
diuine
truth
.
But
the
notes
which
we
require
,
are
the
outward
proposing
of
the
doctrine
,
and
exercising
of
the
Religion
it selfe
in
such
a
manner
,
that
the
people
may
take
knowledge
thereof
and
come
vnto
it
;
and
then
by
euidence
of
the
thing
it selfe
be
conuicted
in
conscience
that
the
same
is
diuine
;
and
so
beleeuing
the
same
to
know
,
that
they
which
teach
and
professe
it
are
the
true
Church
.
That
as
darknesse
succeedeth
light
,
sicknesse
health
,
a
tempest
calmenesse
,
and
falshood
truth
;
so
false
Shepheards
may
occupie
the
seates
and
roomes
of
good
:
The
gracious
gift
of
veritie
,
and
wholesome
word
of
diuine
truth
They
stile
the
Pope
their
Colleague
,
their
good
Brother
,
their
fellow
Priest
before
the
Nicene
Councell
,
small
regard
was
had
to
the
Romane
Church
.
Wee
haue
the
Apostles
of
our
Lord
the
Authors
.
We
are
vndoubtedly
to
hold
that
which
the
Churches
receiued
from
the
Apostles
;
the
Apostles
from
Christ
,
and
Christ
from
God
.
Follow
thou
the
way
of
the
Catholike
discipline
,
which
hath
descended
from
Christ
himselfe
to
vs
by
the
Apostles
:
and
from
hence
must
descend
to
posteritie
.
The
Papacy
was
in
those
daies
come
to
that
passe
,
as
that
he
which
by
bribery
and
ambition
(
not
sanctitie
and
learning
)
was
able
to
doe
most
,
he
alone
obtained
the
dignity
;
good
men
being
either
oppressed
or
reiected
:
which
custome
would
to
God
our
times
did
not
still
retaine
.
Alasse
thou
Apostolike
Sea
,
which
in
the
daies
of
old
wast
the
glory
of
the
world
,
art
now
(
O
shame
)
become
the
shop
and
forge
of
Simon
Magus
:
and
hammers
continually
are
beating
on
thy
Stithy
to
make
hellish
coine
.
About
the
same
time
a
shamefull
confusion
of
the
Church
happened
in
the
citie
of
Rome
:
Three
Vsurpers
,
whereof
one
was
called
Benedict
,
occupied
that
seate
at
one
time
:
and
to
increase
the
heape
of
miserie
,
they
diuided
the
patriarchall
reuennues
betweene
them
,
one
of
them
hauing
his
abode
at
Saint
Peter
:
the
other
at
Saint
Marie
the
great
;
the
third
,
which
was
Benedict
,
sitting
in
the
Palace
of
Lateran
.
They
all
led
a
flagitious
and
filthy
life
He
committed
abhominable
villanies
T. W. Maister White is not ashamed to affirme , that wee take all authoritie from the Scripture , and giue it to the Church : and finallie , the Churches authoritie to the Pope .
T. W. Maister Whites words are ; Thomas saith c c Tho. Aq 2. 2. q. 1 ar. 10. , The making of a new Creed belongeth to the Pope , as all other things doe which concerne the whole Church . But Thomas Aquinas his words are : Noua editio Symboli , &c. A new edition of a Creede ; He meaneth by way of vnfoulding , explication , and explicite declaring of the Faith , alreadie reuealed in Scripture or Tradition . This diabolicall deprauation , and vncharitable impudence of our Minister , &c.
The
making
of
a
new
Creed
:
The
edition
of
a
new
Creed
.
Potestas
condendi
Symbolum
,
&c.
The
authority
of
making
a
Creed
,
belongeth
to
the
high
Bishop
of
Rome
.
Ex
his
patet
,
quod
Ecclesia
vel
Papa
,
ordinando
aut
faciendo
nouum
Symbolum
,
&c.
That
the
Church
or
Pope
by
ordaining
or
making
a
new
Creed
,
&c.
Ioh.
Arbor
.
theosoph
.
l.
5.
c.
10.
de
facto
T. W. Maister White chargeth D. Stapleton * * Stapl praef. ad princip. doctrinal . with saying ; That the foundation of our Religion , is placed vpon the authority of the Popes teaching , &c. But Stapleton hath no such saying , &c. And it is meerely forged by our calumnious Minister , thereby to suggest that we make the Pope the foundation of our faith , which we ascribe to Christ Iesus onely , and that we beare the ignorant in hand , the Pope , to be another God , &c. D. Stapleton onely meaneth , that the Pope is a secondarie foundation in regard of doctrine , not essentiall and primitiue .
a
primarie
or
principall
foundation
That
the
whole
frame
of
the
visible
Church
doth
so
leane
vpon
him
,
that
if
he
be
taken
away
,
the
same
falleth
:
He
hath
the
same
kingdome
with
Christ
,
and
sitteth
for
euer
in
the
visible
Church
vpon
the
Throne
of
Dauid
.
The
Pope
is
esteemed
a
corporall
God
in
the
world
.
All
the
Princes
of
the
earth
honour
and
worship
the
Pope
as
a
great
God
.
Great
Constantine
yeelded
him
diuine
honour
.
Romane
Popes
affect
domination
and
diuinitie
,
and
to
be
feared
more
then
God
.
calleth
the
Pope
,
our
Lord
God
:
In
imitation
of
Lucifer
they
will
be
adored
and
worshipped
as
Gods
,
neither
doe
they
thinke
themselues
subiect
to
any
,
but
are
as
the
sonnes
of
Belial
which
haue
cast
off
the
yoake
,
not
enduring
whatsoeuer
they
doe
,
that
any
should
aske
them
why
they
doe
so
.
All
power
is
giuen
you
both
in
heauen
and
in
earth
.
Cry
vnto
him
three
times
together
,
Thou
which
takest
away
the
sinnes
of
the
world
,
haue
mercie
vpon
vs
.
Oh
sonne
of
Dauid
haue
mercie
on
me
.
He
shall
beare
rule
from
Sea
to
Sea
,
and
from
the
riuer
vnto
the
ends
of
the
earth
.
That
he
as
supreame
Ecclesiasticall
Iudge
ouer
the
whole
world
,
had
authoritie
in
the
Primitiue
Church
,
to
entertaine
and
call
before
him
the
suites
and
controuersies
of
all
other
Churches
,
and
to
heare
and
determine
the
same
in
his
consistorie
as
the
highest
tribunall
,
from
which
there
lay
no
appeale
,
no
not
to
the
generall
Councell
T. W. First , Cyprian condemned the Nouatian Hereticks , because of the circumstance and manner of their fact , and not for the thing it selfe , to wit , because they sayled to Rome with merchandise of lies , and endeuoured to breake the vnitie of the Church ; and because they appealed without iust cause , and after conuiction .
It
is
iust
that
each
mans
fault
be
heard
and
iudged
where
the
same
is
committed
,
and
where
the
accusers
and
witnesses
be
present
.
That
euery
Bishop
within
his
owne
iurisdiction
,
hath
a
certaine
portion
of
the
Lords
flocke
,
committed
vnto
his
proper
care
and
iudgement
,
whereof
he
must
yeeld
account
to
God
.
T.W. If those Heretickes censured by the Bishops of Africa appealed to Rome , that so they might euade their present punishment , this argueth , that appeales were then in vse .
T. W. Cyprian calleth Rome the Chaire of Peter , and principall Church , from whence priestly vnity ariseth : And saith , the Romanes were they vnto whom vntruth could haue no accesse .
The
Chaire
of
Peter
The
rest
of
the
Apostles
were
the
same
with
Peter
,
endued
with
equall
fellowship
of
honour
and
power
.
Peters
Chaire
principall
Church
perfidiousnesse
can
haue
no
accesse
to
the
Romanes
:
T. W. When Maister White sheweth me in this Epistle of Cyprian , these words obiected : The vnitie of Bishops is broken , when men runne from their owne Bishops to the Bishop of Rome : I will publikely declaime him , The cunningest Optician , or rather Magitian , that the whole ministery of England affordeth .
of
Optician
,
Magitian
,
&c.
kindred
of
that
Cat
nursery
of
tales
T. W. Our fraudulent Doctor laboureth much to induce his credulous Readers to beleeue , that we hold , that the church can at her pleasure make that Scripture which is not , and vnmake that which once is Scripture .
The
Papists
haue
a
principle
among
them
,
that
the
Scriptures
receiue
all
their
authoritie
from
the
Church
,
meaning
thereby
,
they
are
not
knowne
to
be
true
,
neither
are
Christians
bound
to
receiue
them
without
the
attestation
of
the
Church
.
T.W. He curtaileth their sentence , concealing such their words as do limit the Churches authority therein . And wherein they doe acknowledge an infallible truth of the Scripture , before any approbation of the Church .
T. W. The Rhemists onely say , that the truth of the Scriptures cannot be made knowne vnto vs , without the attestation of the Church , and this is all which Maister White can collect from this testimonie , which we willingly grant .
by
the
attestation
of
the
Church
,
The
Prophets
themselues
being
now
taken
away
,
we
are
not
to
beleeue
their
prophesies
left
vnto
vs
in
writing
to
be
of
God
,
vnlesse
the
Church
doe
confirme
it
.
the
Pope
an
authentical
witnesse
of
diuine
truth
T. W. Doctor White in his thirteenth Digression , alledgeth Cardinall Cusanus , affirming q q Cusan . epist. 2 & 3. & 7. , that the sence of the Scripture is changeable , admitting diuers and contrarie expositions , according to the Churches iudgement .
But the Cardinall speaketh not this concerning principall and fundamentall points of Religion , but onely of such materials and actions , as according to the different commaundement of God and the Church , are at some times good and meritorious , ( as Abraham to slay his sonne ) and sometimes wicked and demeritorious , ( as when the King of Edom did sacrifice his son , 2. Kin. 3.27 . ) and the Popish Priest maketh instance in wedlocke , and generation of children in the prime ages of the world , and chastitie and single life in the latter ages thereof : And so his meaning is , that the Church at diuers times , deliuereth contrarie expositions of holy Scripture in those places onely , wherein the matter it selfe is variable .
It
is
a
foolish
Argument
to
reason
from
the
example
of
Christ
and
the
Primitiue
Church
,
for
the
Scriptures
are
fitted
to
the
time
,
and
diuersly
vnderstood
;
so
that
one
time
according
to
the
current
rite
(
of
the
Church
)
they
are
expounded
one
way
,
and
when
that
rite
of
the
Church
changeth
,
then
their
sence
is
changed
.
The
scriptures
are
a
nose
of
Waxe
.
They
are
a
leaden
rule
and
nose
of
Waxe
.
The
Scriptures
for
the
more
part
are
hard
,
obscure
,
and
ambiguous
,
like
a
nose
of
Waxe
and
Lesbian
rule
,
which
may
by
wicked
persons
be
drawne
this
way
or
that
way
.
Do
you
think
there
would
haue
beene
more
Heresies
and
Sects
,
if
there
had
beene
no
Scripture
at
all
?
Sure
I
rather
thinke
there
would
haue
beene
fewer
.
That
a
man
is
not
to
beleeue
the
Scriptures
to
be
diuine
,
because
the
Scripture
it selfe
saith
so
:
more
then
one
is
to
beleeue
the
Alchoran
to
be
of
God
;
because
in
sundry
places
thereof
wee
reade
,
that
it
was
sent
from
heauen
by
God
.
then
Ethelbert
and
eighteene
persons
besides
,
who
(
as
William
Malmesburie
the
Monke
reporteth
)
daunced
by
the
space
of
a
whole
yeare
,
not
ceasing
night
or
day
,
because
they
had
disquieted
one
Sir
Robert
a
Priest
,
while
hee
was
saying
Masse
,
in
the
honor
of
S.
Magnes
.
And
speaking
what
they
lust
,
they
doe
according
to
the
law
of
like
,
heare
what
they
lust
not
T. W. I charge you M. White with much foule demeinor : first , because you cite that which is taken out of the glosse of Gratian , as if it were the Canon law , the same being of incomparable lesse authoritie : secondly , because that which is spoken of the Pope when the fact is doubtfull , in which case the glosse requires no more in the behalfe of the Pope , then which euery Christian in charitie is to performe to a common person ; namely , to abstaine temerarious censure , and to interprete doubfull actions in the better part : you apply to actions wherein both the fact and the right are manifest .
We
may
not
doubt
the
Pope
to
bee
holy
,
whom
the
height
of
so
great
dignitie
doth
extoll
;
in
whom
if
meritorious
deedes
be
wanting
of
his
owne
,
yet
those
are
sufficient
which
are
imparted
vnto
him
from
the
predecessor
of
his
Sea
:
the
Roman
Pontifex
canonically
elected
,
is
vndoubtedly
sanctified
by
the
merits
of
blessed
Peter
.
purpled
priest
What
if
it
be
manifest
concerning
the
Pope
,
that
he
hath
committed
adulterie
or
homicide
The
Popes
deeds
are
excused
euen
as
the
homicide
of
Sampson
,
the
theft
of
the
Hebrewes
,
and
the
Adulterie
of
Iacob
:
Canon
Law
That
the
Pope
is
immediatly
assisted
by
diuine
grace
,
and
that
he
cannot
erre
,
whether
he
vse
meanes
and
diligence
in
searching
out
the
truth
or
not
(
Vt
Augustinus
loquitur
,
as
Augustine
speaketh
)
Called
him
proud
,
vnlearned
,
of
a
blinde
and
of
a
wicked
minde
Catholikes
grant
,
that
it
is
lawfull
to
hold
or
beleeue
contrary
to
the
practise
of
what
the
Pope
commandeth
,
so
we
doe
according
to
his
commandement
:
harmelesse
beast
,
an
Asse
T.W. MAister White pretendeth , that the Catholikes doe acknowledge all sufficiencie of Scripture , both for the interpreting it selfe , without any needfull explication of the Church , as also for it fulnesse , &c.
That
the
Scripture
proueth
it selfe
to
be
the
word
of
God
,
and
receiueth
not
authoritie
(
to
wit
,
principally
and
totally
)
from
the
Church
.
It
is
the
office
of
the
true
Church
to
interpret
the
Scriptures
:
The
bounds
of
the
Church
were
the
holy
Scripture
and
let
men
teach
what
they
say
,
by
the
Scriptures
,
otherwise
they
are
to
feare
a
woe
prepared
for
them
,
which
adde
to
the
Scripture
and
whatsoeuer
is
besides
the
diuine
Scripture
,
because
it
is
not
of
faith
,
is
sinne
and
set
by
that
which
seemeth
truth
to
this
man
or
that
man
,
and
enquire
all
these
things
out
of
Scripture
And
reade
vs
this
out
of
the
Law
,
the
Prophets
,
the
Psalmes
,
or
out
of
the
Gospels
or
Apostolicall
writings
,
and
we
will
beleeue
you
T. W. The Aduersarie about this quotation , accuseth M. white ; first , for adding these words not found in Bellarmine , other meanes may faile : secondly , for making speech generall , whereas the same is vtterred particularly against the Swenkfeldians .
Other
meanes
may
faile
The
word
of
God
is
hidden
to
none
,
it
shineth
to
all
men
,
and
there
is
no
Cimmerian
darknesse
therein
.
The
Scripture
speaketh
in
such
a
manner
,
vt
affabilitate
paruulos
nutriat
,
that
by
it
familiar
speaking
,
it
nourisheth
little
ones
.
And
as
a
familiar
friend
without
glosing
,
it
speaketh
to
the
learned
and
vnlearned
and
Euangelicall
words
carrie
their
owne
exposition
with
them
You
haue
the
Scriptures
before
your
eyes
,
like
bright
lampes
of
vnderstanding
,
and
the
Scripture
expoundeth
it selfe
,
and
permitteth
not
the
hearer
to
erre
it
declareth
and
interpreteth
it selfe
T. W. To proue that all points in Controuersie must definitiuely be determined by the written word alone , without any respect to the Churches authoritie : in the explication whereof hee marcheth out , making Bellarmine a a Bellar. de verb Dei , l. 1. c. 2. his buckler , &c.
I
reade
his
hand-writing
,
the
same
is
an
inuincible
fortresse
vnto
me
.
a
Bishop
is
Gods
steward
indirectè
ad
spiritualia
,
by
crooked
subordination
to
spirituall
affaires
,
or
by
a
direct
regitiue
authoritie
,
T. W. The summe of your accusation is , That whereas Bellarmine maketh the Scripture a rule of faith in part , M. White produceth him to perswade , that he maketh the same a totall rule .
The
proper
and
cheefe
end
of
Scripture
was
not
to
be
the
rule
of
faith
,
but
a
certaine
profitable
commonitorie
,
to
preserue
the
doctrine
receiued
by
preaching
.
There
is
one
rule
of
faith
,
indubitate
and
certaine
,
namely
the
word
of
God
declared
by
the
Church
faith
cannot
rest
vpon
any
thing
but
the
authoritie
of
the
diuine
word
The
rule
of
Catholike
saith
must
be
certaine
and
knowne
;
and
there
is
nothing
better
knowne
or
more
certaine
then
the
Scripture
.
The
holy
Scripture
is
the
sole
rule
of
veritte
,
and
whatsoeuer
differs
or
contradicteth
the
same
,
it
is
error
and
cockle
,
with
whatsoeuer
shew
it
come
forth
.
The
doctrine
of
the
Bookes
of
the
Prophets
and
Apostles
,
is
alone
the
foundation
of
truth
,
and
the
rule
,
&c.
T. W. Eckius his words are m m Eckius ench . l. 1. de Script . & Ecclesia . ; The Scripture is not authenticall without the authoritie of the Church : Maister White alledging this Author , affirmeth ; They say the Scripture receiueth all the authoritie it hath from the Church , and from Tradition .
The
Scripture
is
made
authenticall
vnwritten
doctrines
giuen
by
diuine
inspiration
touching
matters
of
Faith
and
Religion
,
which
the
Apostles
by
word
of
mouth
deliuered
secretly
onely
to
the
chiefe
Pastors
of
the
Christian
Church
,
to
be
taught
in
the
same
:
and
the
which
being
not
committed
by
them
to
writing
as
the
Siriptures
were
,
yet
are
a
part
of
the
rule
of
faith
,
and
of
equall
or
greater
authoritie
then
the
written
word
Ea
quae
ex
sola
Dei
voluntate
proueniunt
,
&c.
nobis
innotescere
non
possunt
,
nisi
quatenus
in
sacra
Scriptura
traduntur
,
per
quam
diuina
voluntas
nobis
innotescit
.
The
things
which
proceede
from
the
will
of
God
onely
,
cannot
be
made
knowne
vnto
vs
but
so
farre
as
they
be
deliuered
in
holy
Scripture
,
by
which
Gods
will
is
manifested
.
Men
must
dare
to
say
nothing
in
diuine
matters
,
but
that
which
is
deliuered
in
the
sacred
Scripture
.
The
reason
whereof
is
,
because
the
Scripture
is
giuen
vnto
vs
a
sufficient
and
infallible
rule
,
for
the
regiment
of
the
whole
Ecclesiasticall
body
and
all
the
parts
thereof
,
to
the
end
of
the
world
.
T. W. Canus his words are a a Canus loc l. 3. c. 3. sundam . 4. ; To the confutation of Heretickes , there is greater force in Tradition then in Scripture . And againe ; Tradition hath greater strength against Heretickes then the Scripture ; yea , almost all disputations with them , must be determined by the Scripture . Maister White setteth downe Canus his meaning in this manner : There is more strength to confute Heretickes in Tradition , then in the Scripture ; yea all disputations with them , must be determined by Tradition , &c.
1. M. White leaueth out the aduerbe fermè almost , or in a manner .
That
the
Apostles
deliuered
not
all
the
mysteries
of
Religion
to
the
faithfull
in
publike
,
but
some
part
thereof
in
secret
to
the
perfecter
sort
T.W. Saith , they distrust not the Scripture , nor want the same to proue their Catholike doctrine .
Neither
are
they
able
to
proue
one
maine
or
capitall
Article
of
their
Trent
faith
by
Tradition
,
beginning
in
the
primitiue
Church
,
and
descending
to
our
age
by
the
perpetuall
current
of
the
Doctors
of
the
Church
euer
since
.
T. W. Thus we see how our Doctor by his fowle collusions , hath laboured seuerall waies to oppresse and obscure the worthinesse of Gods Catholike Church .
T. W. He falslie ascribeth vnto her head an vsurping soueraigntie .
T. W. She euer sendeth forth most glorious beames of splendor and truth , and perpetuitie , according to that of the Psalmist , He hath set his Tabernacle in the sunne ; which contrary to our inuisibilists for these 1600. yeares , did neuer set vnder the Horizon of an vniuersall Latencie : That sun which neuer expatiates beyond the Tropicks of Gods Traditionarie or written word ; that sunne which with it defining , and infallible authoritie , in explicating the true sence of Gods word , dissipates and dissolues all cloudes of error : finally , that sunne whose concentrous vniformitie could yet neuer brooke any innouation or noueltie .
Laudatis
antiquitatem
,
&
nouè
de
die
viuitis
:
You
magnifie
antiquitie
,
but
fashion
your
Religion
after
a
new
cut
.
To
feare
God
and
honour
the
King
By
me
Kings
raigne
,
Prou.
and
no
person
had
right
to
remooue
the
Diademe
,
and
take
the
Crowne
from
the
Kings
head
,
but
God
himselfe
,
Ezech.
Thy
wine
is
mixed
with
water
Surge
Petre
&
macta
T. W. MAister White suggesteth , that we require not any true and inward faith , or other vertues , to denominate or make one a perfect member of Gods Church , but onely an inward shew thereof : and to this end introduceth Bellarmine a a Bellarm. de eccles. l. 3. c. 2. , speaking thus : No inward vertue is required to make one a part of the true Church , but onely the externall profession of faith .
The
note
of
sanctitie
belongeth
not
to
the
Protestants
Church
,
by
reason
many
of
their
people
are
euidently
more
wicked
,
then
they
were
in
former
time
.
T. W. Bellarmine acknowledgeth , that all Theologicall vertues are found in Gods Church , and that inward vertues are necessarie for a Christian soule : and he compares such as want the same , to the lesse profitable and excrementall parts of the bodie : and Maister White wrongeth the Cardinall , who saith ; That a man onely of outward profession , is but aliquo modo pars ecclesiae , meaning onely in an imperfect or aequiuocall manner of being , &c.
That
a
man
of
outward
profession
onely
,
is
a
part
of
the
true
Church
,
in
an
imperfect
and
aequiuocall
manner
of
being
onely
,
T. W. Maister White alledgeth Bellarmine h h Bellarm. de iustif. l. 1. c. 7. , saying ; Faith is better defined by ignorance , then by knowledge ; to proue , that among vs the lay people are not bound to know what the matters of faith be . But Bellarmine speaketh of such knowledge as proceedeth from the demonstrable euidence of the thing known , and is incompatible with faith ; and not of Christian vnderstanding , going with faith , and proceeding from diuine reuelation ▪ for shame Maister White forbeare to seduce any longer the ignorant , &c. making them beleeue , that Bellarmine doth support a supine , and affected ignorance of the articles of faith .
T. W. Maister White alledgeth Nauar , saying ; It is heresie for a lay man to dispute of matters of faith . But the said Author maketh it onely mortall sinne , and a lesse offence then heresie .
De
haereticis
T. W. MAister White , pag. 343. produceth a testimonie from Synesius Bishop of Ptolemais , who in an Epistle to his friend Euopius , writeth thus : Niceph. hist. eccles. l. 14. c. 55. The sacred hand of Theophilus hath giuen me a Wife , and hereupon I testifie to all men , that I will neither forsake her , neither priuily as an adulterer keepe her company , but I will pray to God to send me by her many and good children . Here our Ministers incredible deceipt ( of which he is to himselfe most conscious ) lyeth , in applying the words , spoken by Synesius when he was a lay man , to him as he was afterward a Bishop and Priest , &c. Synesius after he was created Bishop of Ptolemais , liued for all the time after separated from the company of his wife : and he acknowledgeth in this very Epistle , that marriage , with a determination , not to leaue the company of his wife , is a sufficient barre or let to Priesthood .
Now what doe you say Maister White ? doe you not thinke that this your perfidious dealing being once made knowne , will become odious , & c ?
T. W. For his further patronizing of Priests marriage , he vrgeth that often obtruded place of Saint Paul , Heb. 13. Marriage is honourable among all men , and at these words citeth in the margent Sozomen , as writing , that Paphnutius maintained the Protestants construction of that place , so as that Priests might absolutely marrie at any time .
T. W. The Councell of Nice did onely tolerate and permit the marriage of Priests , before their entrance into Priesthood , but not after their consecration ; which doth absolutely crosse the scope of M. White , who will haue it lawfull for men to marrie after they be entred into Orders .
Toyes
and
idle
words
are
vanitie
in
secular
persons
,
but
in
a
Priests
lips
they
be
blasphemies
.
T. W. The Doctor for the great auersion which he hath of fasting , and forbidden meates for certaine daies , writeth ; that ancient Monkes made no distinction of meates , and alledgeth Austin r r Aug. de mor. eccles. l. 2. c. 33. , &c.
The
same
persons
which
refraine
when
they
are
in
health
,
if
sicknesse
constraine
them
,
receiue
any
foode
without
difference
;
yea
,
they
which
bee
in
health
,
doe
curteously
minister
the
same
to
the
weake
,
and
generally
to
all
which
cannot
otherwise
enioy
their
bodily
health
:
and
whereas
some
persons
foolishly
refuse
that
which
is
thw
.
offered
,
they
brotherly
admonish
them
to
beware
,
least
by
vaine
superstition
they
rather
make
themselues
vnhealthfull
then
holy
.
Lust
or
venerie
is
not
ascribed
to
matrimony
,
no
not
by
the
verie
Gentiles
,
but
to
inordinate
,
vnnaturall
,
or
prodigious
lust
,
Oh
how
many
wretched
Priests
in
Italy
,
France
,
Spaine
,
and
other
Regions
,
doe
by
incontinency
flye
more
swiftly
then
an
arrow
to
the
region
of
hell
!
Our
moderne
Priests
are
like
Satyres
or
incubi
through
letcherie
:
and
as
the
incubi
or
night-mares
are
reported
to
haue
begotten
Giants
:
So
the
Priests
of
Priapus
and
Beelphegor
Baal-Peor
,
Numb.
by
the
vehemencie
of
lust
,
beget
grosse
and
corpulent
children
.
Shall
feigne
chastitie
that
he
may
deceiue
the
more
:
A
Bishop
must
be
the
husband
of
one
wife
,
&c.
one
that
ruleth
well
his
owne
house
,
hauing
his
children
in
subiection
,
Euenso
must
their
wiues
be
graue
,
&c.
let
the
Deacons
be
the
husbands
of
one
wife
,
ruling
their
children
and
their
houses
well
.
The
Apostle
admitteth
the
husband
of
one
wife
,
whether
he
be
a
Priest
or
a
Deacon
,
or
a
lay
man
,
which
vseth
matrimony
without
reprehension
.
All
the
Epistles
of
the
Apostles
which
teach
sobrietie
and
continency
,
and
which
deliuer
innumerable
precepts
of
matrimony
,
procreation
of
children
,
and
household
gouernment
,
do
no
where
prohibite
or
disanull
honest
and
temperate
matrimony
.
Impose
the
yoke
of
single
life
vpon
no
man
,
for
it
is
a
perilous
burthen
,
and
hard
to
be
kept
,
euen
when
it
is
obtained
,
if
it
be
obserued
of
necessity
.
That
he
administred
the
Priesthood
vnder
Decimus
,
and
liued
next
vnto
him
with
Victoria
his
wife
:
Let
the
priest
Numidicus
be
placed
among
the
presbyters
of
Carthage
,
who
cheerefully
beheld
the
Martyrs
when
they
were
burned
,
and
with
them
his
owne
wife
,
Lateri
suo
adhaerentem
,
tarying
by
his
side
.
It
was
then
lawfull
for
Priests
to
haue
wiues
.
In
the
prime
age
of
the
Church
we
reade
that
Priests
were
married
.
In
that
age
,
because
of
the
scarsitie
of
single
men
,
wedded
Priests
were
chosen
.
The
primitiue
Church
did
not
erre
,
which
permitted
Priests
to
enioy
wiues
:
In
the
primitiue
Church
Priests
were
married
,
because
then
there
were
but
few
,
and
by
reason
they
had
wiues
before
their
conuersion
;
and
they
vsed
matrimony
soberly
,
and
the
Church
was
not
yet
endowed
with
temporall
possessions
.
The
Church
had
many
such
Not
a
few
Bishops
of
the
East
,
liuing
in
the
Episcopall
office
,
procreate
children
by
their
lawfull
wiues
.
That
wedlocke
is
so
precious
,
that
with
it
one
may
ascend
to
the
throne
and
dignitie
of
a
Bishop
This
was
done
by
him
after
a
new
fashion
,
and
as
many
conceiued
,
of
an
inconsiderate
zeale
,
and
that
it
caused
a
greeuous
scandal
in
the
Church
:
and
how
,
few
Priests
after
the
enacting
of
this
law
liued
continently
;
but
some
for
lucre
and
vaine-glorie
feigned
continency
,
and
many
did
accumulate
to
incontinency
,
periurie
,
manifold
adulteries
,
&c.
If
according
to
Ezekiel
his
prophesie
,
we
dig
through
the
wall
,
we
shall
finde
in
the
house
of
God
an
horrible
abomination
:
for
after
and
besides
fornication
,
adulterie
,
and
incest
,
the
very
passions
of
ignominie
and
workes
of
filthinesse
,
(
Rom.
are
not
wanting
,
for
which
the
cities
of
Sodome
and
Gomorrha
,
the
verie
nurses
of
filthinesse
were
praedamned
.
Some
of
the
Priests
of
the
Church
are
besprinkled
with
the
lothsome
and
matterie
filth
of
this
vncleannes
,
and
abstaining
from
the
remedie
of
wedlocke
,
they
breake
out
into
all
flagitious
wickednesse
.
And
thou
,
O
vigilant
Gregorie
,
what
wouldest
thou
haue
done
if
fortune
had
reserued
thee
vntill
our
daies
,
in
which
to
dally
with
women
,
to
whore
,
drinke
,
to
rauish
and
deflowre
virgins
,
to
adulterate
wiues
,
is
become
the
principall
studie
of
Priests
,
in
so
much
,
that
To
this
sinne
(
of
drunkennesse
)
is
ioyned
another
more
grieuous
staine
of
offence
;
to
wit
,
the
vnlawfull
societie
of
Priests
and
Deacons
with
women
,
which
how
intollerable
enuy
and
hatred
of
all
the
professors
of
Catholike
faith
against
sacred
persons
,
it
hath
procured
from
the
first
beginning
vntill
now
,
can
hardly
be
expressed
.
And
we
must
ingenuously
confesse
,
that
no
staine
of
wickednesse
hath
more
grieuously
offended
the
eyes
of
the
vulgar
,
and
ministred
greater
occasion
to
their
rage
and
crueltie
against
the
Ecclesiasticall
state
then
this
.
the
letcherie
of
the
Popish
Cleargie
,
was
a
generall
and
a
rooted
euill
:
and
many
iudged
it
a
smaller
offence
for
Priests
to
liue
with
Concubines
of
their
owne
,
then
to
commit
more
grieuous
crimes
with
the
wiues
and
daughters
of
their
Parishioners
,
besides
other
more
horrible
abhominations
.
Priests
in
our
daies
are
not
the
husbands
of
one
wife
,
(
according
to
Paul
,
but
fornicators
with
tenne
or
twentie
harlots
.
An
inquirie
being
made
in
Germany
into
Ecclesiasticall
persons
,
there
was
scarce
one
found
who
was
not
a
Simoniacke
or
a
fornicator
.
If
this
Pope
at
any
time
were
not
oppressed
with
businesse
,
he
deuoted
himselfe
to
all
sorts
of
pleasure
without
respect
,
being
especially
addicted
to
women
,
of
which
he
begat
foure
sonnes
and
two
daughters
.
The
chiefe
of
his
Lemmans
was
Vannocia
,
a
Romane
,
which
by
reason
of
her
beautie
and
amorous
dalliance
,
and
maruellous
fruitfulnesse
in
his
meaner
fortunes
,
he
detained
in
a
manner
as
a
lawfull
wife
to
haue
lulled
night
and
day
without
any
shame
,
in
the
armes
and
embracings
of
the
great
Countesse
Maud
:
and
that
she
being
surprised
with
the
stolne
dalliance
of
this
Pope
,
regarded
not
second
marriage
after
the
deceasse
of
her
first
husband
.
for
sodomiticall
filthinesse
,
with
his
Pages
and
Chamberlaines
,
Few
of
them
were
found
without
that
fault
:
If
a
Priest
keepe
his
Concubine
priuately
within
his
owne
or
his
friends
house
,
he
incurreth
not
the
penaltie
of
this
Constitution
.
many
Clearkes
in
their
daies
did
openly
keepe
Concubines
as
their
wiues
,
and
brought
vp
children
.
The
Priests
being
at
a
fee
with
the
Prelates
,
doe
commonly
and
openly
keepe
their
Concubines
.
Oh
greeuous
Priests
,
Deacons
,
and
Subdeacons
,
do
in
the
open
face
of
the
world
keepe
Concubines
as
if
they
were
wiues
,
and
openly
bring
vp
their
children
.
the
Abbot
of
Neruesa
,
besides
other
vnchaste
behauiour
,
was
accused
to
the
State
of
Venice
for
daily
filthinesse
with
his
naturall
Sister
.
Scipio
Saracino
,
a
Canon
of
Vincenza
,
was
in
like
manner
accused
,
for
putting
in
practise
his
lecherie
euen
within
Churches
.
builded
a
famous
Stewes
That
according
to
some
great
Canonists
,
the
Popes
law
doth
so
farre
forth
tolerate
fornication
,
that
it
compelleth
harlots
to
play
the
queanes
with
any
that
will
,
prouided
alwaies
that
they
be
paid
their
fee
.
That
they
maintaining
decrees
of
chastity
with
their
tongue
,
serued
vile
lusts
,
some
vsing
Harlots
and
Lemmans
,
and
many
abusing
young
men
.
It
is
not
the
loue
of
single
life
,
and
a
desire
to
be
without
women
,
which
hath
perswaded
you
,
for
at
his
pleasure
euerie
one
hath
his
mate
by
his
side
;
but
you
seeke
libertie
for
lasciuiousnesse
and
lust
.
Nondum
erat
Ecclesia
dotata
Whiles
the
Church
was
not
endowed
with
temporall
wealth
and
dominion
,
it
had
married
Priests
.
T. W. Our Minister laboureth to proue by the confession of Catholikes , that working of true miracles is common to Heretickes , and therefore no peculiar note of the true Church or faith : and to this end he alledgeth Baronius a a Baron . annal. to . 1. an 68. n. 22. touching the miracles of Simon Magus , &c. But Baronius affirmeth not that these were true miracles , but impostures and slights onely .
I
beheld
an
Hereticke
of
the
sect
of
Macedonius
,
at
Cyzicum
,
who
by
pretext
of
praier
remoued
an
Oliue
tree
out
of
the
place
wherein
it
grew
,
&c.
and
this
same
Heretick
caused
a
dead
man
to
speake
,
&c.
Wherefore
it
is
not
meete
to
admit
euery
one
which
worketh
signes
,
for
a
Saint
,
but
we
must
examine
things
according
to
the
Apostles
rule
:
Beleeue
not
euery
spirit
,
but
try
the
spirits
whether
they
be
of
God
or
not
.
Christ
tooke
out
her
heart
,
and
gaue
her
a
new
one
.
T. W. MAister White alledgeth Bellarmine a a Bellar. de Euchar . l. 3. c. 23. , saying ; It may iustly be doubted whether the text be cleare enough to inforce transubstantiation , seeing men sharpe and learned , such as Scotus was , haue thought the contrary . But here are certaine words omitted , ( to wit ) it may iustly be doubted , whether the text without the declaration of the Church , be cleare enough to conuince an obstinate man , in the point of Transubstantiation , seeing men sharpe and learned , &c.
That
the
words
of
the
Gospell
carry
their
exposition
with
them
.
It
is
vnlawfull
to
impose
a
meaning
,
but
we
must
rather
receiue
a
meaning
from
holy
Scripture
.
Ostensions
which
are
in
Scripture
,
cannot
be
made
knowne
but
by
the
Scripture
.
T. W. In this next place we will descend to the Sacrament of penance , prophaned by this our Doctors deprauations .
T. W. And first , to beare the Reader in hand , that by the acknowledgement of Catholiks , auricular confession and other parts of this Sacrament , are not necessarie .
T. W. He produceth the Maister of Sentences , saying ; by Contrition onely , without Confession or paiment of outward punishment or liberalitie of the Prelat , or paines of Purgatorie , I may goe straight to heauen : where we finde these words , ( or liberalitie of the Prelate , or paines in Purgatorie ) to be added by Maister White , to make the confession of this Author more full and swelling .
T. W. The Reader ought to conceiue , that although all Catholikes teach , that perfect contrition is of force to blot out a mans sinnes , yet they hold , that this contrition cannot be without confession , at least in voto , that is , that the partie hath a desire to confesse his sinnes to a Priest when opportunitie shall serue .
without
reference
to
the
keyes
,
or
confession
made
to
the
Church
.
It
seemeth
that
one
may
haue
perfect
contrition
sufficient
to
remission
of
sinnes
,
without
the
purpose
of
confession
If
by
penitency
sins
are
remitted
without
an
explicit
purpose
of
Sacramentall
confession
,
then
they
are
blotted
out
without
any
reference
to
the
keyes
.
T. W. Such you see , is the proceeding of our Minister through his whole book , euer inuesting his doctrine and assertion with most fowle and stained deprauations , well discouering the spotted guiltinesse of his soule ; therefore I could wish Maister White ( that so his mind might be apparelled answerably to his name ) to follow the admonition of the Euangelist , Get thee a white garment , ( to wit , of repentance and future integritie ) that thou maist be clothed , and thy filthy nakednesse do not further appeare .
Physition
heale
thy selfe
Hypocrite
pull
out
the
beame
,
&c.
T. W. To make the Catholike doctrine of satisfaction more vngrateful , Maister White produceth Bellarmine q q Bellar. de purgator . l. 1. c. 10. thus writing : Christs satisfaction it selfe taketh not away the punishment due vnto vs , but it remooueth it so far forth , as we haue grace from thence to make our owne satisfaction of power .
In this place Bellarmine handling a Schoole point , whether our satisfaction receiuing his force from the passion and satisfaction of Christ , may be tearmed one satisfaction , or two satisfactions , resolueth that it is but one satisfaction , and that formally ours , neither by this is excluded Christ or his satisfaction . Here all men may see , that Bellarmine does in no sort detract from the passion or satisfaction of Christ , for hee saith ; 1. That Christs satisfaction is not excluded by ours . 2. That by his satisfaction we haue grace to satisfie . 3. That our satisfaction applyeth Christs to vs . 4. That without Christs satisfaction , ours can be of no force .
A
iust
person
may
simply
and
absolutely
in
condignitie
(
or
iustice
)
satisfie
for
veniall
sinne
,
and
not
obtaine
the
remission
thereof
freely
.
Christ
did
not
offer
his
owne
satisfaction
onely
to
God
the
Father
to
be
accepted
,
but
also
ours
,
that
by
the
power
of
our
satisfaction
,
the
debt
of
temporall
punishment
might
be
discharged
.
It
pleased
Christ
to
conioyne
our
satisfaction
with
his
owne
.
When
as
temporall
punishment
is
remitted
vnto
vs
,
for
satisfaction
made
in
grace
,
the
debt
is
not
forgiuen
vs
,
but
is
truly
taken
away
by
our
compensation
,
and
we
are
worthy
to
be
free
of
that
temporall
punishment
.
The
workes
which
we
exhibite
to
God
after
our
iustification
by
the
help
of
grace
,
do
in
such
sort
by
their
very
nature
,
without
any
pact
or
promise
of
God
,
satisfie
for
the
temporall
punishment
of
another
life
(
in
Purgatorie
)
that
God
can
in
no
sort
iustly
punish
the
man
who
hath
thus
satisfied
.
If
a
man
be
considered
in
the
state
of
grace
,
&c.
thus
he
doth
most
properly
and
according
to
equality
,
satisfie
God
,
if
we
ioyne
our
merits
to
Christs
.
T. W. TO the iustifying , that Catholikes are as farre ingaged in defending that blasphemous and horrible doctrine , Digress . 41. §. 50 pag. 271. that God is the Author of sinne , as the Protestants are , he alledgeth Bellarmine , &c.
We
hold
that
God
is
not
the
Author
of
sinne
,
but
the
Diuell
and
mans
owne
will
;
the
contrarie
whereunto
we
defie
as
blasphemie
.
T. W. He alledgeth Bellarmine b b Bellar. de amis grat . l 2. c. 13. , thus writing ; God by a figure , &c. Thus our Minister alledgeth Bellarmine , and then triumphantly concludeth : Let our Aduersaries looke well into these speeches , and they shall finde that we say in effect no more . Your Aduersaries , Maister White , haue looked well into these speeches , and they doe find and say in effect , that you are a most faithlesse , dishonest , and corrupt Writer , and indeed one of those whom the Spanish phrase calleth , Vn hombre de salmado , a fellow without a soule : for if you either feared God , or had a true conceipt of any Religion , or thought that the soule were immortall , you would neuer depraue this Author as you doe , making the Catholickes to be patrons of that blaspemie , which in their soules they damne to the pit of hell .
It
is
the
fashion
of
those
,
whose
breasts
and
soules
the
Diuell
inhabiteth
,
to
testifie
their
venimous
rancour
with
a
furious
voyce
:
concurreth
as
an
vniuersal
cause
,
to
the
substance
and
entity
of
the
action
:
The
entity
of
the
hatred
of
God
considered
in
it selfe
,
is
not
euill
&c.
As
an
vniuersall
cause
he
conferres
a
certaine
force
and
influxe
indifferent
,
&c.
God
withholdeth
his
grace
,
being
bound
to
no
man
,
and
leaueth
the
wicked
to
themselues
:
whereupon
it
followeth
,
that
their
harts
harden
,
and
they
cannot
but
sinne
.
The
manner
how
he
hardeneth
,
is
not
by
creating
the
sinne
,
(
as
he
doth
grace
in
the
elect
)
but
by
denying
them
the
power
of
his
grace
which
should
mollifie
them
,
and
by
offering
them
sundry
obiects
,
which
they
conuert
into
occasion
of
sinne
and
ruine
,
&c.
God
doth
not
onely
forsake
,
and
by
desertion
suffer
men
to
be
subdued
of
their
enemies
,
but
also
he
doth
not
bestow
congruous
grace
whereby
they
may
obtaine
strength
,
&c.
de
amiss
.
gratiae
God
is
the
Author
of
the
cogitation
and
occasion
,
from
whence
he
knowes
that
sinne
will
proceede
.
For
the
punishment
of
sinne
he
taketh
away
his
grace
.
The
housholders
going
into
a
farre
Country
,
Math.
is
Gods
subtraction
of
his
gracious
helpe
,
keeping
men
from
euill
.
God
by
a
maruellous
power
ruleth
the
hearts
of
wicked
persons
,
and
hindreth
them
,
that
they
cannot
performe
,
endeuour
,
will
,
or
thinke
any
other
thing
,
then
what
he
permitteth
.
&c.
He
sits
as
ruler
ouer
wicked
wils
,
and
ruleth
,
bendeth
,
and
plyeth
them
,
working
inuisibly
in
them
,
&c.
He
inclined
the
corrupt
will
of
Semei
to
curse
Dauid
,
by
permitting
,
&c.
Sinne
being
considered
,
as
it
is
permitted
of
God
,
is
vnder
the
prouidence
of
God
,
and
vnder
the
will
of
God
.
Sins
are
as
it
were
the
matter
whereabout
the
prouidence
of
God
is
occupied
.
T. W. Now we will see what a mount of impostures and deceipts our Minister hath heaped vp , in producing this one authority . 1. He omitteth altogether without the least intimation of Bellarmines dislike thereof , the first kind or manner how God may be said to compell man to sinne ; to wit , properly and immediatly , which Bellarmine calleth impious and blasphemous , and yet Maister White endeuoureth throughout all the passage here vrged , to charge him therewith .
T. W. 2. For the more engaging of Bellarmine herein , he immediatly applieth that example of a Hunter letting go the slip , to Gods commanding and inclining men to sinne , which Bellarmine onely by illation applyeth thereunto .
T. W. 3. Where Bellarmine saith , that wicked men by diuine prouidence , are inclined to one euill rather then another , not positiuely , but by permission , The Minister hath left out these latter words , &c.
T. W. Our Minister subtilly taking hold of the word Positiue , doth leaue out all the rest , wherein is expressed how the same word is to be vnderstood , and ioyneth it immediatly with the words , occasionally and morally .
morally
moueth
occasionally
,
and
morally
God
doth
not
morally
incline
to
euil
.
Quo teneam vultus mutantem Protea nodo ?
T. W. He purposely forbeareth the example , wherein Bellarmine doth interprete the words , occasionally and morally ; to wit , in sending a good thought , and not an euill thought .
and
not
an
euil
thought
permit
and
gouerne
wicked
actions
and
sinnes
,
passiue
euent
God
is
not
the
Author
or
efficient
cause
of
sinne
,
as
it
is
sinne
in
any
manner
whatsoeuer
The
Author
and
efficient
cause
of
sinne
is
the
will
of
man
by
deficiency
from
the
Creator
to
the
Creature
.
the
first
efficient
cause
of
sinne
,
was
the
will
of
man
,
the
next
efficient
cause
of
actuall
sinne
in
vs
,
is
habituall
concupiscence
.
which
is
positiue
and
naturall
God
coworketh
with
man
,
those
actions
which
haue
an
intrinsecall
and
inseparable
naughtinesse
.
God
worketh
with
man
the
euil
act
God
produceth
more
principally
the
substance
of
the
act
of
sin
,
then
the
will
it selfe
.
God
as
an
vniuersall
cause
effecteth
the
motion
of
the
will
when
it
willeth
adulterie
.
God
is
the
author
of
the
cogitation
and
occasion
,
of
which
he
knoweth
that
sinne
will
proceede
.
The
act
of
sinne
according
to
the
substance
,
is
of
God
.
The
second
free
efficient
cause
can
doe
nothing
by
sinning
,
but
God
concurreth
positiuely
to
all
that
which
is
positiuely
in
the
act
.
The
euill
of
sin
is
in
some
sort
of
God
.
Euill
actions
as
they
be
deficient
,
are
not
of
God
,
but
of
their
next
deficient
causes
:
but
all
the
action
and
entitie
they
haue
,
is
of
God
;
euen
as
halting
proceedeth
from
the
power
locomotiue
,
in
respect
of
motion
,
but
in
regard
of
the
defect
,
from
the
lamenesse
of
the
thigh
.
to
obdure
to
deceiue
deliuer
into
a
reprobate
minde
to
impell
or
excite
to
euill
.
and
to
worke
by
wicked
persons
,
as
his
instruments
.
an
action
of
infusion
a
work
of
desertion
,
permission
,
and
order
:
he
leaueth
man
to
himselfe
by
way
of
occasion
It
is
an
execrable
blasphemie
to
teach
thus
.
are
no
Caluinists
reuerend
and
iudicious
persons
or
morally
Reprobation
implyeth
anabsolute
wil
and
purpose
of
God
,
to
suffer
man
to
fall
into
sin
,
and
to
infer
the
punishment
of
damnation
,
because
of
sinne
God
from
aeternitie
had
this
act
in
himselfe
,
I
will
permit
these
sins
,
I
will
not
bestow
helps
and
meanes
vpon
certaine
persons
,
which
if
they
might
haue
receiued
,
they
would
not
haue
sinned
.
God
bestoweth
not
vpon
many
persons
sufficient
grace
,
whereby
they
may
auoide
infidelitie
and
mortall
sinne
.
Obiect
.
3.
occasionall
action
The
Lord
by
his
iust
iudgement
inclined
his
will
,
being
formerly
wicked
through
his
owne
fault
,
into
his
sinne
.
God
worketh
in
the
hearts
of
wicked
men
whatsoeuer
he
will
:
inclining
their
wils
whither
he
pleaseth
,
either
to
good
for
his
mercie
,
or
to
euill
for
their
owne
demerits
.
God
worketh
his
iudgements
not
onely
in
the
bodies
,
but
hearts
of
men
,
by
maruellous
and
ineffable
meanes
.
In
sinnes
which
are
wickedly
committed
,
God
together
with
the
will
of
man
,
worketh
that
which
is
done
.
God
,
according
as
sundry
Diuines
doe
more
probably
thinke
,
by
his
will
and
concourse
,
effecteth
our
sinnes
together
with
vs
.
There
is
no
absurditie
,
if
we
referre
the
same
worke
as
it
is
a
punishment
,
to
God
the
Author
,
and
as
it
is
a
fault
,
to
Sathan
.
T. W. Our Minister , to proue his blasphemous doctrine of reprobation or damnation , doth shrowd himselfe vnder an abused testimony of Saint Augustine * * Aug. tom. 2. ap. 107. ad Vital . , whom he thus citeth ; It is a manifest truth , that many cannot be saued , not because themselues will not , but because God will not , ( which without all obscuritie , is manifested in Infants ) These latter words Maister White hath fraudulently omitted .
many
people
cannot
be
saued
,
not
because
they
will
not
,
but
because
God
will
not
haue
them
saued
:
Of
two
infants
being
alike
corrupted
with
originall
sinne
,
why
one
is
chosen
and
another
forsaken
,
and
of
two
elder
persons
,
why
one
is
effectually
called
,
and
the
other
not
,
must
be
referred
to
the
vnsearchable
iudgement
of
God
.
That
it
is
the
constant
doctrine
of
Saint
Augustine
,
that
sufficient
grace
is
not
giuen
to
all
men
by
God
:
That
this
was
the
doctrine
of
many
great
Schoolemen
,
both
before
and
since
the
Trident
Councell
That
if
men
in
a
secret
iudgement
be
not
seuered
from
the
masse
of
perdition
,
by
the
grace
of
predestination
,
neither
words
nor
deeds
,
whereby
they
may
be
inabled
to
beleeue
,
are
applyed
vnto
them
T. W. WHereas according to Catholike doctrine , different degrees of honour , are to be exhibited to God , and his blessed Angels and Saints ; as to the first , Adoration , and to the other in a farre lower degree : not only damned spirits , but damnable Hereticks , their painefull Schollers , as enuious emulators of glorious Saints , doe euer labour by many subtilties , to rob them quite of all deserued veneration . In which kind Maister White willing to act his part , euen against the blessed Virgine , the mother of God , alledgeth Epiphanius , saying ; The virgine Marie , was a virgine , a a Epiphan. l. 3. haeres. 79. and honorable , but not giuen for vs to worship , but her selfe worshipped him who tooke flesh of her .
But for the reuealing of this illusion , it is to be obserued , that Epiphanius writeth against certaine women who adored a chariot , and did offer vp bread in the name of Marie : which was vnlawfull in two respects , 1. because it is not permitted to women to sacrifice b b Why do your women b●pt●ze ? Epiphan. haer 42 . 2. because this manner of adoration by sacrifice , is proper onely to God , and there belongeth no more but honour and worship to the blessed virgine and Saints .
Let
Marie
haue
honor
,
and
let
the
Lord
our
God
be
adored
.
In
stead
of
honor
exhibite
error
is
heresie
and
dotage
The
Diuell
appeared
to
one
in
the
likenesse
of
S.
Vrsula
,
&c.
and
to
one
Secondello
,
a
Deacon
,
the
Diuell
appeared
in
the
shape
of
our
Lord
,
saying
;
I
am
Christ
.
The
Diuell
did
vsually
appeare
to
a
certaine
deuout
Frier
of
Paris
,
in
the
likenes
of
the
virgine
Marie
,
and
reuealed
many
things
vnto
him
.
Neither
Elias
nor
Iohn
Baptist
,
nor
Teclah
,
nor
any
Saint
is
adored
,
&c.
If
God
will
not
haue
Angels
adored
,
how
much
more
,
not
her
which
was
begotten
of
Anna
and
Ioiakim
?
Let
none
adore
Marie
,
either
man
or
woman
.
What
Scripture
hath
said
any
thing
of
this
?
and
which
of
the
Prophets
euer
commanded
a
man
to
be
adored
,
much
lesse
a
woman
?
although
she
is
glorious
,
holy
,
and
honorable
,
yet
is
she
not
appointed
to
be
adored
.
The
Lord
in
the
Gospell
speaketh
to
the
Virgine
his
mother
,
What
haue
I
to
do
with
thee
woman
?
In
which
speech
,
to
the
end
that
none
should
thinke
her
ouer
excellent
,
he
calleth
her
woman
,
prophesying
as
it
were
aforehand
of
the
heresies
which
should
arise
,
and
premonishing
that
none
in
admiration
of
her
sanctitie
,
should
fall
into
this
doting
heresie
of
adoration
the
adoration
of
Images
That
the
doctrine
of
adoration
of
Images
,
hath
neither
Scripture
,
Tradition
of
the
Church
,
common
consent
of
the
Fathers
,
nor
yet
effectuall
reason
to
confirme
it
.
Worship
the
footstoole
of
his
feete
Worship
at
his
footstoole
,
or
before
his
footstoole
That
such
miracles
were
many
times
wrought
by
the
power
of
the
Diuell
.
That
the
people
were
shamefully
deceiued
with
feigned
miracles
,
wrought
by
the
Priests
and
their
companions
for
lucre
sake
.
the
Crucifixe
spake
to
Fryer
Peter
,
saying
:
O
Peter
,
what
wrong
haue
I
done
thee
?
O
Peter
,
I
haue
prayed
for
thee
that
thy
faith
shall
not
faile
.
Thomas
of
Aquine
,
praying
deuoutly
before
the
Crucifix
,
was
lifted
vp
a
cubit
aboue
the
ground
,
and
a
voyce
proceeded
from
the
Crucifixe
,
saying
:
O
Thomas
,
thou
hast
written
worthily
concerning
me
the
Crucifixe
at
Winchester
vttered
a
speech
in
fauour
of
Saint
Dunstane
,
which
confounded
the
Priests
:
It
was
thought
by
many
,
that
this
was
rather
an
oracle
of
Apollo
then
of
God
,
and
proceeded
from
the
fraud
of
men
,
and
not
from
diuine
power
.
There
can
be
no
religion
where
Images
are
in
vse
.
condemneth
worshipping
or
praying
,
looking
vpon
an
Image
God
wil
not
be
worshipped
by
stones
Art
thou
not
ashamed
to
worship
that
which
a
Carpenter
hath
made
.
Christians
are
forbidden
to
exercise
the
deceitfull
art
(
of
painting
or
caruing
Images
:
)
for
the
Prophet
hath
said
,
Thou
shalt
make
vnto
thy selfe
no
likenesse
.
The
worshippers
of
God
may
not
adore
Images
.
They
iustly
erre
which
seeke
Christ
and
his
Apostles
,
not
in
sacred
bookes
,
but
on
painted
walls
.
No
adoration
is
due
to
any
Image
,
neither
is
it
lawfull
for
any
man
to
worship
an
Image
.
For
as
much
as
neither
men
nor
Angels
ought
to
be
adored
,
let
them
consider
what
they
doe
,
who
vnder
pretext
of
religion
and
pietie
,
do
adore
diuers
Images
:
for
it
is
not
lawfull
to
worship
any
thing
made
with
hands
.
Images
are
not
set
vp
that
men
should
adore
and
worship
them
,
but
that
they
may
be
put
in
remembrance
by
them
of
things
profitable
.
Images
are
more
vile
then
any
liuing
creature
:
and
all
images
being
earth
,
I
haue
learned
to
tread
vpon
them
,
and
not
to
adore
them
.
T. W. Maister White speaking against Images , he affirmeth , that the Church of Rome fo● bad the worship of them ; as appeareth by the Epistle of Gregorie to Serenus h h Greg. mag. l. 7. ep. 109. , &c. It is this Ministers euill hap , by most of his citations , to manifest to the world his folly and falshood : for who not distracted , would vrge that against his Aduersarie which impugneth himselfe , and that in such a manner , as conuinceth him of fraud and wilful malice ? And then he affirmeth , that Gregory alloweth the vse of pictures in the Church , which M. White and his fellowes refuse : 2. He blameth Serenus for breaking them downe . 3. He alloweth the lawfull veneration of them , and onely condemneth that adoration which is proper to God , as appeareth l. 7. ep. 5. where he calleth the Crosse venerable .
The
primitiue
Church
at
the
first
admitted
no
image
at
all
,
neither
painted
nor
grauen
.
Next
when
they
began
to
be
vsed
,
yet
the
Church
of
Rome
forbad
the
worship
of
them
,
as
appeareth
by
Gregorie
,
&c.
It
lately
came
vnto
my
eares
,
that
your
brotherhood
beholding
certaine
people
worshipping
of
Images
,
did
breake
in
pieces
those
Images
,
and
cast
them
out
of
the
Church
.
Surely
I
commend
your
zeale
,
in
being
carefull
that
nothing
made
with
hands
should
be
adored
,
but
yet
I
iudge
you
should
not
haue
broken
them
,
&c.
Therefore
your
brotherhood
may
both
preserue
them
,
and
yet
prohibite
people
from
worshipping
of
them
:
That
so
the
ignorant
may
haue
something
to
teach
them
knowledge
of
Historie
,
and
yet
not
offend
in
the
worshipping
of
pictures
.
commandeth
people
to
kneele
and
bow
downe
to
the
omnipotent
Trinitie
onely
,
and
not
to
images
:
venerable
Bede
T. W. Here now I am come to the last corruption , which I intend to display , the which I haue purposely reserued wherewith to close vp the taste of my Reader , so notorious is it for the authors so dextrous and depraued conueiance .
T. W. Where as euery one of the former deprauations , &c. resteth in abusing the authoritie of some one particular man , this striketh at a whole Councell , consisting of many scores of Fathers ; so happy a progresse M. White hath made in the profession of corrupting .
T. W. Our Minister to ouerthrow the religious vse of Images , produceth the 36. Canon of the Councell of Eliberis b b Placuit in ecclesia picturas esse non debere , ne quod colitur aut adoratur in parietibus depingatur . ; to wit , No picture is to be made in the Church , lest that be adored which is painted on walls . But the very words of the Canon are ; It pleased the Councell , that pictures should not be in the Church , lest that which is worshipped and adored , be painted on the walls . Be obseruant here Reader , and marke the difference which is made of the same words , by a wittie interchange of their place in Translation and thou shalt see that my delicate Minister here , euen transcends himselfe . The Councell saith ; Images are not to be in the Church , lest that be painted on walls , which is to be worshipped : Maister White translateth , lest that be worshipped which is painted on the walls . This difference is small in shew of words , but great in sence : for the words of the Councell acknowledging the worship of Images , make the worship due to them to be the cause why they are not to be painted on wals : but Maister White saith , they are not to be painted on walls , because they are not to be worshipped . Now the reason why the Councell would not haue the walles of Churches to be painted with images , was in regard of the due respect they bare vnto them : for being so painted , they were subiect to be defaced , either by the inuasion of enemies in those times , or by raine or weather ; whereas images drawne in tables , being portable and remoueable , do lye open to no such danger .
Placuit
in
ecclesijs
picturas
esse
non
debere
:
It
pleaseth
vs
of
the
Councell
,
that
there
ought
to
be
no
pictures
in
Churches
.
It
was
not
onely
impudently
,
but
impiously
decreed
by
this
Councell
,
concerning
the
taking
away
of
Images
.
That
this
was
necessarily
and
profitably
done
for
those
times
,
but
afterwards
the
worshipping
of
images
was
decreed
in
the
That
this
Councell
forbad
the
setting
vp
of
images
,
but
that
the
decree
thereof
tooke
no
place
.
The
Councell
forbad
onely
the
setting
vp
the
images
of
God
and
the
Trinity
;
and
with
him
agree
Ferdinand
Mendoza
and
Lorinus
the
Iesuite
saying
:
That
the
Councell
prouided
,
no
pictures
should
be
in
the
Church
,
lest
the
ignorant
people
coming
lately
from
Paganisme
,
should
thinke
God
to
be
corporeall
.
Conclusion of T. W. Here I make an end of his corruptions , &c. onely I must say , that in regard of the impuritie and conscionlesse deportment of him in his whole Treatise , I cannot but commiserate such credulous soules as doe highly praeiudge of his booke , as being written in all sinceritie and plainnesse , &c.
Cum
aureos
montes
pollicitus
fueris
,
ne
scorteum
quidem
numum
praestitisti
,
hauing
promised
the
Reader
golden
mountaines
,
you
render
him
not
one
leatherne
mite
.
Via
lactea
,
The
white
or
milken
way
T. W. Lying is the second pillar which supporteth the whole weight and frame of Maister Whites worke . He deliuereth false assertions , vast vntruths , grosse lyes , acknowledged to be such by his owne brethren ; By the most eminent and learned Protestants of Christendome , the most accomplished for their literature that euer liued , &c. I will choakingly and irrepliably conuince him of notorious miscarriage : I haue thought good to supererogate with some in disprouing his falshoods , &c.
Thersites
or
Shemei
Contrarie
to
Canus
,
Surius
,
Baronius
,
and
Andradius
,
about
the
Councell
of
Eliberis
Pighius
and
the
Doctors
of
Colen
One
Saint
contradicteth
another
,
Saint
Augustine
opposeth
Cyprian
;
and
Augustine
and
Hierom
are
of
a
contrarie
iudgement
.
Doctors
are
repugnant
to
Doctors
,
and
Disciples
to
Disciples
;
yea
,
the
Schollers
to
their
Maisters
,
and
this
frequently
,
and
verie
often
.
T. W. 2. Obiect . In that Maister Whites vntruths doe make head against the Catholike faith , and strengthen the Protestants Religion : Other Protestants would not contradict the same to the weakening of their owne cause , were it not that the euidence of truth on the Catholike side , doth force them thereunto * * Briarly , apol. pag. 6. ; and therefore the voluntarie acknowledgment of any one such learned Protestant , must in reason ouerballance many scores of others , not confessing so much .
Pope
Honorius
his
falling
into
heresie
.
Doctor
White
hath
not
vttered
one
manifest
or
notorious
vntruth
,
affirmed
to
be
such
by
the
testimony
of
any
eminent
or
worthy
Protestant
.
T. W. Maister White speaking of the Fathers of the primitiue times , and of their iudgement in matter of faith , betweene the Protestants and vs , writeth ; We are so well assured , ( meaning of the resolution of the Fathers ) that we embrace that kind of triall which is by antiquity , and daily finde our Aduersaries galled thereby . But this is acknowledged to be a vast vntruth by Doctor Humphrey t t Vita Iuel . p. 212 taken out of Briarly his apologie tr . 1. §. 3. pag. 140. , who taxed Bishop Iewell for giuing the Papists too large a scope : saying ; That he was iniurious to himselfe , and after a maner spoiled himselfe and his Church . Also by Doctor Whitaker u u Cont. Dur. le fui●●● pag 4●3 . , who writeth ; That the Popish religion is but a patched couerlet of the Fathers errors sewed together . Lastly , Luther x x De ●eru . a●bit . pag. 434. traduceth the Fathers , calling them most blind and ignorant in the Scriptures , &c.
That
he
neuer
blamed
the
reuerend
Bishop
Iewell
,
for
challenging
the
Papists
to
a
disputation
out
of
the
Fathers
,
but
greatly
commended
the
same
:
onely
he
iudged
that
the
Bishop
had
yeelded
the
Papists
a
greater
scope
then
was
conuenient
;
to
wit
,
in
the
largnesse
of
his
offer
,
which
was
,
that
if
in
Articles
propounded
by
him
,
the
Papists
were
able
to
produce
one
place
out
of
any
one
Father
of
the
first
yeares
,
plainely
testifying
the
contrarie
doctrine
to
those
Articles
propounded
by
him
,
he
would
then
yeelde
them
the
cause
.
as
witnesses
of
the
truth
Hearken
,
O
Campian
,
the
same
most
true
and
constant
speech
,
which
Iewell
vttered
at
that
time
,
when
he
challenged
all
you
Papists
to
triall
of
antiquitie
,
of
the
first
sixe
hundred
yeares
,
offering
you
,
that
if
you
were
able
to
produce
out
of
any
Father
or
Councell
,
during
that
time
,
any
one
plaine
and
euident
testimony
,
he
would
yeeld
you
the
victorie
:
This
very
profession
doe
we
all
of
vs
make
,
we
all
vndertake
the
same
,
and
will
not
breake
promise
.
in
all
materiall
points
,
and
he
honoreth
and
preferreth
them
before
other
writers
,
There
is
none
of
the
Fathers
,
in
which
something
erronious
may
not
be
obserued
.
In
the
bookes
of
those
holy
Doctors
which
the
Church
readeth
as
authenticall
,
some
things
are
found
wicked
and
hereticall
:
We
know
the
Fathers
were
men
,
and
erred
sometimes
.
That
as
Horseleaches
sucke
the
naughtie
blood
out
of
the
veines
:
When
Fathers
are
lawfully
vsed
,
as
witnesses
and
interpreters
of
truth
,
T. W. Maister White laboureth to proue , that the Protestants Church receiueth not necessarily any one Tradition ; and in his table , No part of our faith standeth vpon Tradition : and pag. 47. The Scripture proueth it selfe to be the very word of God , & receiueth not authoririe from the Church : But Maister Whites brethren , Doctor Whitaker a a Whit●k . cont . Sc●pl . pag. 298. , Maister Hooker b b Hooker . pol. ec●l pag 146. , and Doctor Couel c c Couel . def. pag. 31. , affirme the contrarie to this , &c.
Not
vpon
Tradition
,
as
the
foundation
of
beleefe
,
or
as
the
last
resolution
of
faith
;
But
as
a
subordinate
helpe
,
administring
cause
,
or
externall
testimonie
to
the
truth
.
T. W. If any maine article of faith be taught by Tradition onely ; then Maister Whites assertion is false , saying ; No part of our faith standeth vpon Tradition . But some maine part of our faith ; to wit , that the Gospell and Acts are the sacred word of God , is taught by Tradition onely ; according to the testimonie of M. Hooker and D. Couel . Ergo , It is false which M. White affirmeth , that no part of our faith standeth vpon Tradition .
The
first
outward
motiue
leading
men
to
esteeme
of
the
Scripture
,
is
the
authority
of
Gods
Church
.
Afterwards
by
bestowing
our
labour
in
hearing
or
reading
the
mysteries
thereof
,
we
finde
by
the
thing
or
matter
it selfe
,
that
which
giueth
vs
full
satisfaction
.
T. W. Our Minister labouring to enammell and beautifie his deformed faith , with the specious title of antiquitie and succession , vseth these swelling speeches h h Way to the Chure , sect. 17. pag. 86. : Against all Papists whatsoeuer , we make it good , that the very faith we now professe , hath successiuely continued in all ages since , Christ , and was neuer interrupted so much as one yeare , moneth , or day ; and to confesse the contrarie were sufficient to proue vs no part of the Church of God . Wordes of brasse , but if he be put to proofe , no doubt of leaden performance , &c. Luther i i Luth. epist. ad Argentin . & loc. com . class 4. p. 51 and Bishop Iewell k k Iewel apol. p. 4. ch. 4. affirme contrarie hereunto , that the truth of Religion was restored , made knowne , and brought to light by Luther himselfe , and Zuinglius , &c.
T. W. Bishop Iewell and Luther affirme , that Protestancy began in their daies .
T. W. For the iustifying of the Protestants doctrine , M. White saith , of the book intituled , the harmony of confessions ; If the Iesuite can shew in this booke ( wherein the particular Churches set downe and name the articles of their faith ) any iarre in dogmaticall points of faith , I am content you beleeue him in all the rest . Here the Reader hath a bold assertion , which the more easily to win a credulous eare , is steeped in musk : but I feare Maister Doctor , the note diapason , which implyeth an absolute and generall concord , will here be wanting , &c. And then the Popish Priest produceth sixe examples of doctrine out of the Harmony of confessions , which he pretendeth to be discordious with the doctrine of the Church of England , and of the Caluinists in France and Germany .
T. W. We finde this Harmony to teach ; That sinnes are eftsoones punished , euen in this life , as Dauids , Manasses , &c. and the punishments may be mitigated by good workes . See here how fully it acknowledgeth the abstersiue nature of penance and satisfaction .
We
giue
warning
of
this
also
,
that
sinnes
are
eftsoones
punished
with
temporall
punishments
in
this
life
,
as
Dauid
,
Manasses
,
and
many
other
were
punished
:
and
we
teach
,
that
these
punishments
may
be
mitigated
by
good
workes
,
and
the
whole
practise
of
repentance
,
as
Paul
declareth
,
If
we
would
iudge
our selues
,
we
should
not
be
iudged
.
With
temporall
punishments
in
this
life
:
The
whole
practise
of
repentance
,
&c.
they
obscure
the
benefite
of
Christs
redemption
.
T. W. This obedience towards the law is a kind of iustice , ( marke you this discord ) and deserueth reward .
After
that
the
person
is
reconciled
to
God
,
and
made
iust
by
faith
,
his
obedience
is
accepted
and
pleaseth
God
,
&
is
reputed
a
certain
kind
of
iustice
.
T. W. Like as the preaching of penance is generall , euen so the promise of grace is generall , &c. Heere needeth no disputation of predestination , or such like , for the promise is generall .
your
Fryers
and
Bandogges
T. W. As touching priuate confession , &c. we affirme , that the ceremony of priuate absolution is to be retained in the Church , and we do constantly retaine it .
external
word
That
Sacraments
effect
grace
,
not
only
by
their
forme
,
but
also
by
their
very
matter
,
and
that
they
haue
a
physicall
efficiency
in
conferring
of
grace
,
like
Christs
humanitie
They
ingenerate
Diuinitie
,
like
the
tree
of
life
in
Paradise
,
immediatly
without
any
preuious
motion
or
thought
of
mans
mind
,
and
that
the
Sacrament
of
Penance
conferreth
grace
,
without
any
precedent
disposition
,
more
then
attrition
T. W. In like sort he saith , that Bishops haue iurisdiction to forgiue sinnes .
Bishops
and
Priests
forgiue
sinnes
by
the
word
of
absolution
,
in
such
a
manner
,
as
Christ
wrought
miracles
,
and
forgaue
sinnes
by
his
voice
.
by
a
true
and
physicall
efficiencie
,
reaching
to
the
very
production
of
grace
,
and
dissolution
and
destruction
of
sinne
T. W. Finally , not to rest vpon euery particular , we find 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 among all mankind .
the
Church
by
the
ordinance
of
Christ
ought
to
be
a
visible
societie
,
T.W. Now I appeale to Master White , whether there be in these points , any concordance betweene the Harmony of confessions , and the English Protestants , Caluinists , &c.
to
that
blacke
one
T. W. Master White insisteth in his supposed constancy of religion here in England , and thus writeth : 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 manifold and weightiest alterations of our publike English Leiturgie , since the first entrance of Protestancy into England .
It
is
not
enough
to
say
,
we
varie
,
vnlesse
he
can
make
true
demonstration
that
the
variance
is
in
faith
:
T. W. The Seruice booke of King Edward , published by Cranmer , P. Martyr , and Bucer , and confirmed by Parliament , kept almost all the prayers and ceremonies of the Masse : with crossing of both their sacraments , 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 annointing of the child . Againe , it retained prayer for the dead ; and the offering vp of our prayers by the intercession of Angels . But when Queene Elizabeth came in , the Leiturgie was so altered , that it tooke away prayer to Angels , most of the ceremonies : Baptisme by lay persons , and grace giuen thereby ; Confirmation of children , and strength giuen thereby : The Priests blessing the Bride and Bridegroome with the signe of the crosse : The Priests absolution : The speciall confession of the sicke penitent ; and the annointing of the sicke .
inuocation
of
Angels
T. W. He confidently auerreth , that the Church of Rome is varied from her selfe in matters of faith , since she began to be the seate of Antichrist , &c.
T.W. The most receiued opinion of the Protestants , touching Antichrists coming , is , That S. Gregory the Great , was the first Antichrist . And Augustine the monke , professing the same religion with him , and planting it in England ; it is confessed by D. Humphrey , that the said doctrine containeth the chiefe points wherein we differ from the sectaries of these times , &c.
The
definition
of
Antichrist
agrees
to
the
Roman
Pope
,
after
the
death
of
Gregory
the
Great
,
and
after
the
murder
of
Mauritius
.
T. W. D. Humphrey q q Iesuitism . p. 2. Rat. 5. pag. 627. , chargeth Augustine the monke with many Popish opinions , which he receiued from Gregory : and the Centuries r r Centur. 6. Index at the word , Gregory . taxe Gregory with Popish and erroneous doctrine , in sundry articles .
T. W. But all this ariseth from an inward repugning of the Minister against our Church , in regard of the vnchangeable certaintie and constancie 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 another , but also from their different translations of their Bibles , still made to sort with their faith , of the last edition , &c.
They
who
haue
translated
the
Hebrew
into
Greeke
may
be
numbred
,
but
the
Latine
interpreters
are
innumerable
,
which
thing
hath
rather
holpen
vnderstanding
then
hindered
it
.
can
hinder
the
forge
of
a
seduced
heart
,
to
forme
what
fancie
it
lusteth
?
The
vulgar
edition
of
the
new
Testament
is
many
times
vnfaithfull
,
or
not
to
be
trusted
.
The
vulgar
translation
is
vnworthy
to
be
accounted
Saint
Hieroms
:
It
was
neuer
the
intent
of
the
Trent
Councell
to
make
the
same
authenticall
.
T.W. In respect of their wonderfull mutabilitie , and variance among themselues , whereby they indignifie and wrong the nature of true faith , we haue reason to demand of any of the professors , of what thinking he is , rather then of what faith .
Faith
,
charitie
,
hope
of
eternall
life
,
and
those
things
which
are
reported
of
hell
,
&c.
are
reputed
fabulous
and
trifling
toyes
among
these
men
.
T. W. Dissentions among the Protestants are not meerely personall , or about points a diaphorous , but they concerne most profound doubts of their religion ; since otherwise they would neuer anathematize or condemne one another with such acerbity of words . And it is affirmed , by D. Willet f f Medit. in Psal. 122. , D. Whitaker e e De Ecclesia q. 5. c. 2. , and Luther f f Cont. Louan . thes. 27. & tom . 7. Wittemb . pa. 381 , &c. Et tom . 2. Germ. de coena . dom. p. 174. , that the differences are not in small points of gouernment and ceremonie , &c.
wherein
they
are
not
perfect
,
but
proficient
,
And
there
be
diuers
things
wherein
the
best
learned
and
most
worthy
defenders
of
the
Catholike
rule
,
without
preiudice
to
the
body
of
faith
do
not
accord
,
and
one
of
them
speaketh
more
truly
then
another
of
the
same
thing
Pope
Steuen
,
calling
him
proud
,
ignorant
,
and
of
a
blind
and
wicked
mind
by
Pope
Victor
T. W. The Doctor seeing his owne synagogue torne in sunder with diuisions and contentions , and well knowing how preiudiciall the want of vnitie is to the true religion of Christ , ( for God , is not a God of dissention , but of peace ) doth maliciously endeauour to cast the like aspersion vpon our Catholike Church , saying ; They which know Rome and Papistrie are sufficiently satisfied in this matter , to wit , that the Papists liue not in that vnitie which is pretended : and he saith , The contentions of our aduersaries touch the faith , and , the Papists are deuided about the principall articles of the faith . But contrarie to this : D. Whitaker , D. Fulke , and Duditius , acknowledge our vnitie and consent in the mysteries , and other fundamentall points of religion , &c. And Catholikes must needs haue vnitie , because they follow not their owne iudgement , but the supreme resolution and current of the Church .
Your
difference
is
in
all
the
points
of
religion
,
wherein
you
differ
from
vs
,
and
wherein
Papistry
properly
consisteth
.
to
be
in
good
,
and
for
God
.
T.W. The Doctor writeth in his 27 digression thus : The Primitiue Church did not acknowledge the Popes supremacie . Here I see Master White will euer be Master White . I meane , that he will be euer like vnto himselfe , first in coyning , and after in maintaining most impudent vntruths , &c.
T. W. The Popes , by the acknowledgement of our learned Aduersaries , did in the 400. yeare after Christ ( which age for wisedome and grauitie , is most approued by the graue iudgement of the Kings Maiestie l l Stapl. Rel. c. 3 q. 5. ar. 2. conclus . 6. Potest nouos principes facere & alios tollere . Baron . an. 1076. n. 32. Azor. 2. l. 10. c. 2 & l. 4. c. 19. Extra de maior . & obed. c. Vnam sanctam . Gloss. in fine . ) exercise authoritie and Soueraignty m m Confer . before his Maiestie . pag. 97. ouer all other Churches . This appeareth by Iulius Bishop of Rome , who , as Cartwright writeth m m Reply 2. p. 1. pag. 501. 502. ouer-reached in claiming the hearing of causes , that did not appertaine vnto him : and of Damasus he shamed not to write , that the Bishop of Romes sentence , was aboue all other to be attended for in a Synod .
That
as
Iulius
had
done
at
the
Councell
of
Antioch
,
so
he
ouer-reached
in
claiming
the
hearing
of
causes
which
appertained
not
vnto
him
.
That
he
shameth
not
to
write
,
that
the
Bishop
of
Romes
sentence
was
aboue
all
other
,
to
be
attended
in
a
synod
.
T. W. Saint Hierome speaking of Damasus , saith ; I following none chiefe but Christ , hold the fellowship of communion with your blessednesse , that is with Peters chaire : vpon that rocke I know the Church to be built , whosoeuer shal eate the paschall Lamb out of that house , is a profane person , &c. whosoeuer gathereth not with you scattereth q q Hieron . ep. 57. .
T. W. The Centuries s s Centur. 5. c. 10. 1014. acknowledge , that Theodorit a Greek Father , being deposed by the Councell of Ephesus , making his appeale to Pope Leo , was by him restored to his Bishopricke : And Chrysostome appealed to Innocentius , who decreed Theophilus , Chrys. his enemy , to be de deposed and excommunicated .
T. W. Thus we finde how dissonant our Ministers assertion , touching the primacie , is to the practise of the primitiue Church , &c. And that Saint Peter and his successors were euer to be accounted , the visible bases or foundations of Gods Church , and all other Bishops but Columnes . And as this foundation immediatly supports these pillars , so these pillars , the rest of this spirituall edifice and structure .
betweene
bases
and
Columnes
a
Columne
T. W. Maister White for the impugning of the Popes Soueraignetie , among other things , saith ; Gregorie had no such iurisdiction as now the Pope vsurpeth , but detested it in Iohn of Constantinople , and in himselfe , &c. where the Reader may be instructed , that the reason why this Gregory is by some supposed to disauow the doctrine of the primacy , is , in that he reiecteth in Iohn of Constantinople , the title of vniuersall Bishop as sacrilegious , which his saying was grounded onely in taking the name of vniuersall Bishop , to exclude the true being of all other Bishops , as is confessed by Andreas Brixius d d De Eccles. l. 2. c. 10. .
He
calleth
the
title
of
vniuersall
,
prophane
scelestious
,
&c.
He
acknowledgeth
that
he
hath
no
power
to
command
them
,
but
onely
as
a
Brother
to
aduise
them
the
imperiall
power
was
higher
then
any
other
,
and
that
himselfe
and
all
men
were
subiect
to
the
same
by
the
ordinance
of
God
,
and
that
he
was
the
seruant
and
subiect
of
the
Emperor
S.
Paul
reproues
the
Corinthians
,
because
they
would
subiect
themselues
to
other
heads
then
Christ
;
what
will
you
therefore
answer
Christ
the
vniuersall
head
of
the
Church
at
the
day
of
iudgement
,
which
endeuour
by
the
name
of
vniuersall
,
to
subiect
or
place
vnder
you
all
his
members
?
would
be
ruler
ouer
all
,
and
subiect
to
none
.
T. W. That Gregorie did both claime and practise the primacie , is acknowledged by the Centurists , &c.
Bizansenus
primas
T. W. For the extenuating and lessening of the sinfulnes of the Protestants , the Doctor much extolleth their imputatiue and supposed vertues , and as much depresseth the liues of Catholikes in generall , and thus he intituleth that leafe , The Protestants people as holy as the Papists .
T. W. I will proue from the Protestants owne confessions , that the liues of Catholikes are generally more vertuous then the Protestants : for Luther e e Dom. 26. post Trin. Dom. 1. Aduent . Serm. conuiual . pag. 55. saith ; The world is growne worse and worse , &c. and whereas in Popery people did willingly follow good workes , now they doe contrarie , &c. And Iacobus Andrea f f Conc. 4. in c. Luc. 21. complaineth ; That they do not exercise any good workes , but in stead of fasting spend their time in drinking , and turne praying into swearing , &c.
All
sorts
of
people
gaue
themselues
to
worldlinesse
,
and
forgetting
what
the
faithfull
did
in
the
Apostles
daies
,
and
what
they
ought
at
all
times
to
do
,
they
gaue
themselues
to
increasing
their
patrimony
with
insatiable
couetousnesse
,
and
there
was
not
any
sincere
faith
to
be
found
in
Priests
,
nor
any
mercy
in
mens
deeds
.
The
Church
in
former
daies
was
a
very
heauen
,
the
diuine
spirit
guiding
all
things
in
it
,
&c.
but
we
haue
onely
some
smal
remnants
hereof
.
And
the
Church
seemeth
to
be
like
a
woman
,
which
is
decayed
and
falne
from
her
ancient
happinesse
,
and
retaineth
onely
chests
and
old
caskets
,
as
tokens
or
badges
of
the
treasures
and
happinesse
,
which
are
wasted
and
lost
.
We
haue
not
onely
lost
the
vertue
of
ancient
religion
,
but
we
retaine
not
so
much
as
the
apparence
thereof
.
The
state
of
the
Church
in
our
daies
,
is
wholly
become
brutish
,
and
all
the
vigor
of
Ecclesiastical
discipline
is
languished
,
withered
,
and
faded
away
;
and
the
Churchmen
which
should
reforme
the
world
,
are
become
more
vile
then
any
other
:
and
from
the
crowne
of
the
head
to
the
sole
of
the
foote
,
the
ouzing
matter
of
filthinesse
hath
ouerspread
the
whole
body
.
The
Church
of
Rome
is
become
like
a
shamelesse
and
common
strumpet
,
confounding
right
and
wrong
,
setting
all
things
to
sale
,
regarding
neither
iustice
nor
honestie
,
accounting
vsurie
for
small
,
and
symony
for
none
offence
.
Euen
among
our selues
the
ancient
flame
of
charity
is
not
only
cooled
but
extinct
,
and
there
seemeth
to
be
left
no
small
tracke
or
footstep
of
former
pietie
and
faith
.
There
is
such
penury
of
men
,
liuing
after
the
rule
of
reason
,
that
one
had
need
haue
a
candle
to
finde
them
out
.
T. W. Let vs a little enter more particularly into the courses of such our Ministers , as from whom we are to expect the greatest satisfaction in this point : that so in an euen libration of the matter , the Reader may rest fully satisfied , and Maister White more clearely and irrepliably conuinced of his former vntruth , &c. I wil content my selfe onely with the example of Zuinglius and other Ministers of Heluetia p p Zuingl . tom. 1. supplic . euangel. ad ep. Constant . Et paraenes . ad com . Heluet. ciuitat . , who preaching our new Euangelicall doctrine to that Common-wealth , petitioned to the State in this manner : We earnestly request , that the vse of marriage be not denyed vnto vs , who feeling the infirmitie of the flesh , perceiue that the loue of chastitie is not giuen to vs of God : for if we consider the words of the Apostle , we shall finde with him no other cause of marriage , then to fulfill the lustfull desires of the flesh , which to burne in vs we may not deny , seeing that by meanes thereof we are made infamous before the congregation ; for the loue not of lust , but of chastitie , lest that the soules committed to our charge , by example of our sensualitie , should be any longer offended . Wherefore seeing we haue made tryall , that the weaknesse and infirmitie of our flesh hath bin ( O the griefe ) the cause of our falling , &c. hitherto we haue tried , that the gift of chastitie hath beene denied vs . We are not otherwise of such vnciuill conuersation , that we should be euill spoken of among the people committed to our charge , this one point excepted . We haue burned so greatly , that many things we haue committed vnseemly : we cannot be charged for any wickednesse , this point onely excepted .
They insisted further with the Heluetians in the like Dialect , &c. Since according to the doctrine of our reuerend Father Luther , A slander . These words are none of theirs . ( which we are bound to teach and practise ) nothing is more sweete and louing vpon earth then a woman : Alas , why should we , who haue of late reuealed the Gospel of Christ , heretofore so long 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 imbracing a votarie & barren life ? Or why should the Heluetian state so seuerely exact at our hands , that we who only vncorruptly preach the Christian faith , should onely herein be depriued of our Christian libertie ? Heu quanta patimur !
of
repressing
lust
the
satisfying
of
the
lusts
of
the
flesh
.
that
in
his
old
age
,
he
was
vexed
with
vnchast
and
libidinous
motions
,
and
had
much
adoe
to
keepe
his
body
in
subiection
,
he
reckoned
it
no
shame
to
confesse
his
frailtie
:
acknowledging
that
his
mind
burned
with
vncleane
desires
,
and
that
the
flames
of
lusts
boyled
within
him
,
and
he
professeth
more
then
once
that
he
was
no
virgin
he
was
neuer
able
to
flie
the
lusts
of
the
flesh
,
and
that
they
did
alwayes
pursue
him
.
he
had
lost
his
virginitie
,
and
defiled
his
soule
with
fornication
,
and
wallowed
in
the
dungeon
of
vncleannesse
,
and
bene
perfidious
to
God
,
periured
(
or
a
vow-breaker
)
and
an
adulterer
to
Christ
,
&c.
S.
Francis
the
deuout
limitor
,
was
so
oppressed
with
lust
,
that
he
was
faine
to
lie
naked
in
the
snow
to
quench
his
flame
;
and
to
cast
himselfe
into
a
pond
in
a
great
frost
,
that
so
he
might
subdue
his
bosome
enemie
.
Leo
the
first
,
by
the
meanes
of
a
woman
kissing
his
hand
,
was
so
vehemently
tempted
with
lust
,
that
he
was
faine
to
cut
his
hand
off
:
but
the
virgin
Marie
,
hauing
compassion
of
her
high
Priest
,
ioyned
the
hand
to
his
bodie
againe
.
T. W. Libidinous and goatish Ministers , whose very pens spumant venerem , and with whom , euen to meditate of a woman , is the center of your most serious thoughts , &c. wholly absorpt in lustfull and fleshly cogitations * * Greg. Naz. orat . 4. in sanct. Baptism . Puritatis tibi ratio , etiam inito matrimonio constabit , &c. nec enim quia honore praestat virginitas , idcirco turpe & ignominiosum est matrimonium , &c. .
Whosoeuer
traduceth
lawfull
marriage
and
procreation
of
children
,
by
the
name
of
vncleanenesse
or
defilement
,
the
same
nourisheth
in
his
bosome
the
apostating
Dragon
the
Diuell
.
If
you
take
away
out
of
the
Church
honorable
wedlocke
,
and
the
vndefiled
marriage
bed
,
you
fill
the
same
with
Concubinaries
,
ribbalds
,
incestuou●
persons
,
Seminifluans
and
Gonorrhoeans
,
yea
with
male
Sodomitry
,
and
all
kinde
of
vncleannesse
.
T. W. Discoursing of auricular confession , he saith : That the primitiue Church knew it not , pag. 227 h h Digress . 33. . But contrarie to this , the Centurists i i Centur. 3. c. 6. col. 127. doe confesse , that in the times of Cyprian and Tertullian , priuate confession was vsed , euen of thoughts and lesser sinnes . And Doctor Whitaker k k Cont. Camp. Rat. 5. writeth , that most of the Fathers were in an error about confession , &c. Thus we see how little blood was in Maister Whites cheekes , &c.
Auricular
confession
was
not
receiued
in
the
Fathers
daies
,
as
necessarie
to
saluation
,
or
as
Christs
immediate
commandement
.
The
Protestants
acknowledge
,
that
priuate
confession
is
profitable
,
The
difference
betweene
vs
is
,
touching
Sacramentall
confession
,
consisting
of
an
intire
and
particular
enumeration
of
all
mortall
sinnes
,
of
thought
,
word
,
and
worke
,
together
with
all
materiall
circumstances
of
the
same
,
to
be
made
to
a
Roman
Priest
,
to
this
end
,
that
the
Priest
as
a
Iudge
may
absolue
the
sinner
of
the
guilt
of
his
sinne
T. W. Our delicate Minister as a professed enemy p p Way to the Church . p. 224. to all austeritie of life , writeth thus against fasting : All antiquitie can witnesse , that in the primitiue Church fasting was held an indifferent thing , and euery man was left to his owne mind therein .
Turne
vnto
the
Lord
with
all
your
heart
,
with
fasting
,
&c.
I
humbled
my
soule
with
fasting
,
&c.
Psal.
I
was
in
heauinesse
for
three
weekes
of
daies
,
I
ate
no
pleasant
bread
,
neither
tasted
flesh
nor
wine
.
Chap.
She
serued
God
with
fastings
and
prayers
T. W. Doctor White affirmeth , that in the primitiue Church fasting was held an indifferent thing , and euery man was left to his owne mind thereof , no law binding to this or that manner .
T. W. Aerius was condemned by Epiphanius and Augustine , for taking away all set daies of fasting ; which is acknowledged by Doctor Fulke , Doctor Whitaker , Pantaleon , &c. And the Lent fast was holden in the primitiue Church more then arbitrarie . Whereupon Maister Cartwright reprooueth Saint Ambrose , for saying it is sinne not to fast in Lent. Thus you see how familiarly this Ministers pen drops lye after lie , &c.
T. W. Our Doctor in further disgrace of Fasting , thus writeth ; Montanus a condemned Hereticke , was the first that euer brought in the lawes of fasting , from whom the Papists haue borrowed them . But Maister Hooker d d Eccles. pol. l. 5. §. 72. acknowledgeth , that Montanus was condemned for bringing in vnaccustomed fasting daies , and new kinds of fasting , diuers from the Catholike Church , and the Protestant writer of Querimonia Ecclesiae , professeth the like e e Pag. 110. .
T. W. Maister White being desirous , that his Religion should decline all contumelious reproch and slaine , touching the author of sinne , thus writeth : The doctrine of the Protestants doth not make God the Author of sin , nor inferreth any absolute necessity constraining vs , that we cannot do otherwise then we doe . But contrary to this g g Briarly apol. tr. 2. c. 3. pag. 577 hath the same . , Zuinglius saith h h Zuingl . de prouid . Dei. ; that God moueth the theefe to kill . And that the theefe killeth , God procuring him : and the theefe is inforced to sinne . And Beza i i Beza , display of popish abuses : God exciteth the wicked will of one theefe to kill another , guideth his hand , &c. And Caluin k k Caluin . instit . l. 2. c. 4. §. 4. ; In sinning the Diuell is not author , but rather an instrument , &c. This doctrine is condemned by Castalio , Hooker , Couel : and Iacobus Andrea l l Colloq. Montisbelg . pag 47. chargeth Beza with making God the author of sin . Thus we see how antipodes like , and oppositly our Doctor treadeth to the feete of his owne brethren .
The
Heretickes
(
Protestants
)
know
well
,
that
God
intendeth
not
that
which
is
formall
in
sinne
,
nor
inclineth
the
will
of
man
to
intend
it
.
T. W. The former sayings of Protestants , although they do not actually imply so much , yet they doe it potentially , and by necessarie inference .
God
vseth
his
minister
Sathan
as
an
instrument
,
and
thus
is
said
,
to
effect
that
which
his
minister
being
strengthened
by
his
authoritie
,
doth
.
Diuers
moderne
Schoolemen
affirme
,
that
God
hauing
no
respect
of
mans
owne
determination
of
himselfe
to
sin
,
doth
apply
,
excite
,
and
impell
to
the
deed
of
sinne
.
Ad
opus
non
ad
crimen
,
To
the
worke
,
and
not
to
the
fault
:
Neither
simply
to
the
deed
,
but
as
it
serues
to
the
end
prefixed
by
him
.
To
the
worke
,
In
respect
of
the
passiue
euent
.
in
agendo
in
peccando
T. W. He is not afraid to publish , that Bernard was a Papist , in none of the principall points of their religion : and then he addeth , He stood against the pride of the Pope . But whosoeuer will obserue what is confessed by the Protestants , must acknowledge , that impudency it selfe would be ashamed to haue mentioned such a groundlesse vntruth . For it is granted by Simon de Voyan u u Vpon the catalogue taken out of Briarly . a Protestant , that he was Abbot of Clareiuax : and by Osiander x x Epitom . cent 12. , that he was thought to be the author of 140. Monasteries : and the Centuries y y Centur. 12. c. 10. say , he worshipped the God Maôzim , and Doctor Fulke z z Ag. Rhem. Luc. 22. , and Doctor Whitaker a a Cont. Duraeum , pag. 154. charge him , for defending the Popes Ecclesiastical authoritie ; and yet if we beleeue M. White , he stood against the pride of the Pope , &c.
Bernard
knew
not
the
present
Romane
faith
;
he
was
indeed
a
Monke
,
and
in
many
things
superstitious
,
but
he
was
a
Papist
in
none
of
the
principall
points
of
religion
:
You
come
abroad
glistering
with
gold
,
abounding
with
all
varietie
,
&c.
but
what
doe
your
sheepe
receiue
from
hence
?
If
I
durst
be
bold
to
reueale
my
thoughts
,
I
would
say
,
these
are
rather
pasture
for
Diuels
,
then
food
for
men
.
Forsooth
Peter
did
thus
,
and
Paul
in
this
manner
deluded
the
world
.
Surely
the
zeale
of
the
Church
is
feruent
for
nothing
,
but
onely
to
maintaine
dignitie
:
Euery
thing
is
referred
to
honor
,
but
litle
or
nothing
to
sanctitie
.
Saint
Peter
neuer
came
abroad
adorned
with
gemmes
,
arayed
with
silk
,
attired
with
gold
,
mounted
vpon
a
white
Palfrey
,
guarded
with
Souldiours
,
or
attended
with
ruffling
seruitors
;
without
all
these
he
fed
Christs
sheepe
,
and
herein
you
haue
not
succeeded
Peter
,
but
Constantine
.
T.W. Doctor White saith , what is reported of Bernard & Francis , are lies . This is spoken to the dishonor of the Romane faith , diuers of whose professors through Gods omnipotency , and for the manifestation and strengthening of his truth , haue at all times beene able to exhibite great miracles : the which prerogatiue resting onely in our Church , much displeaseth our Minister , &c. And then he produceth Osiander , granting a certaine miracle of Bernard : and Mathew Paris reporting , that there appeared certain wounds like vnto our Sauiours , in the hands , side , and feete of Francis , a little before his death , &c.
The
Church
permitteth
Legends
to
be
read
,
not
determining
that
they
be
certainly
true
,
but
such
as
possibly
might
be
true
;
and
howsoeuer
true
or
false
,
yet
not
vnprofitable
for
stirring
vp
deuotion
.
let
Heretickes
learne
to
worship
the
blessed
Virgine
,
and
to
adore
the
blessed
Sacrament
,
by
the
example
of
this
sheepe
.
T. W. In defence of the continuance of his owne Church , he thus saith ; The learned amongst vs confesse and prooue against all that contradict it , that euer since Christs time without interruption , there hath beene a company of men visibly professing the same faith that we doe : Though the Church of Rome degenerating into the seate of Antichrist persecuted them , and so many times draue them out of the sight of the world , that to it they were not visible .
In
the
affirmatiue
,
that
is
,
in
matters
of
faith
and
godly
life
,
necessarie
to
saluation
There
were
alwaies
found
in
the
world
a
visible
company
of
beleeuers
,
professing
the
same
faith
which
the
Protestants
doe
in
all
affirmatiue
articles
,
necessarie
to
saluation
.
There
were
alwaies
in
the
world
some
Christians
who
resisted
the
chiefe
points
of
Papistrie
as
they
came
in
,
and
the
same
Christians
were
visible
in
such
manner
,
as
Gods
people
vse
to
be
in
time
of
persecution
.
T. W. Before I conuince this , I would demand where our Ministers head-peece was when he thus wrote : since these few lines doe inuolue an irreconciliable contradiction : a company of men visibly professing , yet to the world not visible , this is as much as inuisible visible , and white remaining white , to be blacke ; the moone to shine in her greatest eclipse . And if the Church were latent to the world , then it was seene onely by some out of the world .
T. W. Napper writeth , that Gods true Church was latent and inuisible 1260. yeares : and Sebastian Francke , that for 1400. yeares , the Church hath beene no where externall and visible ; and Doctor Fulke k k Napper . com . Reu. prop. 37. Sebast . Franc. epit de abrogand statut . eccles. D. Fulk answ. to a counterf . cath. This is fil●hed from Briarly , tr . 1. §. 9. p. 226. See the same pag. 129. , that in the time of Boniface the third , which was an . 607. the Church was inuisible , and fled into the wildernes , &c. And sundry Protestants acknowledge the Churches not being vntill Luther , &c. From all which it is ineuitably concluded against this architect of lies , that the Protestants imaginarie Church consisting of ayrie supposals , had no subsisting or being in the world for these last 1000. yeares , &c.
T. W. The Doctor much apologizing and defending the marriage of the Cleargie , affirmeth that the Church of Rome holdeth contrarie herein , to that which was taught in the primitiue Church .
But contrary to this , Cartwright confesseth of the first Nicene Councell , Briarly pag. 78. that it prohibited marriage to such as were entred into Orders , although it allowed the marriage of such as were contracted before . And Maister Iewell confesseth , that in the matter of Priests marriage , Harding had many Fathers on his side . And Chemnici●s granteth , that Origen , Ambrose , Epiphanius , and Siritius , teach this doctrine of single life of the Cleargie .
Now I referre it to the iudgement of any indifferent Reader , whether he will beleeue the former learned Protestants , confessing the practise of this our Catholike doctrine in the primitiue Church , or Maister White denying the same .
Continency
was
not
inioyned
the
Cleargie
in
the
primitiue
Church
:
T. W. But learned Protestants acknowledge , that sundrie primitiue Fathers maintaine single life of the Cleargie .
that
it
is
better
for
a
Priest
to
be
a
fornicator
and
to
vse
600.
queanes
,
then
to
keepe
his
owne
wife
T. W. Inueighing much against the religious vse of Images , he saith ; Touching Images , the Church of Rome holdeth contrarie to that was formerly holden . And after that he alledgeth , that the ancient Christians of the primitiue Church had no Images . But diuers Protestants , to wit , the Centuries , and Doctor Fulke acknowledge , that Lactantius attributed too much to the signe of the Crosse . And Paulinus caused Images to be painted on Church walls . And Ambrose reported sundrie things superstitiouslie , touching the Crosse : and Tertullian is thought to affirme , that Christians had the Image of the Crosse in the places of their publike meetings , and priuately in their houses , &c.
The
Church
of
Rome
not
onely
worshippeth
Images
,
but
commandeth
to
doe
it
with
diuine
honor
,
&c.
and
herein
it
is
departed
from
the
primitiue
Church
.
For
Irenaeus
taxeth
the
Gnostickes
for
hauing
Images
We
are
expresly
prohibited
to
vse
the
deceitfull
art
of
painting
,
according
to
that
of
Moses
:
Thou
shalt
not
make
vnto
thy selfe
the
likenesse
of
any
thing
.
For
we
reckon
pictures
and
images
vsed
for
Story
and
ornament
,
out
of
the
case
of
scandall
,
among
adiaphorous
things
:
And
the
signe
of
the
Crosse
was
no
Image
,
but
a
significant
action
.
T. W. Doctor White writeth : The Roman Catholikes haue altered the faith of the ancient Fathers in Transubstantiation . But in affirming this , Maister Whites credit and estimation is particularly , in this , most dangerously wounded by the hands of his owne brethren . For the Centurists say a a Cent 5. p. 517. taken out of Briarly , tract . 2. §. 7. pag. 185. a●swered by D. Morton , Appeal pag. 94. 95. 488. ; Chrysostome is thought to confirme transubstantiation , and other Protestants affirme , that Theophylact and Damascene doe euidently incline to Transubstantiation . And Doctor Humphrey writeth , that Gregorie the Great brought in Transubstantiation . This giues sit occasion to the Reader , to take notice how cleare , perspicuous and shining , our Catholike faith of Transubstantiation was , in those primitiue times , &c.
Chrysostome
seemeth
to
confirme
Transubstantiation
is
not
an
essentiall
conuersion
of
the
substance
of
the
elements
,
but
a
mysticall
and
rationall
transmutation
,
in
regard
of
the
vse
and
effect
T. W. To depriue Saint Augustine the Monke of the honor and reuerence due vnto him by vs English for our conuersion , Briarly tr . 1. §. 1. pag. 57. Doctor White writeth ; That Augustine conuerted not the Country of England to the present Romish faith ; and that his conuersion was onely the planting of some trifling ceremonies . But contrary to this the Magdeburgians acknowledge , that Augustine conuerted England , and he conuerted it to the same faith , which Gregorie the Great professed , and the Centuries and D. Humphrey affirme , that this faith was the Popish faith .
Dicitur
conuertisse
,
he
is
reported
to
haue
conuerted
that
Nation
from
Paganisme
to
Christ
But
Ieffry
of
Monnemuth
writeth
:
That
before
this
,
truth
was
preached
,
and
sincere
doctrine
deliuered
That
Christ
is
truly
in
the
very
substance
of
his
body
and
blood
,
offered
to
God
by
the
Priest
,
as
properly
as
he
was
by
himselfe
on
the
Crosse
:
The
doctrine
of
Saint
Gregorie
,
which
concerneth
the
matter
of
the
Supper
is
very
sound
,
onely
he
maketh
often
mention
of
Masse
and
oblations
.
T. W. Conuersion of Heathen countries to the faith of Christ , foretold so long since by the Prophets of God , to be accomplished onely in the true Church of Christ , Doctor White affirmeth , to haue beene done by that Church which conspired in faith and doctrine with the Protestants , and not by the Church of vs Catholikes .
T. W. It is confessed by Protestants , that the Romane Church hath been Antichristian more then a thousand yeares , and that the true Orthodoxe Church hath bene latent all this time , &c.
T. W. 2. The Protestant Church , by the confession of Castalio a learned Caluinist , &c. and Dauid George neuer wrought any conuersion , neither hath that appeared in the Protestant church which the Prophets foretold , of the enlargement of the Church , and conuersion of Nations thereby : and Castalio thereupon deemeth those prophesies to be as yet not fulfilled .
Are
but
in
semine
,
and
plantation
,
in
the
Church
militant
,
T. W. Doctor White charging the Pope with innouation of his iurisdiction , saith : The beginning of the Popes supremacy ouer Councels was of late , since the Councels of Constance and Basill ; decreed within this 100. yeare , in the Councell of Lateran by a few Italian Bishops , Briarly p. 107. whereas in the ancient Church it was otherwise .
But contrary to this , it is confessed by Doctor Whitaker a a De Concil. q. 9 c. 2. pag. 42. , that Pope Iulius challenged by an Ecclesiasticall Canon , to assemble a Councell . And Danaeus b b Resp. ad Bellar par. 1. pag. 595. confesseth the same , &c. and the Centurists c c Centur. 5. col. 781. in the first age censure the Popes of that age , for challenging to themselues power of celebrating Councels , and reiecting Councels , &c.
T. W. For the more disauthorising of the doctrine of the merit of workes , our Minister thus outlasheth : The doctrine of the merit of workes , was lately begun by the Schoolemen . But contrarie to this assertion , the Centurists , Luther , and D. Humphry , k k Centur. 5. col. 1178. Luth. con. Gal. 4. D. Humph. Ies. p. 2. pag. 530. censuring the writings of the Fathers , for teaching the doctrine of merit .
T. W. The Minister endeuoring calumniouslie to dishonor the most healthfull and incruent sacrifice of the Masse , writeth , that the Masse began not all at once , but by degrees .
(
catechumeni
But
in
regard
of
the
Eucharist
it selfe
,
T. W. Now here to instruct the Doctors ignorance , or at least to detect his malice , I am to lay downe the iudgement of the Catholike Church , teaching what is maintained to be essentiall to the sacrifice of the Masse , and what but accidentall .
T. W. The true nature then and essence of this sacrifice , we hold to consist in the oblation of the most sacred body and blood of Christ , and consummation thereof . What prayers or ceremonies doe either precede or follow the words of the institution , are no essentiall part of the Masse , and if they were all omitted , yet were the sacrifice true and perfect , &c.
T. W. It is the Catholike doctrine of the Church , that the essence of the sacrifice of the Masse consisteth in the oblation of the body and blood of Christ , and the consummation thereof .
That
sole
action
is
essentiall
to
the
sacrifice
,
which
the
Priest
as
a
minister
doth
exercise
in
the
person
of
Christ
:
But
this
is
consecration
onely
,
for
herein
the
Priest
speaketh
in
the
person
of
Christ
,
but
in
the
receiuing
he
doth
nothing
in
Christs
person
,
but
in
his
owne
There
be
foure
things
essentiall
in
the
sacrifice
of
the
Masse
,
consecration
,
oblation
,
fraction
,
and
consumption
.
There
be
three
,
&c.
consecration
,
oblation
,
and
consumption
.
There
be
two
,
Consecration
and
Consumption
.
The
sacrifice
consisteth
in
benediction
,
thanksgiuing
,
and
consecration
.
T.W. In the other part of this Section the P. produceth Caluin , Hospinian , and others , affirming that the doctrine of the Masse was vniuersally taught in the primitiue Church .
habere
te
fingis
,
)
à
tergo
tua
sunt
.
You
place
other
mens
faults
in
sight
,
and
hang
your
owne
behind
your
backe
.
T. W. The Doctor inueighing farther against the Masse , saith ; that Wafer Cakes were first brought into the Sacrament in the eleuenth age , or Century after Christ : But it is confessed by Doctor Bilson , that in the daies of Epiphanius it was round in figure : and Cartwright saith , it was brought in by Pope Alexander , &c.
Honorius
is
noted
for
bringing
in
of
Wafers
into
the
Sacrament
;
and
then
he
produceth
Cassander
reporting
,
that
the
Author
of
the
exposition
of
the
Roman
order
tooke
it
grieuouslie
,
that
the
loaues
of
bread
anciently
vsed
in
the
Church
,
were
turned
into
slender
plates
,
&c.
In
the
primitiue
Church
all
that
were
present
at
the
celebration
of
the
Masse
,
did
euery
day
communicate
.
Their
oblation
was
a
great
loafe
,
sufficient
for
all
,
which
the
Graecians
are
said
to
continue
to
this
day
.
In
ancient
time
euery
communicant
had
a
portion
broken
vnto
him
out
of
one
loafe
.
T. W. The Minister persisting in his serpentine and venemous disposition against the most blessed Sacrament , lyingly forgeth , that the adoration thereof is a late inuention , following vpon the conceipt of the reall presence , and prescribed 1220. yeares after Christ by Honorius the third .
vnto
the
person
of
Iesus
Christ
,
and
vnto
his
bodie
and
blood
vnited
personally
with
the
deitie
,
the
same
Adoration
Gomar
.
specul
.
eccles.
p.
68.
No
man
eateth
Christs
flesh
,
but
he
first
adoreth
Christ
.
T. W. Now that there was no innouation touching the adoration of the Sacrament at that time , is euident from two reasons ; 1. Because no Historiographer doth giue the least intimation of any such institution brought into the Church ; onely Honorius decreed , that the Priest should more diligently admonish the people thereof , in regard of some former negligence crept in concerning the same .
T. W. The former point is proued from the abundant testimonies of our Aduersaries , charging the times precedent to Honorius , with the said adoration . Auerroes liuing eightie yeares before Honorius , charged Christians for adoring the Sacrament . The Centurists speaking of the prayers of Saint Ambrose , say ; Those prayers containe the adoration of the bread in the Sacrament . Chemnicius produceth diuers sentences of Augustine , Nazianzene , and Ambrose , which in his iudgement affirme the adoration of the Sacrament .
Now all these authorities doe demonstratiuely conuince , that the adoration of the Sacrament was not introduced into the Church as an innouation in the time of Honorius .
T.W. After the Doctor hath Thrasonically boasted of the succession of the Protestants in his owne Church , he proceedeth further , affirming that the succession of the Pastors and Bishops in the Church of Rome , hath beene interrupted , &c. Now the question here intended , is not of succession of doctrin , by which sleight , diuers of our Aduersaries vse to decline the testimonies of the ancient Fathers , alledged by vs for succession , but onely of externall succession of Bishops and Pastors , &c.
That
our
English
Bishops
succeed
lineally
in
their
places
,
from
the
first
Apostles
of
our
land
:
Lineall
succession
is
,
when
the
persons
succeed
as
well
in
doctrine
as
place
.
We
do
not
deny
but
they
haue
a
ranke
of
Bishops
externally
sitting
one
after
another
,
but
lawfull
succession
stands
not
herein
.
T. W. Doctor White denying , that the Roman Church hath externall succession of Bishops and Pastors , vttereth a malicious lye , and is controlled by his owne brethren : for the Centurists in the tenth Chapter of euery Century do elaborately set downe the particular succession of the Bishops of Rome , euen from Saint Peter to their owne time . Doctor Fulk in like manner saith ; You can name the notable persons in all ages , in their gouernment and ministerie , and especially the succession of the Popes , &c.
T. W. Caluin flatly denyeth succession to be found in his Church : So dangerously wounding himselfe with that sentence of Augustine , The succession of Priests from the very seate of Peter , vntill this present Bishop , doth iustly hold me in the bosome of the Church .
That
God
in
our
time
raised
vp
Euangelists
,
whose
calling
was
extraordinarie
:
Begun
with
miracles
,
nourished
with
hope
,
increased
by
charity
,
confirmed
by
antiquitie
as
well
of
doctrine
as
outward
state
,
reaching
to
the
Apostles
,
woundeth
not
Maister
Caluin
:
manifest
truth
is
to
be
preferred
before
succession
,
and
all
outward
meanes
,
whereby
he
was
holden
in
the
Church
T. W. Our vninterrupted succession is infallibly euicted by our Aduersaries acknowledgment of the continuall visiblenesse thereof , since the one doth reciprocally imply the other , &c.
T. W. Whereas the Doctor becommeth Luthers Encomiast , and much laboureth to free his life and death from obloquy and infamy , affirming , that whatsoeuer touching his life , may seeme worthy of reprehension , is onely forged by his Aduersaries : I will by deliuering the confession of Luther himselfe , and the testimonies of learned Protestants conuince the shamelesse vntruth , &c.
that
they
were
deficient
in
maintaining
their
opinions
,
and
thereupon
laboured
to
credit
themselues
by
defaming
their
Aduersaries
the
Orthodoxe
professors
:
and
euen
as
flies
fasten
vpon
galled
backes
and
sore
places
,
so
they
fixed
themselues
vpon
personall
infirmities
to
deface
right
doctrine
.
Where
shall
you
find
any
,
in
whose
manners
some
blemish
,
like
a
wart
or
mole
in
a
faire
body
,
may
not
be
espied
?
T. W. I will insist onely in two points : 1. In displaying Luthers sensualitie . 2. His pride .
His lust and incontinencie is prooued by his words and confession . He giueth counsell : If the wife will not , or cannot , let the maid come .
That
if
a
disobedient
wife
refuse
to
liue
with
her
husband
according
to
the
Apostles
rule
,
And
by
her
obstinacie
giue
occasion
of
adulterie
,
the
husband
may
threaten
her
with
diuorce
,
and
cutting
her
off
from
his
flesh
.
Eccles.
And
terrifie
her
with
the
example
of
Queene
Vashtai
,
who
being
rebellious
was
put
away
,
and
Hester
a
maid
was
chosen
in
her
place
.
Hest.
T. W. Luther hath these speeches : 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 . It is as necessary , as to eate , drinke , purge , &c. I am almost mad through the rage of lust and desire of women . Eight dayes are now past , wherein I neither write , pray , nor studie , being vexed partly with temptation of the flesh , partly with other trouble , &c.
It
is
no
more
in
the
power
of
man
to
alter
the
constitution
of
nature
in
this
kind
,
then
in
other
naturall
conditions
:
that
all
things
in
this
world
,
and
among
the
rest
,
mens
wiues
ought
to
be
common
:
T. W. Luthers pride is accused by sundry learned Protestants ; Zuinglius saith : Behold how Sathan laboureth wholly to possesse this man . Oecolampadius admonisheth him to beware , lest being puffed vp with arrogancy and pride , he be seduced by Sathan . Vrbanus Regius : God by reason of the sinne of pride , wherewith Luther was puffed vp , hath taken away the true spirit from him as he did from the Prophets , 3. booke of Kings 22. and in place thereof hath giuen him a proud , angry , and lying spirit .
That
iust
men
may
fall
into
mortall
sinne
and
although
they
ceasse
to
be
iust
,
during
the
time
that
such
sinne
hath
dominion
ouer
them
:
yet
when
they
are
recouered
by
repentance
,
their
former
iustice
is
reimputed
vnto
them
.
T. W. Now hauing displayed in part , Luthers deportment , &c. I referre to the Readers consideration : 1. Whether our Doctor did auerre an vntruth or no in iustifying , that whatsoeuer could be produced against Luthers life and conuersation , was malignantly forged by vs his enemies .
That
Luther
was
an
holy
man
,
free
from
the
foule
and
grieuous
crimes
obiected
against
him
,
and
that
many
Roman
Popes
haue
liued
and
died
worse
then
he
.
T. W. The second , ( and that much more importing ) whether it standeth with probability of reason , or the accustomed course of Gods proceeding ; to make choise for the restoring and replanting the truth of his Gospell , of a man , whose course of life , writings , and doctrine , do breathe onely pride , contumacy , sensualitie , Sardanapalisme and luxurie .
Such
is
the
power
of
diuine
grace
,
that
by
euill
men
it
winneth
good
,
and
by
such
as
be
reprobate
and
wicked
,
it
gathereth
the
iust
:
There
can
scarce
any
wickednesse
(
heresie
excepted
)
be
deuised
,
or
named
,
where
with
the
Roman
Sea
hath
not
beene
defiled
in
a
shameful
manner
since
the
No
man
at
this
day
looketh
for
any
sanctitie
in
Popes
.
They
are
reputed
exceeding
good
,
if
they
be
good
in
any
small
measure
,
or
lesse
wicked
then
other
men
vse
to
be
you
haue
onely
produced
testimonies
of
vnseemely
words
vttered
by
Luther
:
T. W. I will end with Luther , from whom you did originally sucke your lying doctrine : onely since you are entred with our vulgar multitude into the number and catalogue of our Euangelicall Prophets , I would wish such your followers , to entertaine an impartiall view and consideration of this , & other your forgerie and sleights : which if they doe , they shall finde you are guided by the ghostly enemy of mans soule , who once said , I will goe forth , and be a lying spirit in the mouth of all his Prophets .
Inueniet
conuicta
conuitia
,
He
shall
finde
rayling
conuinced
by
veritie
.
T. W. P. HAuing in the two precedent parts , set downe many corruptions and lies ( coined by your selfe , and not ) by M. White . It now followeth , according to my intended method , ( of impudencie and calumniation ) that I ( being more fit for a stage , then the Doctors chaire ) display diuers of his absurd and impertinent inferences , ( which are made to seeme so by your deprauing . ) For these three points , to wit , corrupting , lying , and idle or absurd disputing , are the three seuerall heads ( the threefold basis , whereupon the frame of Poperie leaneth ) whereof the whole worke of this Treatise is wouen .
Now touching those his Impertinences , the Reader is to conceiue , that they consist in his alledging of such testimonies , both of Scriptures , Fathers , and Catholike writers , as being truly set downe , do not neuerthelesse impugne that point of our Catholike doctrine , against which they were by him so vrged .
Publ. Mimus . Nihil est , quin male narrando possit deprauarier .
Feed
my
sheepe
:
Ergo
All
power
is
of
God
In
the
beginning
God
created
heauen
and
earth
:
Ergo
Be
ye
holy
,
because
I
am
holy
They
that
be
in
the
flesh
,
cannot
please
God
If
you
were
Abrahams
children
,
you
would
doe
the
workes
of
Abraham
,
T.W. But howsoeuer it is , I am to aduertise the Reader , that in perusing such authorities produced by Master White , he would euer recurre to the true state of the question ; and particularly , that he would apply the said sentences to that very point , or touch , wherein the life of the question consisteth : and then he shall find , how rouingly and wandringly they are directed , still glancing by , vpon some wilfull or ignorant mistaking or other , neuer reaching the marke intended .
Right
sayings
,
illustrious
for
veritie
,
do
these
men
obscure
with
peruerse
expositions
.
T. W. That we may the better behold how valiantly our Minister impugneth all Traditions , we are here to call to mind what the Catholike Church teacheth in this point .
Who
impugneth
not
all
Traditions
,
but
admitteth
such
as
are
subordinate
and
homogenious
to
the
Scripture
,
yea
all
those
which
you
are
able
to
proue
Apostolical
,
by
the
generall
testimony
of
the
Church
.
T. W. Then it teacheth , that the word of God is to limit and confine our faith , & that nothing is to be accounted matter of faith , but that which receiueth proofe from thence .
The
Scripture
is
not
to
be
placed
among
the
principles
of
faith
.
Our
faith
dependeth
not
vpon
the
sole
word
of
God
,
(
either
written
or
vnwritten
)
but
vpon
the
voyce
of
the
Church
speaking
vnto
vs
.
The
definitions
of
generall
Councels
,
and
the
decrees
of
Popes
are
principles
of
faith
,
with
the
holy
Scripture
.
The
definition
of
the
Pope
is
as
authenticall
as
the
Scripture
.
The
custome
of
the
Church
is
of
equall
authority
,
and
to
be
receiued
with
the
same
pious
affection
with
the
Scripture
.
T. W. Hereupon it teacheth , that the word is either written , namely the Scripture : or else deliuered by Christ and his Church , namely Tradition . Both these we beleeue to be of infallible authoritie ; because they proceede from them who were immediatly inspired , &c.
T. W. Written or vnwritten are but extrinsecall , and not of the true and inward reason , of being the word of God .
T. W. Our Doctor , to proue that the written word is onely the rule of faith , and consequently that there are no Traditions of the Church , which may also in part be a rule thereof , vrgeth seuerall places of Scripture . Prou. 2.19 . Esa. 8.20 . Mal. 4.4 . Luke 16.9 . Now that the Reader may see , how wel these texts are applied to the point controuerted , I will set some of them downe in forme of argument , &c. The Scripture will make a man vnderstand righteousnesse and iudgement , and equitie , and euery good path : ergo now in the time of Christianitie there are no Traditions , but the Scripture of the old Testament is the onely rule of faith , &c.
Remember the law of Moses my seruant , &c. They had Moses and the Prophets , ergo no Traditions , &c.
The
holy
Ghost
speaking
of
the
Scripture
,
affirmeth
;
That
the
same
is
able
to
informe
vs
to
euery
good
work
.
and
to
make
vs
wise
to
saluation
:
to
teach
vs
Christ
crucified
,
wherein
is
the
summe
of
our
saluation
,
to
giue
vs
light
in
darknesse
,
to
beget
our
faith
:
and
we
are
reuoked
from
all
other
teachers
to
the
Scripture
,
Esa.
And
there
is
no
counsell
,
no
comfort
,
no
doctrine
,
no
resolution
needfull
for
vs
,
but
there
it
may
be
found
;
and
the
holy
Ghost
deliuereth
the
like
concerning
no
other
doctrine
the
Scripture
is
the
onely
rule
.
T. W. What reference haue these Texts with the rule of Faith , the which is not so much as glanced at in any one of them ?
That
is
a
rule
of
faith
,
which
is
appointed
by
God
as
a
doctrine
and
law
to
direct
and
gouerne
our
beliefe
and
spirituall
actions
.
But
according
to
sundry
Texts
alledged
by
Doctor
White
,
the
sacred
Scripture
is
such
a
doctrine
and
law
,
T. W. Why should the old Testament be a patterne for the faith professed in the New Testament ? Since all Christians do grant , that the time of grace is inriched with many priuiledges , whereof the old law was altogether depriued ?
They
are
able
to
instruct
or
make
wise
to
saluation
through
faith
,
which
is
in
Christ
Iesus
.
We
haue
the
more
sure
words
of
the
Prophets
,
whereunto
you
do
well
to
attend
,
as
vnto
a
light
shining
in
a
darke
place
.
T. W. After these and such like Texts of Scripture , he descendeth to proue the foresaid point from the testimonies of the ancient Fathers , &c. He alledgeth Tertullian , saying ; The Scripture is the rule of faith : which we grant , that it is regula partialis fidei , a rule of our faith in part : but hence it followeth not , that it is a totall , intire , and sole rule of faith , without Traditions , &c.
Let
the
new
forge
of
Hermogenes
teach
,
that
this
is
written
;
and
if
it
be
not
written
,
let
him
feare
the
woe
denounced
to
them
,
which
adde
or
take
away
.
T. W. He alledgeth Saint Augustine p p Aug. de nupt. & concupisc . l. 2. c. 33. , thus writing : This controuersie depending betweene vs , requireth a Iudge : let Christ therefore iudge , and let the Apostle Paul iudge with him , &c. As if Christ and his Apostles could not as well speake in Traditions as in writing : or granting , that that particular controuersie there meant by S. Augustine , was proued from the writings of Saint Paul , therefore all other Articles of Christian religion should thence also receiue sole proofe .
If
a
matter
be
grounded
vpon
the
cleare
authoritie
of
holy
Scripture
,
&c.
It
is
to
be
beleeued
without
all
doubt
:
as
for
other
witnesses
and
testimonies
,
vpon
whose
credit
any
thing
may
be
vrged
to
be
beleeued
,
it
is
lawfull
for
thee
to
credite
or
not
to
credite
,
according
as
thou
shalt
perceiue
the
weight
and
desert
,
&c.
T. W. Gregorie Nissen calleth the Scripture a streight and inflexible rule for those points it proueth , not generally .
Si
ad
regulam
ipsam
respiciamus
,
&c.
If
we
haue
respect
to
the
very
rule
,
which
God
hath
giuen
vs
,
&c.
T. W. S. Augustine 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 : speaketh of vertue and vice , of both which the Scripture most fully discourseth : But how it may condemne Apostolical Traditions , which may deliuer supernaturall and high mysteries of faith , I leaue to the censure of any iudicious man .
In
the
things
which
are
plainely
set
downe
in
holy
Scripture
,
all
those
things
are
found
which
containe
faith
and
good
maners
.
T. W. Thomas Aquinas , who saith ; the doctrine of the Prophets and Apostles is canonicall , because it is the rule of our vnderstanding : speaketh not peculiarly of the Scripture , but in generall of the doctrine of the Prophets and Apostles , which whether it be written or vnwritten , is canonicall .
T. W. Againe he vrgeth Saint Thomas the second time ; Our faith resteth and staieth it selfe vpon the reuelation giuen to the Apostles and Prophets which wrote the Canonical books , and not vpon Reuelation , ( if any such haue beene made ) to other Doctors . But who denies that the Prophets and Apostles did write the Canonicall bookes ? or who teacheth y y Grets. tract . de agnosc . Script . can . Haec testandi de Scripturis canonicis authoritas , nec à Prophetis est in ecclesia , nec ab Apostolis &c. that our faith ought to rest vpon the reuelation of other Doctors , then the Prophets and Apostles ?
Solis
scripturarum
libris
,
&c.
To
the
bookes
of
holy
Scripture
onely
.
T. W. Who teacheth , that our faith ought to rest vpon the reuelation of any other Doctors then the Prophets and Apostles ?
Euen
as
we
beleeue
God
reuealing
vs
any
thing
,
because
he
is
true
and
cannot
deceiue
;
and
if
any
man
demand
why
he
is
true
,
we
make
no
answer
,
&c.
Euen
so
,
we
altogether
beleeue
the
Church
,
teaching
and
testifying
any
truth
to
be
beleeued
,
&c.
And
if
it
be
demanded
,
wherfore
it
is
so
infallible
a
witnesse
of
truth
:
we
answer
,
because
God
speaketh
by
the
same
,
and
hath
constituted
it
an
infallible
witnesse
;
and
here
we
stay
our selues
and
doe
not
answer
:
because
the
Church
seemeth
to
speake
things
consonant
to
the
sacred
Scripture
,
&c.
The
Church
by
reason
of
the
neare
coniunction
it
hath
with
God
,
is
not
builded
vpon
truth
,
but
contrarily
,
truth
leaneth
vpon
it
,
as
the
columne
and
fortresse
thereof
.
T. W. Shew any reason why the Reuelations of the Prophets , and especially the Apostles may not as well comprehend Traditions , as the written word ?
T. W. He bringeth in Gerson , saying ; The Scripture is the rule of our faith , which being well vnderstood , no authoritie of men is to be admitted against it , &c. We willingly acknowledge , that the Scripture is the rule , but not the sole rule : no authoritie of man is to stand against the Scripture ; but what doth this impeach Apostolicall Traditions , which are no more the bare authoritie of man then Scripture it selfe ?
The
Scripture
is
giuen
vnto
vs
,
as
a
rule
sufficient
and
infallible
,
for
the
gouernment
of
the
whole
Ecclesiasticall
body
,
and
all
the
parts
thereof
,
to
the
end
of
the
world
.
all
reuelation
is
to
be
suspected
,
which
the
Law
and
Prophets
with
the
Gospell
doth
not
confirme
.
T. W. Traditions are no more the authoritie of man then the Scripture it selfe , both equally proceeding from the holy Ghost .
That
your
Prelates
by
their
Traditions
destroyed
the
commandements
of
God
.
T.W. He comes in with Perisius , writing , that the authoritie of no Saint , is of infallible truth : for Saint Augustine giues that honor onely to the sacred Scripture . But here Perisius * * Perusinus . and Saint Augustine speake of particular Saints and priuate Doctors : and our question is , onely touching the Traditions of our Sauiour and his Apostles , and the whole Church .
To
be
of
infallible
truth
,
is
the
honor
of
the
sacred
Scriptures
onely
.
T.W. Such vnprofitable and waste testimonies , Maister White is accustomed to heape together in his booke , the which that they shall not so easily be espied , he subtilly mingleth them with other authorities more pertinent , like a good captaine who rangeth his worst and weakest Souldiours in the midst of other more experienced , onely to increase the number , and not the force .
T.W. The next subiect of this loose kind of inferences , is touching the absolute and supreme soueraigntie of the Scriptures , in determining of controuersies , without any needfull explication of Gods Church . This assertion being indeed a head theoreme or principle with the sectaries of this age .
the
teaching
of
the
true
Church
is
the
ordinarie
meanes
to
determine
controuersies
,
and
to
propound
and
explicate
the
obiect
of
faith
.
T.W. For the better vindicating vs from all calumnies , touching our supposed contempt of the Scripture , as also for the discouerie of M. Whites arguing , the Reader is to take notice , that the Catholikes do ascribe all due reuerence , &c. to the Scripture : acknowledging it to be Gods embassadour , vnfolding to man on earth , the sacred will of our heauenly King : the spirituall tenure , by which we claime our celestiall inheritance : It is the word of God , before it receiue any approbation from the Church , and this or that , is the true sence of any particular text , before the Church confirme the same .
There
is
no
diuinitie
in
the
very
bookes
themselues
wherein
the
sacred
mysteries
are
contained
,
which
may
tye
vs
with
any
bond
of
religion
to
beleeue
them
.
We
should
haue
had
fewer
Controuersies
if
we
had
no
Scriptures
.
The
word
of
God
is
no
formall
obiect
of
our
faith
,
nor
any
part
thereof
.
The
scripture
is
a
thing
without
any
soule
or
sence
.
It
is
like
a
nose
of
waxe
and
Lesbian
rule
:
It
is
rather
an
occasion
of
Controuersies
and
discord
about
the
doctrine
of
faith
,
then
a
remedie
The
Church
is
not
subiect
to
the
word
of
God
,
It
is
in
a
manner
a
dumbe
and
feeble
writing
,
vnlesse
the
mind
of
the
Church
(
Roman
)
be
present
to
it
:
it
is
dumbe
,
and
speaketh
not
vnto
the
faithfull
,
T. W. Seeing the true sence of the Scripture is as it were the very soule which informeth the body of the letter : and that the Scripture is to be vnderstood by the spirit with the which it was written , to wit ; with the spirit of the holy Ghost : therefore we hold , that so farre as concerneth our taking not●ce , that this or that is the Scripture , or this is the true sence of the passage thereof intended by the holy Ghost , we are to recurre to the authoritie of the Church , which we beleeue to be directed and guided therein by the same holy Ghost , according as the Scripture it selfe assureth vs . 1. Tim. 3.15 . Math. 18.17 .
The
Scriptures
consist
not
in
the
bare
reading
,
but
in
the
right
vnderstanding
.
T. W. Let vs now come to the proues and testimonies produced by Maister White to conuince , that the Scripture so farre forth as we are to take knowledge thereof , needeth not any authoritie or approbation of the Church : and he produceth 1. Pet. 1.23 . 1. Cor. 2.4 . Heb. 4.12 . &c. Now let vt see how towardly our Minister can conclude from these Texts against our former doctrine : The Scripture is an immortall seed , &c. therefore it ought to receiue no authoritie , touching the manifesting of it true sence to vs from Gods church , which is guided by the holy Ghost , &c. What inferences are these ? who would thinke that a learned Minister of Gods word , the via Lactea , a Doctor made onely for desert , &c. would thus extrauagantly conclude , &c.
The
Scripture
hath
that
outward
authoritie
,
whereupon
our
faith
is
built
,
&
not
the
Church
the
holy
Scripture
is
the
sole
outward
principle
and
formall
obiect
,
whereupon
our
faith
is
built
,
and
not
the
Church
.
agri
animati
,
liuing
fields
The
authoritie
of
the
Church
is
a
thing
create
,
and
distinct
from
the
first
veritie
.
To
exclude
the
Churches
ministeriall
authoritie
from
being
an
instrmentall
cause
of
faith
,
obiectum
quod
;
that
is
,
into
the
materiall
obiect
,
and
into
the
formall
Haue
made
the
formall
obiect
and
last
resolution
of
faith
to
be
the
authoritie
of
the
Church
:
God
reuealing
diuine
truth
the
canonicall
Scripture
is
the
foundation
and
the
principall
externall
cause
and
formall
obiect
of
Christian
beliefe
.
We
are
built
vpon
the
foundation
of
the
Prophets
and
Apostles
We
know
the
Church
onely
by
the
Scriptures
.
In
the
Scriptures
we
learne
Christ
,
in
the
Scriptures
we
learne
the
Church
.
Let
them
demonstrate
the
Church
by
nothing
but
by
the
Canonicall
bookes
of
the
diuine
Scriptures
:
The
Church
is
our
mother
,
and
her
breasts
are
the
two
Testaments
of
diuine
Scripture
.
We
doe
not
depriue
the
Church
of
that
prerogatiue
and
office
which
Christ
hath
giuen
it
,
to
be
an
adiuuant
and
administring
cause
in
producing
faith
.
T. W. Another passage , whereupon our Minister spendeth his frothy and immateriall proofes is , touching the inuisiblenesse of the Church , first bearing the Reader in hand , that by inuisibilitie he meaneth not an vtter extinction or disparition of the true Church and faith : and yet after in effect he recalleth the same , and thus writeth ; 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 hindered , 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 cannot see any one particular Church , professing the true faith , &c. by reason persecution and heresies shall haue ouerflowed all Churches , as Noahs flood did all the world , &c.
It
may
come
to
passe
,
that
in
all
the
world
you
cannot
see
one
particular
Church
publikly
professing
the
true
faith
,
or
obscured
their
light
,
as
the
Sunne
is
eclipsed
,
or
corrupted
the
sinceritie
of
religion
,
as
a
leprosie
or
scab
ouergroweth
the
whole
bodie
of
a
man
,
and
hideth
euery
member
,
&c.
After
our
Doctor
hath
ended
with
Catholike
Writers
:
he
beginneth
to
proue
the
inuisibilitie
of
the
Church
from
the
authoritie
of
the
Fathers
,
Chrysostome
,
&c.
he
is
better
qualified
for
the
chaire
of
a
scorner
,
then
the
office
of
a
Diuine
.
T. W. Now if the discipline may be hindered , the Preachers scattered , &c. then shall not the word be preached , nor the Sacraments ministred , which are by our Aduersaries principles , inseparable markes of the true Church ; and they being taken away , the Church for the time be vtterly extinct .
the
persecution
moued
by
Antichrist
,
shall
be
far
more
cruell
,
tyrannicall
and
bitter
,
very
faith
and
profession
of
Christianity
,
That
through
the
acerbity
of
this
persecution
,
all
diuine
worship
,
accustomed
to
be
exhibited
by
Christians
,
and
the
principall
part
thereof
,
to
wit
,
the
sacrifice
of
the
Eucharist
,
shall
ceasse
.
most
vniuersall
The
greater
part
of
the
faithfull
in
caues
and
secret
places
That
the
Church
in
Antichrists
reigne
,
should
consist
onely
of
Infants
baptized
.
The
Pope
himselfe
shall
professe
his
faith
in
secret
.
That
the
true
Church
neuer
ceasseth
,
either
in
regard
of
being
,
or
profession
of
faith
,
nor
is
simply
and
generally
latent
and
inuisible
at
any
time
,
T.W. Maister White p. 104. &c. vndertaketh to proue , that the true doctrine of faith , and lawfull vse of the Sacraments , are the proper and infallible markes , whereby it must be iudged which is the true Church . And in proofe hereof , he produceth diuers passages of Scripture , Ioh. 10.27 . &c. But from these places , my sheepe heare my voyce , &c. what Alchymist can extract that sence or meaning , which shall proue , that true doctrine is a sufficient marke to vs , whereby we may infallibly discerne which is the true Church of God ?
T. W. How shall we know who are Christs sheepe ? you will say , by their hearing of Christs voyce , or profession of true doctrine . But how can we know , abstracting the authoritie of the Church , who haue true doctrine , and which are they that heare Christs voyce ?
T. W. How should I be ascertained that people doe heare the word truly preached , and enioy a right administration of Sacraments ? Here my answerer is at a stand , and flieth for sanctuary to his Apocalypticall and reuealing spirit , &c. Thus it is cleare in what circles and mazes Maister White walketh .
This
is
the
reason
of
beleeuing
,
that
Christ
is
God
,
because
we
haue
receiued
the
testimony
of
God
within
vs
.
God
himselfe
illuminating
our
minds
.
The
last
resolution
of
faith
is
God
,
inwardly
reuealing
in
the
heart
.
T.W. He produceth Epiphanius d d To. 1. l. 2. haeres. 45. saying of an hereticke , This man is found altogether different from the Scriptures , &c. If then he be dissenting from them , he is altogether an alien from the Catholike Church . Here we grant , that he which in faith dissenteth from the Scripture , dissenteth from the Church ; but it proueth not , that the doctrine of faith and ministration of Sacraments , are markes to demonstrate the Church .
T.W. He produceth M. Reinolds f f Caluinoture . l. 4. c. 9 pag. 859. his words , saying : The true Church and the true faith are so knit 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 . But these words proue not that faith is more knowne to vs then the true Church , or serueth as an euident marke as well to learned as vnlearned to point out the Church .
T. W. Doctor White produceth Picus Mirandula g g Pic. Mirand . ap. Posseu . bibl. l. de Ciceron . c. 11. pag. 18. , saying : That the Scripture is knowne vnto vs before the Church , &c.
T. W. Maister White labouring to depresse the Churches authoritie , &c. giueth the raines to euery priuate and ignorant fellow , vnder the tecture and pretext of Gods secret illuminations , to iudge his owne iudge , and so to call in question the reputation and honor of the Church , &c.
To
vse
that
kind
of
iudgement
which
is
called
the
iudgement
of
discretion
,
The
right
of
euery
true
Church
,
respectiuely
to
his
calling
and
gifts
,
T. W. Catholikes teach , that the bond of subiecting ones selfe to the Churches authoritie , is properly incumbent vpon Christians who are baptized , and not vpon Infidels or Iewes .
T. W. Although Heretickes sin in doubting of the Churches authoritie : yet they doe not euill to examine the doctrine of the Church , if they proceed herein with a desire of finding out the truth .
That
it
is
meritorious
for
a
vulgar
person
to
beleeue
hereticall
doctrine
propounded
to
him
by
a
Popish
Bishop
,
vntil
it
be
manifest
to
him
,
that
the
same
is
against
the
Church
.
T. W. To proue his former positions , Doctor White vrgeth these places of the Apostle , 1. Thess. 5.21 . 1 Ioh. 4.1 . Math. 7.15 . Act. 17.11 . &c. But these places , some of them onely proue , that such persons as by their calling , are appointed watchmen ouer the house of Israel , namely Bishops and Pastors , are to examine doctrine and spirits , and not euery particular member of the Church .
T. W. Christ saith , beware of false Prophets ; therefore euery priuate man is to examine the doctrine of all the Prophets and Pastors of the Church assembled together in a generall Councell .
without
question
the
cleare
testimonies
of
holy
Scripture
,
are
to
be
preferred
before
all
decrees
of
generall
Councels
:
Those
onely
seeme
Councels
to
them
which
make
for
their
aduantage
:
they
esteeme
the
rest
no
better
then
a
couent
of
women
,
in
a
weauing
house
or
common
bath
.
T. W. The men of Berhaea ( who were no Christians , were allowed to try the doctrine of Saint Paul : Therefore euery Christian may examine , controlle , and reiect the publike doctrine of the Church .
Doctor like inferred , as though there were no difference betweene him , that is no Christian , and consequently acknowledgeth not any submission to the Church , and another , who is a Christian , and in his baptisme doth implicitely resigne himselfe and his iudgement to the authoritie of the Church .
Vt
retia
effugiant
veritatis
They
searched
the
Scriptures
of
the
Prophets
,
to
see
whether
the
Gospell
was
conformable
to
them
.
T. W. With the like want of connexion or true reference , M. White presseth the testimonie of certain ancient Fathers ; and by name Chrysostome , &c: but the scope hereof , is onely to refute the doctrine of euery new sectarie , euen from the Scriptures , a course which we willingly admit and allow . Thus you see , our Minister is not ashamed to peruert and detort the graue authoritie of this Father .
That
it
behooueth
the
hearers
that
are
learned
in
the
Scriptures
,
to
try
those
things
which
are
said
by
their
Teachers
,
and
receiuing
that
which
agreeth
with
the
Scriptures
to
reiect
the
contrary
.
Leui
brachio
,
with
a
slent
a
tow
side
:
I
beseech
you
to
be
in
the
rancke
of
teachers
and
not
onely
hearers
of
our
sayings
,
&c.
T.W. Maister White , vnder the shadow of ascribing all honor and reuerence to the Scriptures , &c. impugneth the venerable authoritie of the Church , and declineth the force of all authorities , deduced from the vnanimous consent of Fathers , and oecumenicall Councels , &c.
T. W. Maister White as well knowing the force of vnity in faith , seeing it is true that God is not the author of dissention , but of peace , goeth about to shew , that Papists enioy not any vnity and concord in their doctrine .
necessitate
medij
necessitate
finis
T. W. If Maister White or any other man can proue , that Papists haue no vnitie in doctrine , it greatly aduantageth his cause .
In
doing
whereof
,
you
haue
not
spared
Thomas
himselfe
,
the
grand
pillar
of
the
Lateran
Church
.
The
Pope
cannot
erre
in
his
definitiue
sentence
The
Pope
may
erre
in
his
definitiue
sentence
,
of
the
primitiue
Church
from
the
powder
treason
Dried
.
de
dog
.
eccl.
l.
2.
c.
3.
adoration
of
the
Sacramentall
Elements
T. W. Against prayer in an vnknowne tongue , he alledgeth Contarenus s s Contaren . Christ . instr . p. 212. , saying , The prayers which men vnderstand not , want the fruit which they should reape . But what kind of Logicke is this , Prayer for some particular reasons , is better in a vulgar tongue then in a strange , ergo , it is absolutely vnlawfull in a strange tongue ?
T. W. He bringeth in Thomas Aquine and Caietan affirming , that it were better for the edification of the Church , if prayer were in a vulgar tongue : but what Catholicke denies this , if he haue onely respect to the edification and instruction of the hearers , and nothing else ? But publike prayers are directed to other ends .
that
the
doctrine
which
his
words
imply
,
was
inuented
of
Luther
and
the
Diuell
.
T. W. For the euacuating of the force and operation of confession of sinnes , he bringeth in Caietan , saying ; A man by contrition without any confession is made cleane , and a formall member of the Church .
T. W. Touching iustification by workes , which according to our Catholike doctrine are to be done in the state of grace , and deriue their worth not from the worker , but from the promise of God , as also from the blood of our Sauiour , &c.
T. W. The seuerall opinions of ( Roman ) Catholikes , about secondarie questions of Transubstantiation , are onely points of indifferency , philosophicall questions disputed in the schooles , and by seuerall men , seuerally maintained without any breach of faith ; whereas diuisions in doctrine among the Protestants are such , as do wound the soundnesse of faith .
That
Tobias
his
dogge
had
a
tayle
There
is
a
conuersion
of
the
whole
substance
of
bread
into
the
substance
of
the
body
of
Christ
,
&c.
and
not
production
in
a
translocation
That
attrition
or
grinding
of
Christs
body
in
the
teeth
,
is
not
necessary
,
but
onely
the
taking
thereof
into
the
mouth
,
and
swallowing
it
downe
whole
into
the
stomacke
.