Whyte dyed black. Or A discouery of many most foule blemishes, impostures, and deceiptes, which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions, or deprauations. Lyes. Impertinencies, or absurd reasoninges. Writen by T.W. p. And dedicated to the Vniuersity of Cambridge. Cum priuilegio.
         Worthington, Thomas, 1549-1627.
      
       
         
           1615
        
      
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             Whyte dyed black. Or A discouery of many most foule blemishes, impostures, and deceiptes, which D. Whyte haith practysed in his book entituled The way to the true Church Deuyded into 3 sortes Corruptions, or deprauations. Lyes. Impertinencies, or absurd reasoninges. Writen by T.W. p. And dedicated to the Vniuersity of Cambridge. Cum priuilegio.
             Worthington, Thomas, 1549-1627.
          
           [24], 183, [1] p.
           
             Printed at Birchley Hall press?],
             [Lancashire :
             1615.
          
           
             T.W. p. = Thomas Worthington, priest.
             A reply to the work by John White.
             The words "Corruptions .. reasoninges." are bracketed together on the title page.
             Place of publication and identification of printer conjectured by STC.
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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           White, John, 1570-1615. -- Way to the true Church -- Controversial literature -- Early works to 1800.
           Catholic Church -- Apologetic works -- Early works to 1800.
        
      
    
     
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           WHYTE
           DYED
           BLACK
           .
        
         
           OR
           A
           Discouery
           of
           many
           most
           foule
           blemishes
           ,
           impostures
           ,
           and
           deceiptes
           ,
           which
           D.
           Whyte
           haith
           practysed
           in
           his
           book
           entituled
           
             The
             way
             to
             the
             true
             Church
             .
          
        
         
           
             Deuyded
             into
             3
             sortes
          
           
             Corruptions
             ,
             or
             deprauations
             .
          
           
             Lyes
             .
          
           
             Impertinencies
             ,
             or
             absurd
             reasoninges
             .
          
        
         
           Written
           by
           T.
           W.
           P.
           
        
         
           And
           dedicated
           to
           the
           Vniuersity
           of
           Cambridge
           .
        
         
           Hareticum
           hominem
           ,
           post
           vnam
           &
           alieram
           correptionem
           ,
           deuita
           :
           sciens
           ,
           quia
           subuersus
           est
           ,
           qui
           eiusmodi
           est
           &
           delinquit
           ,
           cum
           sit
           proprio
           iudicio
           condemnatus
           .
           Tit.
           3
           ,
        
         
           Cathedra
           tibi
           quid
           fecit
           Ecclesiae
           Romanae
           ,
           in
           qua
           Petrus
           sedit
           ,
           &
           in
           qua
           nunc
           Anastatius
           (
           siue
           Paulus
           quintus
           )
           sedet
           ?
           Cur
           appelas
           Cathedram
           pestilentiae
           ,
           Cathedram
           Apostolicam
           ?
           August
           .
           lib.
           2.
           con
           .
           lit
           .
           Petil.
           
        
         
           Cum
           priuilegio
           .
           1615.
           
        
      
       
         
         
         
           TO
           THE
           MOST
           CELEBRIOVS
           and
           famous
           Vniuersity
           of
           Cambridge
           .
        
         
           Ingenious
           and
           learned
           Academians
           ,
           I
           do
           not
           present
           this
           my
           small
           about
           vnto
           you
           ,
           intreating
           hereby
           your
           patronage
           thereof
           .
           For
           how
           can
           I
           expect
           so
           greate
           a
           fauour
           since
           most
           of
           you
           dissent
           from
           me
           in
           that
           Religion
           which
           is
           here
           mantayned
           :
           neither
           as
           houlding
           this
           poore
           worke
           ,
           for
           any
           art
           therein
           ,
           worthy
           your
           iudiceons
           vew
           .
           For
           I
           am
           not
           onely
           conscious
           to
           my self
           of
           myne
           owne
           weaknes
           :
           but
           do
           also
           grearly
           admyre
           your
           pearcing
           and
           cleare
           eyed
           indgmentes
           .
        
         
           To
           you
           then
           I
           exhibite
           it
           ,
           as
           appealing
           to
           the
           Mother
           (
           such
           is
           my
           confidence
           in
           your
           impartiall
           and
           euen
           censures
           )
           as
           Iudg
           betwene
           her
           sonne
           and
           my self
           .
           For
           wheareas
           my
           designed
           aduersary
           at
           this
           present
           M.
           Whyte
           ,
           (
           to
           whom
           your
           vniuersity
           haith
           first
           geuen
           his
           education
           for
           literature
           ,
           and
           since
           hath
           graced
           him
           with
           the
           inuesture
           of
           Doctorship
           )
           in
           answear
           to
           a
           Catholic
           Treatise
           (
           first
           pēned
           by
           one
           of
           my
           fellow-labourers
           in
           the
           vineyard
           of
           Christ
           )
           haith
           written
           a
           most
           virulent
           and
           scandalous
           booke
           ,
           entituling
           it
           ,
           
             The
             way
             to
             the
             true
             Church
             .
          
           The
           which
           booke
           was
           fownde
           so
           full
           of
           corruptions
           ,
           vntruthes
           ,
           and
           other
           such
           baisse
           matter
           ,
           that
           it
           was
           houlden
           in
           the
           opinion
           of
           many
           great
           and
           learned
           Preistes
           ,
           rather
           worthy
           of
           contempt
           then
           answear
           .
        
         
           Neuerthelesse
           M.
           Whyte
           ,
           not
           onely
           in
           the
           Preface
           of
           this
           said
           booke
           ,
           but
           also
           in
           diuers
           places
           of
           his
           second
           worke
           ,
           vaunteth
           much
           of
           his
           sincere
           dealing
           in
           the
           first
           ,
           as
           particulerly
           pag.
           129.
           where
           saying
           that
           it
           is
           the
           profession
           of
           Iesuites
           in
           their
           wryting
           ,
           
             to
             rayde
             bookes
             ,
             counterfeat
             ,
             forge
             ,
             and
             lye
             :
          
           he
           then
           thus
           ambitiously
           
           concludeth
           .
           
             My
             aduersary
             can
             not
             present
             the
             Reader
             with
             one
             conclusion
          
           (
           meaning
           of
           his
           first
           book
           )
           
             one
             doctrine
             ,
             one
             quotation
             ,
             one
             lyn●
             on
             letter
             ,
             to
             make
             him
             really
             see
             wherein
             I
             haue
             fayled
             .
          
        
         
           Now
           this
           idle
           venditation
           of
           ingenuity
           and
           vpright
           dealing
           ,
           haith
           awakened
           my
           sleeping
           pen
           ,
           and
           indeede
           haith
           geuen
           birth
           to
           this
           short
           Treatise
           ,
           whearin
           I
           do
           vndertake
           to
           make
           good
           our
           former
           censures
           ,
           that
           is
           ,
           to
           demonstrate
           ,
           that
           the
           very
           ground
           and
           burden
           of
           his
           first
           booke
           ,
           is
           mere
           corruptions
           ,
           vntruthes
           ,
           and
           other
           such
           impostures
           ,
           in
           the
           euicting
           of
           which
           poynt
           I
           am
           so
           secure
           ,
           that
           I
           willingly
           make
           your selues
           Iudges
           both
           of
           him
           and
           me
           ,
           being
           assured
           ,
           that
           in
           a
           true
           and
           serious
           perusall
           of
           this
           my
           accusatiō
           ,
           you
           shall
           synde
           no
           ca●dor
           in
           Whyte
           ,
           nor
           any
           of
           Gods
           spirit
           in
           him
           who
           styleth
           him self
           Gods
           minister
           ,
           but
           rather
           in
           reguard
           of
           your
           frustrated
           hope
           ,
           you
           shall
           haue
           iust
           reason
           to
           say
           of
           this
           childe
           (
           who
           seming
           Iacob
           ,
           proueth
           Esau
           )
           
             Expectauimus
             lucem
             ,
             ecce
             tenebra
             .
             Es.
          
           59.
           which
           deformities
           of
           his
           ,
           I
           am
           not
           of
           so
           rigide
           a
           Iudgement
           ,
           as
           to
           ascribe
           to
           your
           famous
           vniuersity
           ,
           for
           at
           this
           present
           ,
           I
           do
           not
           wholly
           approue
           that
           comō
           position
           of
           the
           Ciuilians
           ,
           
             partus
             sequitur
             ventrem
          
           :
           And
           we
           all
           obserue
           ,
           that
           those
           faire
           heauenly
           bodies
           ,
           somtimes
           bring
           forth
           monsters
           .
        
         
           It
           is
           certainly
           reported
           ,
           that
           desyre
           of
           praise
           (
           a
           windy
           M●teor
           ingendred
           in
           the
           Region
           of
           self
           conceate
           )
           first
           inuyted
           M.
           Whyte
           ,
           to
           support
           forsooth
           ,
           with
           his
           learned
           hand
           ,
           the
           threatning
           and
           falling
           piller
           of
           his
           new
           Church
           :
           and
           thereupon
           he
           instantly
           stept
           into
           the
           number
           of
           writers
           ,
           hauing
           thereby
           already
           gayned
           great
           applause
           and
           approbation
           from
           the
           wauering
           vncertaine
           multitude
           ,
           in
           whose
           weake
           opinion
           ,
           he
           seemeth
           to
           haue
           ouerpassed
           most
           of
           his
           tyme
           and
           ranck
           :
           but
           I
           doubt
           not
           ,
           but
           by
           the
           assistance
           of
           him
           ,
           who
           
             In
             
             veritate
             educet
             iudicium
             ,
             Es.
          
           42.
           and
           by
           the
           ensuing
           discouery
           of
           his
           calumnious
           forgeries
           ,
           so
           to
           picke
           the
           swolne
           bladder
           of
           his
           pryde
           ,
           as
           that
           all
           his
           frothy
           ostentation
           ,
           shall
           resolue
           to
           nothing
           :
           and
           that
           his
           wrytinges
           (
           lyke
           vnto
           new
           found
           wells
           ,
           being
           commonly
           of
           acompt
           onely
           for
           a
           yere
           or
           two
           )
           which
           heretofore
           his
           fauorites
           haue
           so
           highly
           estemed
           :
           shall
           for
           euer
           after
           remaine
           contemned
           and
           neglected
           :
           which
           euent
           may
           well
           be
           expected
           since
           it
           often
           hapneth
           ,
           that
           he
           
             who
             ryseth
             sodainly
             ,
             faleth
             precipitatly
             .
          
        
         
           But
           as
           in
           this
           following
           Treatise
           you
           shall
           be
           fully
           satisfyed
           of
           the
           want
           of
           his
           sincerity
           ,
           so
           here
           I
           hould
           it
           not
           inconuenient
           ,
           to
           geue
           some
           touch
           of
           that
           opprobrious
           tongue
           of
           his
           ,
           which
           casteth
           most
           fowle
           and
           vndeserued
           aspersions
           of
           contumely
           and
           reproch
           vpon
           all
           Preistes
           and
           Catholickes
           .
           For
           euen
           in
           his
           Epistles
           of
           this
           his
           booke
           impugned
           by
           me
           ,
           he
           wryteth
           ,
           that
           the
           ,
           
             Iesuites
             are
             the
             Popes
             Ianisaryes
             ,
             that
             Priests
             are
             cunning
             seducers
             possessing
             mens
             wyues
             ,
             &c.
             vsing
             their
             goods
             to
             swager
             ,
             and
             serue
             their
             owne
             luxurious
             vse
             ,
             &
             that
             since
             the
             Harpies
             were
             chaced
             away
             ,
             and
             Bet
             was
             ouerthrowne
             ,
             neuer
             was
             such
             a
             greedy
             and
             rauenous
             Idol
             as
             the
             seminary
             ,
             and
             that
             friars
             ,
             seminaryes
             ,
             and
             Masse
             Priests
             ,
             are
             so
             many
             beares
             and
             bloody
             ,
             the
             Tigars
             ,
             the
             fatall
             enemyes
             of
             Princes
             ,
             &c.
             that
             the
             Papists
             laity
             ,
             doth
             liue
             in
             extreame
             ignorance
             ,
             and
             finally
             that
             their
             religion
             teacheth
             to
             pay
             no
             depts
             ,
             murther
             Kings
             ,
             and
             tendeth
             cheifly
             to
             all
             bloody
             conspiracies
             ,
             &
             .
          
           Our
           innocency
           in
           all
           which
           pointes
           ,
           one
           daye
           will
           discouer
           ,
           when
           the
           valye
           of
           each
           mans
           actions
           shal
           be
           drawne
           awaye
           ,
           and
           when
           all
           deedes
           and
           thoughts
           shal
           be
           plainly
           laid
           open
           ,
           at
           what
           time
           M.
           Whyte
           ,
           for
           theese
           and
           other
           his
           most
           false
           ,
           iniurious
           ,
           and
           vnchristian
           reproches
           must
           render
           a
           seuere
           account
           ;
           only
           at
           this
           present
           our
           retaliation
           to
           him
           shal
           be
           to
           saye
           with
           the
           Apostle
           c
           
             maledicimur
             
             sed
             benedicimus
             ,
             blasphemamur
             sed
             obsecramus
          
           and
           telling
           him
           ,
           that
           by
           these
           his
           Phil●ppickes
           and
           declamatory
           inuectiues
           ,
           he
           haith
           worthily
           gotten
           the
           reputation
           of
           being
           counted
           a
           good
           rayler
           ,
           and
           hath
           bene
           carefull
           (
           as
           it
           should
           seeme
           )
           to
           warrant
           in
           him self
           those
           wordes
           of
           the
           Scripture
           :
           d
           
             the
             touge
             is
             an
             vnruly
             euill
             ,
             full
             of
             deadly
             poyson
             .
          
        
         
           And
           now
           
             illustrious
             Academians
          
           (
           whome
           God
           hath
           endued
           with
           transcendent
           spiritts
           ,
           and
           vnderstandings
           farr
           aboue
           the
           vulgar
           )
           suffer
           me
           ,
           before
           I
           remit
           you
           to
           this
           following
           discourse
           to
           present
           vnto
           you
           touching
           our
           Catholicke
           faith
           ,
           these
           few
           admonitions
           ,
           the
           which
           you
           are
           not
           to
           contemne
           ,
           as
           proceeding
           from
           me
           how
           meane
           soeuer
           ,
           but
           rather
           herein
           to
           remember
           ,
           that
           from
           the
           earth
           (
           the
           lowest
           element
           of
           all
           )
           we
           best
           obserue
           the
           motions
           of
           the
           heauens
           .
        
         
           Make
           then
           particuler
           triall
           of
           the
           cheefe
           grounds
           of
           our
           Catholicke
           religion
           ,
           and
           looke
           backe
           vnto
           the
           Continuall
           practize
           of
           Christes
           Church
           since
           it
           first
           beinge
           ,
           &
           assure
           your self
           ,
           that
           we
           shall
           not
           be
           found
           superstitious
           and
           blynd
           (
           as
           it
           pleaseth
           M.
           Whyre
           &
           others
           to
           terme
           vs
           )
           for
           how
           can
           they
           be
           blind
           ,
           who
           behould
           the
           articles
           of
           there
           faith
           with
           the
           eyes
           of
           all
           antiquity
           .
        
         
           Examine
           it
           by
           the
           rules
           of
           Gods
           sacred
           word
           ,
           &
           for
           the
           true
           sence
           of
           his
           written
           word
           (
           as
           following
           euen
           the
           iugments
           of
           the
           most
           dispassionat
           and
           sobe●
           Protestants
           )
           e
           recur
           to
           the
           ioynt
           expositions
           of
           the
           primitiue
           fathers
           ,
           who
           liued
           ,
           when
           the
           church
           was
           most
           florishing
           ,
           and
           in
           her
           full
           orb●
           ;
           and
           know
           ,
           that
           the
           leaues
           of
           scripture
           ,
           without
           the
           intended
           sence
           of
           the
           holy
           Ghost
           ,
           
           are
           but
           leaues
           without
           frute
           .
           &
           as
           touching
           his
           vnwritten
           word
           ,
           call
           to
           mind
           that
           saying
           of
           
             Tertulian
             :
             Id
             uerius
             ,
             quod
             prius
             ,
             id
             prius
             ,
             quod
             ab
             initio
             ;
             id
             ab
             initio
             ,
             quod
             ab
             Apostolis
             .
          
        
         
         
           Remember
           ,
           that
           the
           most
           markable
           Protestants
           f
           for
           learninge
           ,
           do
           confesse
           ,
           that
           those
           doctors
           are
           patrons
           of
           our
           Catholicke
           fayth
           ,
           who
           liued
           when
           the
           Spouse
           of
           Christ
           was
           most
           spotles
           ,
           chast
           ,
           and
           intemerat
           :
           Apoynt
           indeed
           so
           euident
           ,
           as
           that
           from
           their
           learned
           monuments
           we
           are
           able
           to
           delineat
           ,
           
           and
           draw
           the
           very
           Image
           and
           face
           of
           the
           present
           Romane
           religion
           ;
           &
           as
           for
           the
           more
           obscure
           passages
           occurring
           in
           them
           ,
           your
           ingenuityes
           may
           suppose
           them
           to
           be
           the
           sad
           colours
           or
           darke
           groundes
           ,
           seruing
           onely
           to
           giue
           greater
           luster
           and
           life
           to
           the
           whole
           portrayture
           .
           Be
           neuer
           perswaded
           (
           since
           it
           is
           graunted
           ,
           that
           the
           
             Romane
             Church
          
           was
           once
           the
           true
           church
           ,
           
           and
           the
           time
           of
           her
           supposed
           reuolt
           cannot
           be
           knowne
           )
           that
           the
           daughter
           of
           Sion
           ,
           could
           euer
           so
           vnespiedly
           become
           a
           Babilonian
           strumpet
           .
        
         
           Deuide
           not
           your selues
           frō
           that
           most
           conspicuous
           church
           of
           Christ
           ,
           which
           haith
           bene
           promised
           ,
           g
           that
           in
           all
           ages
           it
           should
           gloriously
           appeare
           to
           the
           eye
           of
           the
           world
           ,
           lest
           so
           in
           sew
           thereof
           ,
           as
           for
           the
           last
           refuge
           ,
           you
           be
           forced
           to
           forge
           a
           Mathematicall
           and
           aery
           Church
           ,
           consisting
           of
           certain●
           imaginary
           inuisibilites
           ,
           impugned
           by
           the
           fathers
           ,
           h
           and
           your
           more
           iudicious
           wryters
           :
           i
           since
           it
           being
           ,
           
           mearly
           consisteth
           in
           a
           not
           being
           .
        
         
           Suffer
           not
           a
           Heteroclyte
           sectary
           ,
           
           who
           reiecteth
           (
           though
           contrary
           to
           gods
           word
           k
           and
           his
           owne
           brethren
           l
           )
           all
           regular
           ,
           ordinary
           ,
           and
           mediate
           vocation
           (
           like
           an
           other
           Melchisadech
           ,
           borne
           without
           father
           or
           mother
           )
           to
           plant
           in
           your
           soules
           a
           new
           kind
           of
           religion
           neuer
           heard
           of
           before
           ,
           till
           a
           libidenous
           Monke
           by
           mutuall
           breach
           of
           vowes
           ,
           had
           yoked
           him selfe
           with
           a
           lapsed
           Nunn
           :
           and
           be
           a
           certained
           ,
           that
           such
           a
           nouelist
           must
           needs
           be
           one
           of
           those
           ,
           
             who
             say
             they
             are
             Apostles
             ,
             and
             are
             not
             ,
             but
             are
             found
             liars
             .
          
        
         
         
           Finally
           relinquishe
           ,
           and
           abandon
           that
           supreame
           soueraignty
           of
           the
           
             priuat
             reauealing
             spirit
          
           (
           condemned
           euen
           by
           Christs
           owne
           n
           Apostles
           )
           it
           being
           first
           cheefly
           erected
           ,
           therby
           to
           decline
           the
           weighty
           authorityes
           of
           the
           auncient
           fathers
           in
           the
           exposition
           of
           Gods
           sacred
           wryt
           ,
           
           &
           to
           reduce
           all
           thinges
           to
           the
           most
           graue
           (
           for-sooth
           )
           and
           inappealable
           tribunall
           of
           each
           illiteterate
           mans
           empty
           scull
           and
           braines
           .
           Thus
           do
           the
           gospellers
           of
           these
           dayes
           ,
           
           hould
           the
           fanaticall
           
             reuealing
             Spirit
          
           ,
           as
           their
           mount
           Sinay
           from
           whence
           they
           receue
           their
           new
           euangelicall
           lawe
           ,
           it
           being
           in
           deed
           shadowed
           with
           a
           cloud
           ,
           m
           not
           wherewith
           to
           couer
           it
           owne
           ouer
           glorious
           infallibility
           ,
           but
           with
           a
           cloud
           or
           mist
           of
           pride
           ,
           ignorance
           ,
           and
           vncertainty
           .
        
         
           And
           thus
           worthy
           Academians
           ,
           leauing
           you
           to
           the
           censure
           of
           your
           vnworthy
           sonn
           ,
           
           I
           take
           my
           leaue
           ,
           expecting
           ,
           that
           my
           good
           meaning
           herein
           ,
           shall
           ouer-ballance
           with
           you
           ,
           
           my
           bouldnes
           ,
           and
           wishing
           euen
           in
           the
           bowels
           of
           Christiane
           charity
           ,
           that
           euery
           one
           of
           you
           weare
           strong
           armed
           with
           our
           most
           aunciēt
           Catholicke
           Roman
           faith
           ;
           for
           then
           you
           would
           easely
           learne
           to
           contemne
           those
           poore
           and
           weake
           assaults
           ,
           which
           euery
           first
           appearance
           of
           new
           doctrine
           doth
           threaten
           :
           it
           being
           an
           acknowledged
           ,
           &
           experienced
           truth
           that
           Hareses
           o
           
             apud
             cos
             multum
             valent
             ,
             qui
             in
             fide
             non
             valent
             .
          
        
         
           Your
           well
           willer
           in
           Christ
           Iesus
           T.
           W.
           P.
           
        
      
       
         
         
           THE
           PREFACE
           TO
           THE
           READER
        
         
           Good
           Reader
           ,
           before
           I
           remit
           thee
           to
           the
           perusall
           of
           this
           ensuing
           discourse
           ,
           I
           here
           thinke
           it
           good
           to
           acquaint
           thee
           with
           the
           occasion
           inducing
           me
           to
           wryte
           it
           ,
           and
           with
           my
           methode
           houlden
           therein
           .
           And
           as
           touching
           the
           first
           ,
           thou
           art
           to
           conceaue
           ,
           that
           the
           worthles
           esteeme
           ,
           which
           we
           haue
           had
           of
           M.
           Whyte
           his
           booke
           (
           how
           soeuer
           his
           owne
           followers
           do
           magnify
           it
           )
           as
           seeing
           it
           fraught
           with
           such
           impurity
           of
           stuffe
           ,
           haith
           for
           theese
           yeares
           past
           preuailed
           with
           most
           of
           vs
           so
           far
           ,
           that
           we
           weare
           determined
           to
           forbeare
           the
           answearing
           thereof
           ,
           houlding
           it
           altogether
           vnworthy
           of
           such
           labour
           ;
           yet
           seing
           in
           diuerse
           passages
           of
           his
           late
           second
           worke
           ,
           he
           vaunteth
           in
           great
           exultation
           ,
           and
           iolity
           of
           words
           ,
           that
           this
           his
           first
           booke
           doth
           not
           stand
           chargeable
           with
           any
           wilfull
           corruption
           ,
           falsification
           ,
           or
           other
           such
           imposture
           ,
           and
           that
           he
           confidently
           prouoketh
           his
           aduersary
           (
           if
           any
           such
           be
           )
           to
           set
           them
           downe
           :
           Therefore
           to
           controule
           this
           mans
           most
           shamelesse
           asseueration
           (
           as
           being
           one
           of
           an
           obdurat
           conscience
           ,
           not
           caring
           how
           falsly
           he
           wryteth
           ,
           or
           how
           impudently
           he
           iustifieth
           it
           being
           wrytten
           )
           I
           do
           here
           charge
           his
           said
           first
           treatise
           with
           most
           fowle
           abuses
           ,
           falsifications
           ,
           &
           other
           such
           fraudulent
           dealing
           ,
           &
           will
           in
           theese
           few
           sheetes
           following
           particularize
           to
           thee
           diuerse
           of
           them
           ,
           whereby
           thou
           shalt
           haue
           reason
           to
           assure
           thy selfe
           that
           M.
           Whyte
           ,
           in
           reguarde
           of
           his
           calling
           in
           his
           new
           Ministery
           ,
           and
           his
           exercise
           therein
           ,
           may
           truly
           be
           numbred
           amongest
           them
           a
           
             Qui
             Commutauerunt
             veritatem
             Dei
             in
             mendacium
             ,
             who
             changed
             the
             truth
             of
             God
             onto
             a
             lye
             .
          
           Now
           concerning
           my
           methode
           taken
           ,
           in
           displaying
           of
           his
           falshood
           ,
           and
           deceate
           ,
           thou
           art
           to
           be
           aduertised
           ,
           that
           my
           cheefe
           proiect
           in
           this
           treatise
           being
           to
           proue
           M.
           Whyte
           in
           his
           wrytings
           a
           most
           dishonest
           ,
           conscionles
           ,
           
           and
           faithles
           man
           :
           therfore
           forbearing
           to
           confute
           the
           whole
           course
           of
           his
           booke
           in
           respect
           of
           doctrine
           (
           which
           is
           already
           learnedly
           performed
           by
           my
           fellowe
           A.
           D.
           in
           his
           reply
           to
           M.
           W.
           said
           worke
           )
           I
           do
           here
           restraine
           my selfe
           to
           three
           heads
           ,
           redu●ing
           all
           theese
           impostures
           ,
           in
           which
           hereafter
           I
           intend
           to
           insist
           ,
           to
           some
           of
           them
           .
           The
           heads
           are
           these
           Corruptions
           ,
           Lyes
           ,
           and
           Impertinēcyes
           .
           By
           Corruptiōs
           ,
           I
           meane
           those
           depraued
           authorityes
           of
           the
           auncient
           Fathers
           ,
           and
           our
           own
           moderne
           Catholicke
           authours
           ,
           which
           this
           our
           Minister
           (
           thereby
           to
           make
           thē
           to
           speake
           in
           his
           protestant
           language
           and
           dialect
           )
           haith
           most
           shamelesly
           altered
           ,
           either
           by
           inserting
           ,
           or
           adding
           some
           words
           of
           his
           owne
           ,
           as
           part
           of
           their
           sentences
           ;
           or
           by
           concealing
           of
           some
           part
           of
           their
           words
           ,
           which
           do
           expound
           the
           rest
           of
           the
           testimonyes
           ,
           in
           a
           far
           different
           sence
           frō
           that
           ,
           in
           which
           M.
           Whyte
           doth
           vrge
           them
           ,
           or
           lastly
           (
           though
           setting
           downe
           their
           words
           truly
           )
           by
           strangely
           detorting
           and
           wresting
           them
           from
           the
           intended
           sence
           of
           the
           authors
           .
        
         
           By
           Lyes
           ,
           I
           vnderstand
           false
           assertions
           and
           vast
           vntruthes
           mantained
           by
           M.
           White
           ,
           whom
           the
           more
           fully
           ,
           and
           irrepliably
           ,
           and
           for
           the
           greater
           compendiousnes
           ,
           to
           cōuince
           therein
           ,
           I
           haue
           made
           choice
           of
           those
           vntruthes
           ,
           as
           are
           acknowledged
           for
           such
           by
           the
           most
           learned
           Protestants
           ,
           thus
           making
           his
           mother
           (
           to
           wit
           the
           Vniuersity
           )
           the
           iudg
           ,
           and
           his
           owne
           Brethren
           the
           plaintifs
           ,
           betwene
           himselfe
           and
           me
           herein
           .
        
         
           By
           Impertinēces
           ,
           I
           conceaue
           his
           idle
           and
           fruteles
           aledging
           either
           of
           scripture
           ,
           fathers
           ,
           or
           Catholick
           writers
           ,
           to
           disproue
           thereby
           some
           poynt
           of
           our
           religion
           ;
           where
           my
           meaning
           is
           ,
           that
           allowing
           the
           sense
           and
           constructions
           to
           those
           authorityes
           ,
           which
           the
           wordes
           necessarily
           and
           truly
           importe
           ,
           yet
           they
           doe
           in
           no
           sort
           disable
           &
           weaken
           the
           catholicke
           poynt
           ,
           for
           the
           impugning
           whereof
           they
           are
           there
           by
           our
           Minister
           produced
           ,
           so
           that
           it
           followeth
           ,
           
           that
           his
           illations
           drawne
           from
           those
           testimonies
           ,
           to
           the
           question
           intended
           ,
           are
           most
           absurd
           ,
           incongruous
           ,
           and
           inconsequent
           .
           These
           three
           now
           are
           the
           seuerall
           particuler
           deliueries
           of
           our
           minister
           ,
           in
           his
           so
           much
           applauded
           worke
           ,
           himselfe
           in
           this
           his
           scene
           ,
           sometimes
           acting
           one
           part
           ,
           sometimes
           an
           other
           ,
           agreeable
           to
           the
           former
           heades
           ,
           but
           wee
           lesse
           maruaile
           ,
           since
           eich
           man
           knowes
           that
           whyte
           is
           successiuely
           capable
           of
           seuerall
           tinctures
           .
           Now
           touching
           the
           number
           of
           these
           his
           impostures
           ,
           thou
           art
           (
           good
           reader
           )
           further
           to
           vnderstand
           that
           my
           meaning
           is
           not
           to
           displaye
           all
           those
           with
           which
           his
           booke
           is
           stored
           ,
           for
           this
           would
           require
           too
           painful
           a
           labour
           ,
           and
           rising
           to
           an
           ouer
           greate
           volume
           ,
           would
           be
           lesse
           fitting
           to
           be
           printed
           and
           diuulged
           .
           Besides
           ,
           seeing
           my
           maine
           proiecte
           here
           is
           to
           decipher
           the
           dishonest
           dealing
           of
           our
           minister
           ,
           euery
           cleere
           iudgment
           will
           acknowledg
           ,
           that
           the
           true
           charging
           him
           euen
           with
           a
           few
           wilfull
           and
           vniustifiable
           corruptions
           ,
           doth
           condemne
           and
           proue
           him
           for
           such
           a
           man
           :
           and
           euery
           one
           knoweth
           ,
           that
           who
           is
           found
           out
           of
           malice
           to
           corrupte
           some
           few
           places
           ,
           would
           in
           like
           sorte
           depraue
           as
           many
           authorities
           as
           opportunity
           might
           licence
           him
           .
           Therfore
           touching
           his
           Corruptions
           or
           deprauations
           ,
           I
           haue
           contented
           my selfe
           onely
           with
           fourty
           ,
           which
           fourty
           ,
           are
           taken
           out
           of
           about
           some
           twenty
           different
           writers
           ,
           hauing
           in
           truth
           no
           more
           bookes
           alledged
           by
           him
           ,
           wherewith
           to
           examine
           it
           :
           from
           which
           circumstance
           thou
           maist
           thus
           conclude
           ,
           that
           if
           ,
           restraining
           my selfe
           onely
           to
           twenty
           authours
           more
           or
           lesse
           ,
           I
           can
           find
           fourty
           most
           notorious
           corruptions
           of
           theyr
           testimonies
           ,
           how
           many
           scores
           in
           all
           liklihood
           of
           such
           like
           deprauations
           might
           be
           found
           in
           all
           the
           rest
           of
           the
           authors
           alledged
           by
           him
           ,
           which
           amount
           nere-hand
           to
           a
           hundred
           ,
           if
           diligent
           search
           weare
           made
           of
           them
           :
           &
           the
           rather
           considering
           ,
           that
           many
           bookes
           produced
           by
           him
           ,
           but
           omitted
           by
           me
           ,
           are
           most
           
           to
           be
           gotten
           ,
           and
           therefore
           he
           might
           corrupte
           their
           sayinges
           more
           securely
           ,
           and
           with
           greater
           bouldnes
           ,
           as
           presuming
           beforehand
           ,
           that
           such
           his
           corruptions
           through
           want
           of
           the
           bookes
           them selues
           ,
           could
           not
           easely
           be
           espied
           .
        
         
           In
           like
           sort
           concerning
           his
           lyes
           ,
           I
           haue
           made
           choyce
           onely
           of
           such
           as
           are
           all
           of
           thē
           acknowledged
           for
           vntruthes
           by
           his
           owne
           learned
           brethren
           .
           From
           which
           point
           thou
           maist
           also
           thus
           infer
           ;
           if
           M.
           Whyte
           his
           booke
           ,
           doth
           minister
           sundry
           such
           grosse
           lyes
           against
           our
           catholicke
           faith
           ,
           as
           that
           the
           most
           learned
           protestants
           ,
           that
           euer
           writ
           ,
           are
           forced
           (
           though
           to
           their
           owne
           disaduantage
           )
           to
           confesse
           them
           for
           such
           :
           How
           many
           other
           vntruthes
           might
           be
           found
           therein
           ,
           which
           through
           some
           shewe
           ,
           or
           culour
           of
           answeare
           ,
           and
           euasion
           ,
           are
           such
           ,
           (
           as
           though
           being
           lyes
           indeed
           )
           wil
           not
           yet
           be
           so
           acknowledged
           by
           our
           aduersaries
           ,
           who
           are
           loth
           to
           confesse
           more
           in
           fauour
           of
           our
           catholicke
           religion
           ,
           then
           the
           vnauoidable
           euidence
           and
           clearenes
           of
           the
           truth
           it selfe
           constrayneth
           them
           .
        
         
           Lastly
           all
           his
           impertinencies
           ,
           or
           weake
           absurd
           reasons
           hereafter
           set
           downe
           ,
           are
           taken
           out
           of
           lesse
           then
           twenty
           leaues
           of
           his
           booke
           ,
           from
           which
           thou
           maist
           in
           like
           maner
           thus
           collect
           ,
           that
           if
           twenty
           leaues
           ,
           and
           theese
           in
           the
           first
           part
           of
           his
           booke
           (
           deuiding
           the
           whole
           into
           three
           partes
           )
           do
           afford
           such
           a
           boundance
           of
           impertinent
           allegations
           ,
           and
           authorityes
           ,
           how
           many
           hundreds
           then
           in
           all
           probability
           of
           like
           nature
           ,
           are
           dispersed
           throughout
           his
           whole
           treatise
           ,
           it
           contayning
           aboue
           two
           hundred
           leaues
           .
           And
           the
           rather
           ,
           seeing
           that
           diuers
           authours
           do
           commonly
           fortify
           and
           strengthen
           the
           first
           part
           of
           their
           wrytings
           ,
           with
           more
           forcible
           proofes
           and
           authorities
           then
           the
           latter
           part
           ,
           both
           thereby
           the
           sooner
           ,
           and
           with
           greater
           speede
           to
           inuade
           the
           iudgment
           of
           the
           reader
           ,
           as
           also
           knowing
           ,
           that
           
           many
           do
           peruse
           the
           beginninges
           of
           bookes
           ,
           who
           through
           a
           werisome
           carelesnes
           do
           neuer
           reade
           the
           latter
           part
           of
           them
           .
        
         
           And
           thus
           much
           of
           my
           methode
           in
           this
           my
           treatise
           .
           Here
           now
           thou
           seest
           (
           curteous
           reader
           )
           what
           I
           vndertake
           to
           performe
           ,
           that
           is
           to
           make
           euident
           ,
           that
           M.
           Whyte
           his
           first
           booke
           is
           stored
           with
           most
           shameles
           falsifications
           ,
           lyes
           ,
           and
           other
           such
           collusions
           :
           the
           which
           if
           I
           doe
           not
           effect
           ,
           I
           am
           content
           to
           become
           a
           reproche
           ,
           and
           shame
           ,
           not
           onely
           to
           my
           particuler
           profession
           (
           the
           sacred
           function
           whereof
           I
           hould
           my
           cheefest
           honour
           )
           but
           also
           to
           the
           Catholicke
           cause
           in
           generall
           ;
           for
           here
           I
           protest
           in
           the
           sight
           of
           god
           ,
           and
           as
           I
           shall
           answere
           the
           truth
           or
           falshood
           of
           this
           my
           protestation
           at
           the
           most
           dreadfull
           daye
           ,
           that
           I
           neuer
           perused
           booke
           of
           this
           quantity
           ,
           wherein
           I
           did
           find
           more
           vnanswereable
           corruptions
           ,
           lyes
           ,
           and
           impertinencies
           ,
           then
           in
           this
           worke
           of
           M.
           Whytes
           .
           And
           if
           so
           eminent
           a
           man
           (
           as
           he
           is
           presumed
           by
           many
           to
           be
           )
           doth
           stand
           cha●geable
           with
           such
           prophane
           ,
           and
           wicked
           deportments
           :
           what
           shall
           we
           then
           censure
           of
           other
           inferiour
           wryters
           of
           his
           side
           ,
           Since
           b
           
             if
             the
             light
             be
             darknes
             ,
             how
             great
             is
             the
             darknes
          
           :
           or
           what
           may
           we
           iudg
           of
           th●
           iustnes
           of
           their
           cause
           seeing
           the
           faith
           of
           Christ
           is
           of
           that
           force
           ,
           as
           it
           scorneth
           to
           be
           vphoulden
           with
           the
           weake
           supporters
           of
           such
           deceatfull
           meanes
           ,
           it
           being
           no
           better
           ,
           then
           an
           impious
           deuotion
           ,
           or
           irreligious
           godlines
           ,
           to
           deferd
           truth
           with
           falshood
           ,
           or
           to
           blaze
           forth
           the
           light
           of
           the
           gospel
           ,
           by
           the
           workes
           of
           darknes
           ?
           And
           as
           touching
           his
           second
           booke
           ,
           which
           is
           fraughted
           with
           all
           base
           scurrility
           of
           wordes
           ,
           and
           railing
           ,
           I
           will
           onely
           say
           ,
           that
           seing
           there
           hath
           not
           bene
           as
           yet
           sufficient
           opportunity
           for
           the
           particuler
           examining
           of
           it
           ,
           yet
           I
           am
           assured
           ,
           that
           who
           shall
           impose
           that
           labour
           to
           himself
           ,
           shall
           find
           the
           same
           to
           stand
           chargeable
           with
           no
           lese
           store
           
           of
           impostures
           ,
           then
           this
           his
           other
           :
           for
           if
           this
           his
           booke
           impugned
           by
           me
           (
           being
           the
           strength
           and
           first
           borne
           of
           his
           cause
           )
           be
           found
           so
           corrupt
           ,
           how
           can
           we
           probably
           coniecture
           that
           this
           other
           second
           feminine
           ,
           and
           lesse
           perfect
           labour
           of
           his
           ,
           should
           not
           pertake
           of
           the
           former
           blemishes
           and
           deficiences
           .
        
         
           But
           now
           good
           reader
           ,
           I
           will
           detaine
           thee
           no
           longer
           from
           perusing
           this
           my
           accusation
           ,
           earnestly
           entreating
           thee
           (
           euen
           for
           the
           good
           of
           thy
           soule
           )
           that
           if
           thou
           vnderstand
           latin
           ,
           thou
           wouldest
           see
           the
           testimonies
           them selues
           ,
           as
           they
           lye
           in
           the
           authours
           ,
           the
           which
           I
           doe
           avouch
           to
           be
           here
           corrupted
           ,
           which
           if
           thou
           dost
           ,
           doubtlesly
           thou
           shalt
           be
           forced
           to
           confesse
           ,
           that
           M.
           whyte
           is
           a
           most
           egregious
           falsary
           ,
           and
           howsoeuer
           he
           enameleth
           his
           cause
           ,
           with
           the
           phrazes
           of
           
             the
             waye
             to
             the
             true
             Church
             ,
             of
             the
             enlarging
             of
             the
             Ghospell
             of
             Christ
             ,
             of
             rooting
             out
             superstition
             and
             blindnes
             ,
          
           and
           the
           like
           ,
           neuerthelesse
           thou
           shalt
           find
           that
           he
           is
           most
           conscious
           ,
           and
           guilty
           both
           of
           his
           owne
           weake
           cause
           ,
           as
           also
           of
           his
           perfidious
           ,
           and
           prophane
           mantaining
           and
           defending
           of
           the
           same
           ,
           so
           as
           in
           reguard
           of
           his
           hipocrisy
           ,
           and
           dissimulation
           herein
           ,
           thou
           shalt
           see
           the
           wordes
           of
           the
           apostle
           iustified
           in
           him
           a
           
             all
             they
             are
             not
             Israell
             ,
             which
             are
             of
             Israell
             ,
          
           himselfe
           being
           one
           of
           those
           b
           
             which
             will
             not
             cease
             to
             peruert
             the
             way
             of
             our
             Lord.
             
          
        
         
      
       
         
         
           A
           TABLE
           OF
           THE
           CONTENTES
           .
        
         
           
             The
             first
             Part.
             
          
           
             
               
                 Chapiter
                 1.
                 
                 Conteyning
                 Corruptions
                 ,
                 concerning
                 woorkes
                 and
                 Iustification
                 .
              
               
                 The
                 First
                 Paragraph
                 .
                 Premenitions
                 geuen
                 to
                 M.
                 whyte
                 if
                 he
                 entend
                 to
                 reply
                 vpon
                 this
                 present
                 Treatise
                 .
              
               
                 2
                 The
                 Rhemistes
                 Corrupted
                 ,
                 concerning
                 merite
                 of
                 workes
                 .
              
               
                 3
                 Cardinall
                 Bellarmine
                 Corrupted
                 concerning
                 iustification
                 .
              
               
                 4
                 Bellarmine
                 againe
                 abused
                 ,
                 against
                 merite
                 of
                 workes
                 .
              
               
                 5
                 S.
                 Thomas
                 Corrupted
                 ,
                 against
                 iustification
                 by
                 workes
                 .
              
               
                 6
                 S.
                 Augustine
                 Corrupted
                 ,
                 against
                 iustification
                 .
              
            
          
           
             
               
                 Chapiter
                 .2
                 .
                 Concerning
                 the
                 reading
                 of
                 the
                 Scriptures
                 .
              
               
                 The
                 first
                 Paragraph
                 .
                 S.
                 Ierome
                 Corrupted
                 ,
                 concerning
                 the
                 reading
                 of
                 the
                 Scriptures
                 by
                 the
                 vulgare
                 people
                 .
              
               
                 2
                 S.
                 Cirill
                 of
                 Alexandria
                 abused
                 ,
                 for
                 the
                 same
                 purpose
                 .
              
            
          
           
             
               
               
                 Chapiter
                 .3
                 .
                 Concerning
                 the
                 Church
                 ,
                 and
                 the
                 Pope
                 .
              
               
                 The
                 first
                 Paragraph
                 .
                 Vincentius
                 Lirinensis
                 Corrupted
                 ,
                 in
                 proofe
                 that
                 the
                 Church
                 may
                 erre
                 .
              
               
                 2
                 The
                 Rhemistes
                 Corrupted
                 ,
                 for
                 the
                 Churches
                 inuisibility
                 .
              
               
                 3
                 S.
                 Augustine
                 Corrupted
                 ,
                 concerning
                 the
                 same
                 subiect
                 .
              
               
                 4
                 Doctor
                 Stapleton
                 abused
                 ,
                 in
                 behalfe
                 of
                 the
                 protestantes
                 markes
                 of
                 the
                 Church
                 .
              
               
                 5
                 S.
                 Gregory
                 
                   de
                   valentia
                
                 Corrupted
                 ,
                 concerning
                 the
                 same
                 .
              
               
                 6
                 Bellarmine
                 egregiously
                 Corrupted
                 ,
                 for
                 the
                 same
                 .
              
               
                 7
                 S.
                 Thomas
                 fouly
                 corrupted
                 ,
                 concerning
                 the
                 Popes
                 authority
                 .
              
               
                 8
                 Doctor
                 Sapleton
                 corrupted
                 ,
                 concerning
                 the
                 same
                 subiect
                 .
              
               
                 9
                 S.
                 Ciprian
                 corrupted
                 ,
                 against
                 appeales
                 to
                 Rome
                 .
              
               
                 10
                 The
                 Rhemistes
                 abused
                 ,
                 concerning
                 the
                 authority
                 of
                 the
                 Church
                 .
              
               
                 11
                 Cardinall
                 Cusanus
                 corrupted
                 concerning
                 the
                 same
                 .
              
               
                 12
                 The
                 canon
                 lawe
                 corrupted
                 ,
                 concerning
                 the
                 Pope
                 .
              
               
                 13
                 Bellarmine
                 corrupted
                 ,
                 against
                 the
                 Popes
                 authority
                 .
              
            
          
           
             
               
                 Chapiter
                 4.
                 wherin
                 are
                 discouered
                 sundry
                 corruptions
                 ,
                 concerning
                 the
                 sacred
                 Scriptures
                 and
                 Traditions
                 .
              
               
                 The
                 first
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 ,
                 in
                 behalfe
                 of
                 the
                 Scripture
                 prouing
                 it selfe
                 to
                 be
                 the
                 word
                 of
                 god
                 .
              
               
                 2
                 Bellarmine
                 corrupted
                 ,
                 in
                 proofe
                 that
                 the
                 Scriptures
                 are
                 the
                 onely
                 rule
                 of
                 faith
                 .
              
               
                 
                 3
                 Eckius
                 abused
                 ,
                 concerning
                 the
                 Authority
                 of
                 the
                 Church
                 ,
                 and
                 Traditions
                 .
              
               
                 4
                 Canus
                 corrupted
                 concerning
                 Traditions
                 .
              
            
          
           
             
               
                 Chapter
                 .5
                 .
                 Concerning
                 Faith
                 and
                 Heresy
                 .
              
               
                 The
                 1
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 against
                 the
                 necessity
                 of
                 true
                 Faith.
                 
              
               
                 2
                 Bellarmine
                 againe
                 corrupted
                 ,
                 against
                 the
                 knowledg
                 of
                 the
                 misteries
                 of
                 our
                 faith
                 ,
                 and
                 in
                 preferring
                 of
                 ignorance
                 .
              
               
                 3
                 Nauar
                 corrupted
                 ,
                 concerning
                 the
                 sinne
                 committed
                 by
                 the
                 Laity
                 in
                 disputing
                 of
                 matters
                 of
                 faith
                 .
              
            
          
           
             
               
                 Chapter
                 6.
                 
                 Concerning
                 mariage
                 of
                 Preistes
                 :
                 Fasting
                 :
                 and
                 Miracles
                 .
              
               
                 The
                 1
                 Paragraph
                 .
                 Sinesius
                 impudently
                 abused
                 ,
                 concerning
                 his
                 owne
                 mariage
                 .
              
               
                 2
                 Paphnutius
                 abused
                 concerning
                 the
                 mariage
                 of
                 preistes
                 .
              
               
                 3
                 S.
                 Angustine
                 corrupted
                 against
                 fasting
                 .
              
               
                 Baronius
                 notoriously
                 corrupted
                 ,
                 in
                 proofe
                 that
                 heritikes
                 can
                 worke
                 true
                 miracles
                 .
              
            
          
           
             
               
                 Chapter
                 .7
                 .
                 Concerning
                 the
                 Sacramentes
                 of
                 the
                 Eucharist
                 ,
                 and
                 P●nance
                 .
              
               
                 
                 The
                 1.
                 
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 against
                 Transubstantiation
                 .
              
               
                 2
                 The.
                 M.
                 of
                 the
                 Sentences
                 corrupted
                 ,
                 against
                 confession
                 to
                 a
                 Preist
                 .
              
               
                 3
                 Bellarmine
                 corrupted
                 against
                 Satisfaction
                 .
              
               
                 4
                 S.
                 Thomas
                 corrupted
                 ,
                 concerning
                 the
                 remission
                 of
                 veniall
                 sinnes
                 .
              
            
          
           
             
               
                 Chapter
                 8.
                 
                 Concerning
                 the
                 Author
                 of
                 sinne
                 :
                 and
                 Reprobation
                 ,
              
               
                 The
                 1.
                 
                 Paragraph
                 .
                 Bellarmine
                 egregiously
                 falsified
                 ,
                 in
                 proofe
                 ,
                 that
                 god
                 is
                 the
                 Author
                 of
                 sinne
                 .
              
               
                 2
                 S.
                 Augustine
                 abused
                 ,
                 concerning
                 reprobation
                 .
              
            
          
           
             
               
                 Chapter
                 9.
                 
                 Concerning
                 the
                 honour
                 to
                 be
                 geuen
                 to
                 Sainctes
                 ,
                 and
                 their
                 Images
                 .
              
               
                 The
                 1
                 Paragraph
                 .
                 S.
                 Epiphanius
                 corrupted
                 ,
                 in
                 dishonour
                 of
                 the
                 B.
                 Virgin
                 Mary
                 .
              
               
                 2
                 S.
                 Gregory
                 notoriously
                 corrupted
                 ,
                 against
                 the
                 worshiping
                 of
                 Images
                 .
              
               
                 3
                 The
                 Councell
                 of
                 Eliberis
                 corrupted
                 against
                 Images
                 .
              
            
          
        
         
           
             The
             second
             part
             .
             Containing
             sundry
             notorious
             vntruthes
             or
             lyes
             ,
             proued
             to
             be
             such
             by
             the
             confession
             of
             learned
             protestantes
             .
          
           
             
             And
             first
             is
             preuented
             a
             weake
             euasion
             ,
             which
             may
             be
             vsed
             by
             M.
             Whyte
             against
             this
             second
             part
             .
          
           
             The
             1.
             vntruth
             .
             That
             protestantes
             embrace
             that
             kind
             of
             tryall
             which
             is
             by
             antiquity
             ,
          
           
             2
             Against
             Traditions
             .
          
           
             3
             In
             proofe
             of
             the
             protestants
             Church
             ,
             to
             haue
             continued
             in
             all
             ages
             .
          
           
             4
             In
             proofe
             of
             the
             vnity
             of
             faith
             ,
             and
             doctrine
             amongst
             protestantes
             .
          
           
             5
             In
             proofe
             of
             the
             immutability
             of
             the
             present
             English
             Religion
             .
          
           
             6
             In
             proofe
             of
             the
             Romane
             Churches
             mutability
             in
             matters
             of
             faith
             .
          
           
             7
             In
             proofe
             of
             the
             protestantes
             concord
             ,
             in
             matters
             of
             Religion
             .
          
           
             8
             Against
             the
             vnity
             of
             Catholickes
             ,
             in
             matters
             of
             faith
             .
          
           
             9
             Against
             the
             Popes
             primacy
             .
          
           
             10
             That
             Gregory
             the
             great
             ,
             detested
             the
             Popes
             primacy
             .
          
           
             11
             In
             proofe
             that
             Catholickes
             are
             more
             viceous
             then
             protestantes
             .
          
           
             12
             Against
             auriculer
             confession
             .
          
           
             13
             Against
             Fasting
             .
          
           
             14
             In
             proofe
             that
             Montanus
             the
             herityke
             ,
             was
             the
             first
             that
             brought
             in
             the
             lawes
             of
             Fasting
             .
          
           
             15
             In
             proofe
             that
             they
             make
             not
             God
             the
             Author
             of
             sinne
             .
          
           
             16
             In
             proofe
             that
             S.
             Bernard
             was
             noe
             papist
             .
          
           
             17
             Against
             the
             miracles
             wrought
             by
             S.
             Bernarde
             ,
             and
             S.
             Francis.
             
          
           
             18
             In
             proofe
             of
             the
             protestantes
             Churches
             euer
             visibility
             .
          
           
             19
             In
             defence
             of
             Preistes
             mariage
             .
          
           
             
             20
             Against
             Images
             .
          
           
             21
             Against
             Transubstantiation
             .
          
           
             22
             Against
             the
             conuersion
             of
             England
             ,
             by
             S.
             Augustine
             the
             Monke
             .
          
           
             23
             Concerning
             the
             Conuersion
             of
             Countries
             .
          
           
             24
             Against
             the
             Popes
             Authority
             in
             calling
             of
             Councels
             .
          
           
             25
             Against
             merite
             of
             woorkes
             .
          
           
             26
             Against
             the
             Sacrifice
             of
             the
             Masse
             .
          
           
             27
             Concerning
             wafer
             cakes
             .
          
           
             28
             Against
             the
             Adoration
             of
             the
             B.
             Sacrament
             .
          
           
             29
             Against
             the
             succession
             of
             Catholick
             Pastors
             .
          
           
             30
             In
             defence
             of
             Martin
             Luthers
             lyfe
             ,
             and
             manners
             .
          
        
         
           
             The
             Third
             Part.
             Contayning
             diuers
             impertinences
             ,
             or
             absurd
             Illations
             ,
             or
             reasoninges
             .
          
           
             The
             1.
             
             Paragraph
             .
             Wherein
             are
             discouered
             ,
             strange
             Illations
             or
             arguinges
             ,
             in
             proofe
             that
             the
             Scriptures
             are
             the
             sole
             rule
             of
             faith
             :
             and
             against
             Traditions
             .
          
           
             2
             Wherein
             are
             discussed
             certaine
             arguments
             drawne
             from
             Scriptures
             &
             Fathers
             ,
             in
             proofe
             that
             the
             sacred
             Scriptures
             &
             the
             true
             sense
             thereof
             ,
             are
             made
             sufficiently
             knowne
             vnto
             vs
             ,
             without
             any
             probation
             ,
             or
             explication
             of
             the
             Church
             .
          
           
             3
             Wherein
             are
             examined
             some
             of
             M.
             Whites
             profes
             ,
             against
             the
             visibility
             of
             the
             Church
             .
          
           
             4
             Wherein
             are
             discussed
             ,
             certaine
             proofes
             of
             M.
             Whytes
             ,
             in
             behalf
             of
             the
             protestantes
             markes
             of
             the
             Church
             .
          
           
             5
             Wherein
             are
             examined
             strange
             kindes
             of
             Argunges
             ,
             against
             the
             Authority
             of
             the
             Church
             .
          
        
      
       
         
         
           Faultes
           escaped
           in
           the
           printing
           .
        
         
           
             In
             the
             preface
             to
             the
             Vniuersity
             of
             Cambridge
             .
          
           
             Pag.
             1
             lin
             .
             10.
             
               for
               iudiceous
               reade
               iudicious
            
             .
          
           
             
               Ibid.
               lin
            
             11.
             
               for
               grearly
               ,
               read
               greatly
            
             .
          
           
             
               Ibid.
               pag.
            
             4.
             lin
             27.
             
               for
               Iugements
               ,
               read
               Iudgements
            
             .
          
           
             
               Ibid.
               pag.
            
             5.
             lin
             .
             22.
             
               for
               inuisibilites
               ,
               Inuisibilistes
            
             .
          
        
         
           
             Preface
             to
             the
             Reader
             .
          
           
             Pag.
             2.
             lin
             .
             4.
             
               leaue
               out
            
             (
             said
             worke
             .
             )
          
           
             Pag.
             4.
             lin
             .
             15.
             
               for
               ●nlour
               ,
               read
               colour
            
             .
          
        
         
           
             Chapter
             1.
             
          
           
             Pag.
             4.
             lin
             .
             25.
             
               for
               Iustifieth
               ,
               read
               ,
               insisteth
               in
               .
            
          
           
             Pag.
             5.
             lin
             .
             25.
             
               for
               preadmonish
               ,
               read
               ,
               premonish
               .
            
          
           
             Pag.
             18.
             lin
             .
             21
             
               for
               great
               ,
               read
               ,
               greatest
               .
            
          
           
             Pag.
             27.
             lin
             .
             9.
             
               for
               Quod
               ,
               read
               ,
               Quid.
               
            
          
           
             Pag.
             31.
             lin
             .
             23.
             
               for
               Anologie
               ,
               read
               ,
               Analogie
               .
            
          
           
             Pag.
             47.
             lin
             .
             4.
             betwixt
             druncke
             ,
             and
             should
             ,
             insorte
             ,
             one
             .
          
           
             Pag.
             52.
             lin
             .
             16.
             
             &
             17.
             
               leaue
               out
               these
               wordes
            
             ,
             All
             which
             your
             omissions
             ,
             are
             impaled
             and
             marked
             ,
             in
             the
             said
             english
             authority
             .
          
           
             Pag.
             52.
             lin
             .
             20.
             
               for
               Emprour
               ,
               read
               ,
               Emperour
            
          
           
             Pag.
             53
             lin
             .
             14.
             
               for
               disopting
               ,
               read
               ,
               dissorting
               .
            
          
           
             Pag.
             53.
             lin
             .
             23.
             
               for
               perusing
               ,
               read
               ,
               pursuing
               .
            
          
           
             Pag.
             64.
             lin
             .
             14.
             
               leaue
               out
               the
               word
               ,
               is
               .
            
          
           
             Pag.
             77.
             lin
             .
             10.
             
               for
               Chapiter
               ,
               read
               Chapter
            
             .
          
           
             Pag.
             87.
             lin
             .
             24.
             
               for
               maliuolent
               ,
               read
               maleuolent
            
             .
          
           
             Pag.
             138.
             lin
             .
             27.
             
               next
               after
               the
               word
            
             (
             Masse
             )
             insert
             affirmeth
             .
          
           
             Pag.
             159.
             lin
             .
             10.
             betwixt
             ,
             authority
             ,
             &
             the
             ,
             insert
             ,
             in
             .
          
           
             Pag.
             73.
             lin
             .
             30.
             
               for
               fully
               ,
               read
               fouly
            
             .
          
           
             Pag.
             87.
             lin
             .
             33.
             
               for
               paralayes
               ,
               read
               ,
               parallels
               .
            
          
           
             
             Pag.
             92.
             lin
             .
             4.
             
               for
               differences
               ,
               read
               discoueries
            
             .
          
           
             Pag.
             97.
             lin
             .
             28.
             
               for
               musk
               ,
               read
               musick
            
             .
          
           
             Pag.
             114.
             lin
             .
             24.
             
               for
               proh
               dolor
               ,
               read
               proh
               pudor
               .
            
          
           
             
               Ibid.
               lin
            
             .
             27.
             
               for
               clausure
               ,
               read
               closure
            
             .
          
           
             Pag.
             118.
             lin
             .
             33.
             
               for
               entertaine
               ,
               read
               enteruaine
            
             .
          
           
             Pag.
             125.
             lin
             .
             12.
             
               for
               concurre
               ,
               read
               recurre
            
             .
          
           
             
               For
               ingenious
               ,
               read
               in
               sundry
               places
               ingenuous
               .
            
          
        
      
    
     
       
         
         
         
           
             WHITE
             DYED
             BLACK
             .
          
           
             THE
             FIRST
             PARTE
             .
             WHEAREIN
             are
             discouered
             Fourty
             most
             foule
             &
             vniustifiable
             corruptions
             and
             deprauations
             of
             Authors
             vsed
             by
             Doctor
             Whyte
             ,
             in
             his
             Treatise
             of
             the
             way
             to
             the
             true
             Church
             .
          
           
             
               Chapter
               .
               1.
               
               Conteyning
               Corruptions
               concerning
               workes
               &
               Iustification
               .
            
             
               
                 Paragr
                 .
                 I.
                 Premonitions
                 geuen
                 to
                 M.
                 W.
                 if
                 he
                 intende
                 to
                 reply
                 vpon
                 this
                 present
                 Treatise
                 .
              
               
                 WE
                 reade
                 (
                 Exod.
                 13
                 )
                 that
                 the
                 first
                 borne
                 of
                 the
                 people
                 of
                 Israell
                 ,
                 was
                 euer
                 consecrated
                 vnto
                 god
                 in
                 regard
                 of
                 a
                 gratefull
                 acknowledgment
                 of
                 his
                 innumerable
                 benefites
                 shewed
                 vnto
                 them
                 :
                 and
                 by
                 reason
                 of
                 such
                 his
                 tytle
                 thereto
                 ,
                 god
                 (
                 who
                 had
                 a
                 supreme
                 interest
                 in
                 all
                 theire
                 issue
                 )
                 peculierly
                 pronounced
                 ,
                 
                   This
                   is
                   myne
                
                 .
                 I
                 feare
                 that
                 M.
                 Whyte
                 (
                 who
                 vaunteth
                 him selfe
                 for
                 a
                 true
                 Israelite
                 )
                 haith
                 not
                 sanctified
                 vnto
                 his
                 diuyne
                 Maiesty
                 ,
                 this
                 his
                 child
                 ,
                 the
                 first
                 borne
                 of
                 the
                 wombe
                 of
                 his
                 braine
                 ,
                 for
                 bookes
                 
                 are
                 
                   faetus
                   ingenii
                
                 ,
                 carying
                 in
                 them selues
                 an
                 inward
                 resemblance
                 to
                 theire
                 parentes
                 ,
                 and
                 withall
                 as
                 perpetuating
                 their
                 remembrance
                 ,
                 doe
                 extende
                 their
                 lynes
                 beyond
                 their
                 liues
                 :
                 Nay
                 I
                 am
                 rather
                 perswaded
                 that
                 he
                 haith
                 particulerly
                 deuoted
                 it
                 to
                 Gods
                 and
                 mans
                 ghostly
                 enemy
                 .
                 For
                 to
                 whom
                 rather
                 are
                 lyes
                 and
                 impostures
                 (
                 the
                 very
                 burden
                 of
                 his
                 Treatise
                 )
                 to
                 be
                 ascribed
                 ,
                 then
                 to
                 him
                 who
                 is
                 the
                 father
                 of
                 lyes
                 ?
                 And
                 sure
                 I
                 am
                 that
                 God
                 who
                 is
                 the
                 truth
                 it selfe
                 can
                 not
                 be
                 found
                 herein
                 since
                 no
                 man
                 vseth
                 to
                 gather
                 
                   grapes
                   of
                   thornes
                   ,
                   or
                   figgs
                   of
                   thistles
                   .
                
                 (
                 Mat.
                 7.
                 )
                 And
                 M.
                 Whyte
                 him selfe
                 confesseth
                 that
                 
                   we
                   can
                   not
                   learne
                   truth
                   in
                   the
                   schoole
                   of
                   lyes
                   .
                
              
               
                 Now
                 to
                 discouer
                 that
                 this
                 worke
                 of
                 his
                 is
                 euen
                 loaded
                 with
                 many
                 most
                 foule
                 vntruthes
                 ,
                 corruptions
                 ,
                 and
                 deceiptes
                 ,
                 is
                 my
                 taske
                 voluntarily
                 imposed
                 by
                 my selfe
                 and
                 I
                 hope
                 with
                 thy
                 good
                 patience
                 (
                 gentle
                 reader
                 )
                 to
                 performe
                 the
                 same
                 .
              
               
                 And
                 first
                 according
                 to
                 my
                 former
                 prescribed
                 Methode
                 ,
                 his
                 perfidious
                 corruptions
                 of
                 fathers
                 &
                 Catholique
                 Authoures
                 ,
                 thereby
                 to
                 force
                 them
                 to
                 speake
                 in
                 a
                 language
                 and
                 dialect
                 of
                 which
                 they
                 were
                 merely
                 ignorant
                 ,
                 shall
                 begin
                 the
                 Scene
                 .
              
               
                 But
                 because
                 as
                 M.
                 Whyte
                 is
                 pregnant
                 in
                 deprauing
                 of
                 mens
                 writinges
                 ,
                 so
                 also
                 he
                 will
                 no
                 doubt
                 shew
                 him selfe
                 ingenious
                 in
                 fynding
                 some
                 sleighty
                 euasions
                 and
                 answeares
                 ,
                 vnder
                 the
                 tecture
                 whereof
                 to
                 shrewde
                 him selfe
                 .
                 Therefore
                 I
                 thinke
                 good
                 now
                 in
                 the
                 front
                 and
                 beginning
                 of
                 this
                 my
                 labour
                 ,
                 to
                 set
                 downe
                 by
                 way
                 of
                 preuention
                 ,
                 all
                 what
                 may
                 be
                 imagined
                 that
                 he
                 can
                 pretende
                 for
                 his
                 defence
                 and
                 Apology
                 ,
                 and
                 to
                 discouer
                 the
                 weaknes
                 thereof
                 ,
                 that
                 so
                 his
                 impostures
                 may
                 be
                 obserued
                 and
                 perused
                 with
                 greater
                 benefite
                 to
                 the
                 reader
                 ,
                 and
                 more
                 shamefull
                 guiltinesse
                 to
                 him selfe
                 .
              
               
                 First
                 then
                 M.
                 Whyte
                 can
                 not
                 transferr
                 the
                 fault
                 vpon
                 
                 the
                 printer
                 for
                 heare
                 he
                 standes
                 for
                 the
                 most
                 part
                 chargeable
                 either
                 with
                 adding
                 too
                 ,
                 or
                 detracting
                 frō
                 the
                 authority
                 alledged
                 (
                 so
                 abastarding
                 it
                 by
                 this
                 meane
                 that
                 the
                 true
                 father
                 thereof
                 would
                 not
                 acknowledg
                 it
                 for
                 his
                 owne
                 )
                 whereas
                 the
                 printers
                 errour
                 comonly
                 resteth
                 in
                 quotations
                 made
                 by
                 figures
                 ,
                 or
                 (
                 by
                 mistaking
                 of
                 some
                 letter
                 )
                 in
                 placing
                 one
                 woord
                 for
                 another
                 ,
                 ouer-sightes
                 heare
                 forborne
                 ,
                 and
                 indeede
                 vnworthy
                 to
                 be
                 insisted
                 vpon
                 by
                 any
                 iuditious
                 penne
                 .
              
               
                 Secondly
                 he
                 can
                 not
                 say
                 that
                 his
                 intention
                 in
                 alledging
                 such
                 authorities
                 ,
                 was
                 onely
                 to
                 alledg
                 the
                 sense
                 of
                 the
                 Authour
                 not
                 tying
                 him selfe
                 to
                 the
                 authoures
                 perticuler
                 wordes
                 .
                 Of
                 this
                 euasion
                 he
                 preuenteth
                 him selfe
                 in
                 that
                 he
                 euer
                 vndertaketh
                 to
                 alledg
                 the
                 perticuler
                 sayings
                 of
                 the
                 Authour
                 ,
                 and
                 for
                 that
                 reason
                 doth
                 distinguish
                 them
                 in
                 a
                 different
                 letter
                 from
                 that
                 wherin
                 his
                 owne
                 wordes
                 are
                 printed
                 (
                 a
                 course
                 amongst
                 writers
                 most
                 certaine
                 and
                 vsuall
                 to
                 know
                 when
                 a
                 man
                 deliuereth
                 the
                 precise
                 wordes
                 or
                 sentences
                 of
                 an
                 other
                 )
                 and
                 which
                 is
                 more
                 for
                 the
                 most
                 part
                 he
                 thus
                 vshereth
                 his
                 testimonies
                 ,
                 
                   Bellarmine
                   saith
                   ,
                   Thomas
                   Aquinas
                   saith
                   ,
                   Austine
                   saith
                   ,
                   &c.
                
                 or
                 putteth
                 their
                 names
                 in
                 the
                 mergent
                 :
                 whereby
                 it
                 is
                 not
                 to
                 be
                 doubted
                 but
                 that
                 he
                 would
                 haue
                 his
                 reader
                 thinke
                 ,
                 that
                 the
                 Authorities
                 set
                 downe
                 ,
                 are
                 the
                 very
                 wordes
                 of
                 the
                 Authoures
                 them selues
                 ,
                 without
                 any
                 variation
                 or
                 chang
                 whatsoeuer
                 .
              
               
                 Now
                 if
                 he
                 will
                 iustify
                 them
                 to
                 be
                 the
                 precise
                 words
                 of
                 the
                 Authoures
                 without
                 any
                 chang
                 either
                 of
                 adding
                 or
                 detracting
                 :
                 then
                 is
                 he
                 to
                 name
                 the
                 perticuler
                 Editions
                 of
                 such
                 bookes
                 which
                 he
                 foloweth
                 ,
                 and
                 wherein
                 the
                 testimonies
                 (
                 as
                 they
                 are
                 alledged
                 by
                 him
                 )
                 are
                 to
                 be
                 found
                 .
              
               
                 Thirdly
                 where
                 he
                 is
                 charged
                 to
                 corrupt
                 any
                 Authority
                 by
                 concealing
                 for
                 his
                 owne
                 aduantage
                 any
                 part
                 
                 thereof
                 ,
                 he
                 can
                 not
                 iustify
                 it
                 by
                 replyinge
                 ,
                 that
                 he
                 is
                 not
                 tyed
                 to
                 set
                 downe
                 all
                 which
                 his
                 Authour
                 saith
                 of
                 that
                 poynt
                 ,
                 since
                 so
                 his
                 Authorities
                 would
                 grow
                 ouer
                 longe
                 and
                 tedious
                 :
                 this
                 is
                 no
                 sufficient
                 answeare
                 .
                 For
                 although
                 a
                 writer
                 is
                 not
                 bound
                 to
                 set
                 downe
                 all
                 that
                 his
                 alledged
                 Authour
                 saith
                 of
                 such
                 a
                 point
                 :
                 yet
                 is
                 he
                 bound
                 not
                 purposly
                 to
                 omitt
                 any
                 part
                 of
                 the
                 beginning
                 of
                 the
                 middest
                 ,
                 or
                 of
                 the
                 ending
                 of
                 the
                 said
                 sentences
                 which
                 he
                 produceth
                 ,
                 especially
                 when
                 the
                 wordes
                 concealed
                 make
                 for
                 his
                 aduersary
                 ,
                 and
                 against
                 the
                 drifte
                 and
                 scope
                 of
                 that
                 meaning
                 wherein
                 the
                 reste
                 of
                 the
                 sentence
                 is
                 by
                 him
                 deliuered
                 .
                 And
                 this
                 kind
                 of
                 omission
                 (
                 wherevnto
                 M.
                 Whyte
                 standeth
                 extremely
                 obnoxious
                 ,
                 and
                 is
                 in
                 this
                 part
                 folowing
                 so
                 by
                 me
                 charged
                 )
                 is
                 in
                 the
                 iudgment
                 of
                 all
                 writers
                 ,
                 a
                 wilfull
                 ,
                 vnpardonable
                 ,
                 &
                 vniustifiable
                 corrupting
                 of
                 mens
                 bookes
                 .
              
               
                 Fourthly
                 it
                 is
                 no
                 excuse
                 to
                 say
                 ,
                 touching
                 such
                 authorities
                 as
                 M.
                 Whyte
                 truly
                 alledgeth
                 without
                 adding
                 or
                 detracting
                 (
                 of
                 which
                 kind
                 there
                 are
                 very
                 few
                 if
                 any
                 )
                 that
                 his
                 meaning
                 is
                 onely
                 to
                 set
                 downe
                 the
                 wordes
                 of
                 Catholick
                 Authoures
                 without
                 restrayning
                 them
                 to
                 any
                 perticuler
                 sence
                 which
                 he
                 leaueth
                 to
                 that
                 daungerous
                 and
                 inconuenient
                 exposition
                 which
                 the
                 wordes
                 in
                 the
                 readers
                 eye
                 may
                 best
                 seme
                 to
                 afford
                 .
                 This
                 is
                 most
                 false
                 ,
                 for
                 there
                 is
                 no
                 Catholick
                 which
                 he
                 iustifyeth
                 ,
                 but
                 he
                 perticularly
                 restraineth
                 the
                 sence
                 of
                 his
                 testimony
                 either
                 to
                 the
                 supporting
                 of
                 some
                 point
                 of
                 protestācy
                 ,
                 or
                 els
                 to
                 the
                 manteyning
                 of
                 some
                 absurde
                 and
                 scandalous
                 opinion
                 which
                 he
                 obtrudeth
                 vpon
                 vs.
                 And
                 thus
                 much
                 ,
                 besides
                 the
                 often
                 answearable
                 entituling
                 of
                 the
                 pages
                 ,
                 his
                 owne
                 precedent
                 or
                 subsequent
                 wordes
                 ,
                 do
                 ,
                 for
                 the
                 most
                 part
                 ,
                 imply
                 .
              
               
                 Fyftly
                 ,
                 if
                 his
                 pryde
                 would
                 suffer
                 him
                 to
                 descende
                 so
                 low
                 ,
                 he
                 can
                 not
                 plaster
                 the
                 marter
                 in
                 acknowledginge
                 
                 that
                 the
                 testimonies
                 heare
                 corrupted
                 ,
                 are
                 not
                 of
                 his
                 owne
                 reading
                 ,
                 but
                 that
                 he
                 relyed
                 therein
                 vpon
                 the
                 annotations
                 and
                 note-bokes
                 of
                 others
                 of
                 the
                 ministery
                 (
                 a
                 refuge
                 wherunto
                 some
                 of
                 his
                 profession
                 haue
                 bene
                 heretofore
                 driuen
                 )
                 and
                 so
                 as
                 being
                 ouer
                 credulous
                 and
                 confident
                 of
                 his
                 frendes
                 supposed
                 allegations
                 ,
                 he
                 was
                 by
                 them
                 mistaken
                 .
                 Of
                 this
                 sily
                 &
                 poore
                 euasion
                 ,
                 he
                 haith
                 already
                 precluded
                 him selfe
                 .
                 For
                 in
                 his
                 first
                 Edition
                 (
                 which
                 I
                 here
                 folow
                 )
                 after
                 his
                 Alphabeticall
                 Table
                 in
                 the
                 end
                 of
                 his
                 booke
                 ,
                 he
                 haith
                 made
                 an
                 ambitious
                 note
                 to
                 the
                 reader
                 ,
                 that
                 
                   he
                   will
                
                 (
                 to
                 vse
                 his
                 owne
                 wordes
                 )
                 
                   mantaine
                   the
                   quotations
                   for
                   substance
                   to
                   be
                   true
                   &c.
                   
                
                 And
                 againe
                 ,
                 
                   it
                   is
                   one
                   thing
                   if
                   I
                   haue
                   wilfully
                   falsifyed
                   or
                   forged
                   a
                   place
                   ,
                   and
                   an
                   other
                   thing
                   if
                   the
                   printer
                   onely
                   haith
                   mistaken
                   the
                   quotation
                   :
                   the
                   latter
                   may
                   be
                   ,
                   but
                   the
                   former
                   is
                   not
                   ,
                   as
                   I
                   will
                   be
                   ready
                   to
                   satisfy
                   any
                   that
                   will
                   charge
                   me
                   with
                   it
                   .
                
                 Thus
                 he
                 .
                 But
                 how
                 mantaineth
                 he
                 the
                 point
                 ,
                 or
                 what
                 satisfaction
                 geueth
                 he
                 ,
                 if
                 in
                 answere
                 to
                 the
                 corruptions
                 and
                 deprauations
                 wherewith
                 he
                 is
                 heare
                 charged
                 ,
                 he
                 reply
                 ,
                 that
                 in
                 good
                 sooth
                 so
                 it
                 is
                 that
                 he
                 did
                 not
                 read
                 the
                 testimonies
                 of
                 the
                 Authoures
                 them selues
                 ,
                 but
                 onely
                 tooke
                 them
                 vpon
                 the
                 credit
                 and
                 affiance
                 of
                 such
                 of
                 his
                 owne
                 brother-hood
                 as
                 he
                 thought
                 would
                 not
                 haue
                 deceiued
                 him
                 ?
                 A
                 graue
                 &
                 sufficient
                 answeare
                 .
              
               
                 And
                 heare
                 I
                 am
                 to
                 preadmonishe
                 M.
                 Whyte
                 ,
                 that
                 I
                 doe
                 expect
                 in
                 his
                 answeare
                 (
                 if
                 he
                 doe
                 intende
                 sincerely
                 and
                 truly
                 to
                 free
                 him selfe
                 from
                 these
                 imputations
                 )
                 to
                 answeare
                 all
                 the
                 corruptions
                 and
                 deprauations
                 by
                 them selues
                 as
                 heare
                 they
                 are
                 gathered
                 ,
                 and
                 so
                 the
                 lyes
                 and
                 falshoodes
                 seuerally
                 by
                 them selues
                 ;
                 as
                 as
                 also
                 the
                 impertinences
                 in
                 like
                 sort
                 ,
                 and
                 not
                 promiscuously
                 to
                 iumble
                 and
                 shuffle
                 them
                 together
                 ,
                 now
                 seeking
                 to
                 salue
                 a
                 corruption
                 ,
                 next
                 a
                 lye
                 ,
                 and
                 so
                 by
                 affecting
                 an
                 obscurity
                 ,
                 in
                 methode
                 ,
                 to
                 bleare
                 the
                 eye
                 of
                 the
                 reader
                 that
                 he
                 shall
                 not
                 discerne
                 what
                 corruptions
                 
                 in
                 his
                 reply
                 he
                 omitteth
                 ,
                 and
                 what
                 he
                 maketh
                 shew
                 to
                 iustify
                 ;
                 wherefore
                 I
                 say
                 if
                 he
                 make
                 choice
                 of
                 this
                 obscure
                 course
                 after
                 this
                 premonition
                 ,
                 he
                 but
                 bewrayes
                 his
                 owne
                 guiltinesse
                 .
                 And
                 though
                 I
                 can
                 not
                 by
                 the
                 lawes
                 of
                 writing
                 impose
                 a
                 methode
                 vpon
                 my
                 aduersaries
                 pen
                 :
                 yet
                 seing
                 the
                 reason
                 why
                 M.
                 Whyte
                 should
                 affect
                 an
                 other
                 course
                 then
                 I
                 heare
                 wish
                 him
                 ,
                 is
                 seene
                 aforehand
                 ,
                 and
                 so
                 him self
                 hereby
                 aduertised
                 thereof
                 ,
                 to
                 be
                 onely
                 (
                 by
                 answearing
                 so
                 confusedly
                 )
                 to
                 delude
                 and
                 wrong
                 his
                 reader
                 :
                 therefore
                 euen
                 for
                 his
                 owne
                 honour
                 and
                 credit
                 sake
                 ,
                 he
                 can
                 not
                 refuse
                 this
                 desyred
                 methode
                 which
                 heare
                 I
                 requyre
                 ,
                 especially
                 seing
                 it
                 is
                 wished
                 onely
                 for
                 manifestation
                 of
                 the
                 truth
                 ,
                 as
                 being
                 in
                 it selfe
                 most
                 obuious
                 ,
                 facile
                 ,
                 &
                 perspicuous
                 .
              
               
                 Thus
                 much
                 I
                 haue
                 thought
                 good
                 (
                 for
                 his
                 greater
                 caution
                 )
                 to
                 instruct
                 the
                 reader
                 with
                 afore-hand
                 ;
                 and
                 therefore
                 now
                 I
                 will
                 remitt
                 him
                 to
                 the
                 ensuing
                 deprauations
                 ,
                 still
                 wishing
                 him
                 to
                 haue
                 his
                 eye
                 (
                 whensoeuer
                 M.
                 Whyte
                 shall
                 vouchsaife
                 to
                 make
                 answeare
                 hereto
                 )
                 intent
                 and
                 fixed
                 vpon
                 the
                 corruption
                 obiected
                 :
                 neither
                 suffer
                 him
                 to
                 turne
                 the
                 question
                 (
                 as
                 before
                 I
                 touched
                 )
                 from
                 the
                 corruption
                 ,
                 to
                 the
                 sence
                 &
                 meaning
                 of
                 the
                 Authour
                 (
                 a
                 sleight
                 vpon
                 the
                 lyke
                 occasion
                 vsed
                 by
                 Plessis
                 against
                 the
                 Bishoppe
                 of
                 Fureux
                 )
                 &
                 so
                 to
                 entertaine
                 the
                 reader
                 with
                 long
                 discourses
                 thereby
                 to
                 diuert
                 his
                 myud
                 from
                 the
                 point
                 in
                 question
                 :
                 but
                 let
                 the
                 reader
                 alwayes
                 remember
                 ,
                 that
                 the
                 question
                 heare
                 for
                 the
                 most
                 part
                 immediatly
                 is
                 ,
                 whether
                 such
                 a
                 sentence
                 or
                 testimony
                 is
                 truly
                 and
                 faithfully
                 alledged
                 as
                 it
                 is
                 to
                 be
                 found
                 in
                 the
                 Authour
                 him selfe
                 ,
                 without
                 any
                 addition
                 or
                 concealement
                 of
                 wordes
                 in
                 M.
                 White
                 his
                 behalfe
                 ,
                 and
                 so
                 breefely
                 whether
                 M.
                 Whyte
                 corrupteth
                 the
                 place
                 or
                 not
                 ,
                 still
                 obseruing
                 that
                 whatsoeuer
                 M.
                 Whyte
                 saith
                 ,
                 if
                 it
                 do
                 not
                 conclude
                 that
                 the
                 testimony
                 is
                 in
                 noe
                 sort
                 altered
                 and
                 changed
                 from
                 the
                 
                 wordes
                 of
                 the
                 Authour
                 him selfe
                 ,
                 is
                 (
                 in
                 respecte
                 of
                 the
                 point
                 here
                 handled
                 )
                 but
                 idly
                 ,
                 extrauagantly
                 ,
                 &
                 impertinently
                 spoken
                 .
              
            
             
               
                 Paragr
                 .
                 2.
                 
                 The
                 Rhemistes
                 corrupted
                 concerning
                 merite
                 of
                 workes
                 .
              
               
                 BVT
                 now
                 at
                 the
                 last
                 to
                 come
                 to
                 M.
                 Whytes
                 deprauations
                 the
                 which
                 (
                 for
                 more
                 perspicuity
                 )
                 I
                 will
                 range
                 to
                 certaine
                 heades
                 :
                 the
                 first
                 whereof
                 shall
                 be
                 such
                 as
                 concerne
                 the
                 doctrine
                 of
                 workes
                 and
                 iustification
                 And
                 to
                 begin
                 with
                 one
                 which
                 as
                 it
                 conteyneth
                 in
                 it self
                 many
                 foule
                 and
                 strang
                 corruptions
                 :
                 so
                 the
                 iniury
                 thereby
                 offered
                 is
                 not
                 to
                 one
                 but
                 to
                 many
                 and
                 those
                 men
                 for
                 their
                 learning
                 and
                 vertue
                 ,
                 of
                 worthiest
                 memory
                 ,
                 to
                 wit
                 ,
                 the
                 english
                 Doctors
                 of
                 Rhemes
                 who
                 (
                 if
                 we
                 may
                 beleue
                 M.
                 Whyte
                 pag.
                 238.
                 )
                 feare
                 not
                 to
                 affirme
                 that
                 our
                 
                   workes
                   of
                   their
                   very
                   nature
                   ,
                   deserue
                   eternall
                   lyfe
                   ,
                   the
                   reward
                   whereof
                   is
                   a
                   thing
                   equally
                   &
                   iustly
                   answearing
                   to
                   the
                   tyme
                   and
                   weight
                   of
                   the
                   worke
                   rather
                   then
                   a
                   free
                   guift
                   ,
                   so
                   that
                   God
                   should
                   be
                   vniust
                   if
                   he
                   gaue
                   it
                   not
                   .
                
                 And
                 for
                 this
                 he
                 quoteth
                 in
                 his
                 mergent
                 .
                 
                   Rhem.
                   Annot.
                   vpon
                
                 1.
                 
                 Cor.
                 3.
                 8.
                 
                 &
                 Hebr.
                 6.
                 10.
                 
                 But
                 for
                 the
                 plainest
                 and
                 most
                 certaine
                 discouery
                 of
                 this
                 brasen
                 faced
                 minister
                 ,
                 I
                 will
                 set
                 downe
                 the
                 true
                 wordes
                 of
                 the
                 Rhemistes
                 ,
                 who
                 commenting
                 vpon
                 those
                 of
                 S.
                 Paule
                 (
                 1.
                 
                 Cor.
                 3.
                 8
                 
                 )
                 
                   And
                   euery
                   one
                   shall
                   receaue
                   his
                   owne
                   reward
                   according
                   to
                   his
                   owne
                   labour
                   ,
                
                 wryte
                 as
                 foloweth
                 .
                 
                   A
                   most
                   plaine
                   text
                   to
                   proue
                   that
                   men
                   by
                   their
                   laboures
                   &
                   by
                   the
                   diuersities
                   thereof
                   shall
                   be
                   diuersly
                   rewarded
                   in
                   heauen
                   :
                   and
                   therefore
                   that
                   by
                   their
                   workes
                   proceding
                   of
                   GRACE
                   ,
                   they
                   deserue
                   or
                   merit
                   heauen
                   .
                
                 Here
                 before
                 I
                 procede
                 any
                 further
                 ,
                 I
                 must
                 charge
                 M.
                 Doctor
                 with
                 a
                 dooble
                 corruption
                 ,
                 first
                 for
                 omitting
                 the
                 word
                 Grace
                 ,
                 the
                 true
                 
                 wordes
                 being
                 
                   workes
                   proceding
                   of
                   Grace
                   ,
                   do
                   deserue
                   or
                   merit
                   heauen
                   :
                
                 secondly
                 ,
                 which
                 maketh
                 it
                 more
                 inexcusable
                 and
                 damnable
                 ,
                 for
                 inserting
                 in
                 steed
                 of
                 the
                 word
                 Grace
                 ,
                 the
                 word
                 Nature
                 ,
                 the
                 which
                 was
                 not
                 so
                 much
                 as
                 dreamed
                 of
                 by
                 the
                 Rhemistes
                 ,
                 or
                 by
                 any
                 Catholick
                 Author
                 ,
                 yea
                 to
                 defend
                 that
                 workes
                 of
                 their
                 owne
                 nature
                 do
                 merite
                 ,
                 were
                 to
                 renew
                 the
                 heresy
                 long
                 since
                 condemned
                 in
                 the
                 Pelagians
                 by
                 the
                 Romane
                 Church
                 .
              
               
                 But
                 to
                 goe
                 forward
                 ,
                 the
                 Rhemistes
                 in
                 this
                 ministers
                 mouth
                 affirme
                 ,
                 that
                 
                   the
                   reward
                   is
                   a
                   thing
                   equally
                   &
                   iustly
                   answearing
                   to
                   the
                   tyme
                   and
                   weight
                   of
                   the
                   worke
                   ,
                   rather
                   then
                   a
                   free
                   guifte
                   .
                
                 But
                 in
                 their
                 owne
                 wordes
                 they
                 auouch
                 the
                 contrary
                 .
                 
                   And
                   indeede
                
                 (
                 say
                 they
                 )
                 
                   this
                   word
                   Reward
                   which
                   in
                   our
                   english
                   tongue
                   may
                   signify
                   a
                   voluntary
                   or
                   bountifull
                   guift
                   ,
                   doth
                   not
                   so
                   well
                   expresse
                   the
                   nature
                   of
                   the
                   latin
                   word
                   ,
                   or
                   the
                   greeke
                   ,
                   which
                   are
                   rather
                   the
                   very
                   stipend
                   that
                   the
                   hyred
                   workman
                   or
                   iournay
                   mā
                   couenanteth
                   to
                   haue
                   of
                   him
                   whose
                   worke
                   he
                   doth
                   ,
                   and
                   is
                   a
                   thing
                   equally
                   and
                   iustly
                   answearing
                   to
                   the
                   tyme
                   and
                   weight
                   of
                   his
                   trauels
                   and
                   workes
                   (
                   in
                   which
                   sence
                   the
                   Scripture
                   saith
                
                 The
                 worke-man
                 is
                 worthy
                 of
                 his
                 hyre
                 )
                 
                   rather
                   then
                   a
                   free
                   guift
                   :
                   though
                   because
                   faithfull
                   men
                   must
                   acknowledg
                   that
                   their
                   merites
                   be
                   the
                   guiftes
                   and
                   graces
                   of
                   god
                   ,
                   they
                   rather
                   vse
                   the
                   word
                   Reward
                   ,
                   then
                   hyre
                   ,
                   stipend
                   ,
                   or
                   repayment
                   .
                   &c.
                
                 Now
                 all
                 that
                 from
                 hence
                 can
                 be
                 gathered
                 are
                 two
                 thinges
                 ,
                 first
                 that
                 the
                 Rhemists
                 affirme
                 that
                 the
                 word
                 Reward
                 ,
                 in
                 latin
                 and
                 greeke
                 ,
                 doth
                 rather
                 signify
                 a
                 
                   stipend
                   or
                   hyre
                   then
                   a
                   free
                   guift
                   .
                
                 Secondly
                 that
                 because
                 
                   faithfull
                   men
                   must
                   acknowledg
                   that
                   their
                   merites
                   be
                   the
                   guiftes
                   and
                   graces
                   of
                   god
                   ,
                   they
                   rather
                   vse
                   the
                   word
                   Reward
                   then
                   hyre
                   .
                
                 But
                 now
                 all
                 this
                 whyle
                 I
                 can
                 not
                 fynde
                 this
                 sentence
                 cyted
                 by
                 M.
                 Wh.
                 that
                 
                   the
                   reward
                   of
                   workes
                   is
                   a
                   thing
                   equally
                   &
                   iustly
                   answearing
                   to
                   the
                   tyme
                   and
                   weight
                   of
                   the
                   worke
                   rather
                   then
                   a
                   free
                   guift
                   .
                
                 Indeede
                 I
                 fynd
                 most
                 of
                 the
                 wordes
                 ,
                 but
                 many
                 of
                 them
                 in
                 seuerall
                 lynes
                 ,
                 and
                 vttered
                 vpon
                 seuerall
                 
                 occasions
                 ,
                 all
                 which
                 to
                 ioyne
                 and
                 chaine
                 together
                 in
                 one
                 continued
                 lyne
                 or
                 sentence
                 ,
                 and
                 thereby
                 to
                 make
                 the
                 Authour
                 speake
                 contrary
                 to
                 him selfe
                 ,
                 is
                 a
                 thing
                 easy
                 to
                 performe
                 ,
                 but
                 the
                 performance
                 is
                 wicked
                 ,
                 shamelesse
                 ,
                 and
                 execrable
                 .
              
               
                 And
                 geue
                 but
                 this
                 libertie
                 of
                 omitting
                 ,
                 inserting
                 ,
                 &
                 coopling
                 to
                 the
                 Atheist
                 (
                 which
                 your self
                 M.
                 Wayte
                 haue
                 heare
                 assumed
                 and
                 practised
                 )
                 and
                 you
                 shall
                 finde
                 strange
                 positions
                 well
                 manteined
                 by
                 him
                 .
                 For
                 example
                 ,
                 the
                 Psalmi●t
                 speaking
                 of
                 your self
                 and
                 other
                 such
                 like
                 saith
                 ,
                 
                   T●s
                   foole
                   haith
                   said
                   in
                   his
                   heart
                   ,
                   there
                   is
                   no
                   god
                   .
                
                 Now
                 kindly
                 allow
                 him
                 to
                 blott
                 out
                 the
                 word
                 foole
                 ,
                 (
                 as
                 you
                 more
                 thē
                 folishly
                 did
                 the
                 woord
                 Grace
                 )
                 &
                 to
                 insert
                 in
                 steed
                 thereof
                 ,
                 the
                 wordes
                 
                   wyse
                   man
                
                 (
                 as
                 you
                 according
                 to
                 the
                 wisdome
                 of
                 the
                 world
                 inserted
                 the
                 word
                 Nature
                 )
                 and
                 then
                 obserue
                 how
                 easely
                 he
                 will
                 defende
                 from
                 the
                 scriptures
                 that
                 there
                 is
                 no
                 god
                 ,
                 seing
                 according
                 to
                 your
                 scriptures
                 
                   The
                   wyse
                   man
                   said
                   in
                   his
                   heart
                   there
                   is
                   no
                   god
                   .
                
                 But
                 to
                 conclude
                 this
                 knowingly
                 and
                 deliberately
                 to
                 corrupt
                 to
                 the
                 dishonour
                 of
                 your
                 owne
                 &
                 Catholick
                 Religion
                 ,
                 and
                 to
                 the
                 ruyne
                 of
                 your
                 owne
                 &
                 other
                 ignorant
                 soules
                 ,
                 is
                 to
                 me
                 an
                 argument
                 most
                 conuincing
                 ,
                 that
                 you
                 are
                 one
                 of
                 those
                 fooles
                 
                   who
                   said
                   in
                   his
                   heart
                   there
                   is
                   noe
                   god
                   .
                
              
            
             
               
                 Paragr
                 .
                 3.
                 
                 Cardinall
                 Bellarmine
                 corrupted
                 concerning
                 Iustification
                 .
              
               
                 IN
                 the
                 verie
                 first
                 page
                 of
                 his
                 preface
                 to
                 the
                 Reader
                 (
                 so
                 loth
                 it
                 semed
                 he
                 was
                 to
                 loose
                 any
                 tyme
                 )
                 he
                 sheweth
                 vs
                 an
                 other
                 trick
                 somwhat
                 like
                 vnto
                 the
                 former
                 .
                 Where
                 by
                 the
                 way
                 I
                 must
                 aduertise
                 him
                 that
                 I
                 hould
                 him
                 a
                 man
                 herein
                 impolitick
                 and
                 incautelous
                 ,
                 that
                 would
                 not
                 suffer
                 the
                 verie
                 face
                 or
                 front
                 of
                 his
                 Treatise
                 to
                 passe
                 vnblemished
                 ,
                 since
                 the
                 first
                 he
                 rather
                 should
                 haue
                 coueted
                 to
                 
                 winne
                 the
                 eare
                 of
                 credulity
                 with
                 pleasing
                 insinuations
                 of
                 truth
                 :
                 and
                 then
                 (
                 the
                 iudgment
                 of
                 his
                 Reader
                 being
                 once
                 possessed
                 )
                 after
                 to
                 haue
                 vented
                 forth
                 his
                 more
                 impure
                 d●egs
                 :
                 for
                 we
                 are
                 taught
                 (
                 Io.
                 2.
                 )
                 that
                 
                   omnis
                   homo
                   primum
                   bonum
                   vinum
                   apponit
                   ,
                   &
                   cum
                   inebriati
                   sunt
                   ,
                   tum
                   id
                   quod
                   est
                   deterius
                   .
                
                 But
                 to
                 the
                 deprauation
                 pag.
                 1.
                 of
                 his
                 preface
                 ,
                 M.
                 Whyte
                 falsly
                 to
                 intimate
                 to
                 his
                 reader
                 how
                 much
                 the
                 Catholicks
                 do
                 disualew
                 the
                 passion
                 of
                 Christ
                 ,
                 thus
                 wryteth
                 .
                 
                   The
                   Church
                   of
                   Rome
                   teacheth
                   that
                   iust●fication
                   is
                   wrought
                   by
                   the
                   habite
                   of
                   our
                   owne
                   righteousnes
                   &
                   not
                   by
                   Christes
                   .
                
                 Thus
                 you
                 see
                 how
                 peremptorily
                 he
                 affirmeth
                 without
                 any
                 reseruation
                 ,
                 that
                 we
                 reiect
                 the
                 righteousnes
                 of
                 Christ
                 to
                 concurre
                 to
                 our
                 Iustification
                 .
                 Now
                 this
                 he
                 laboureth
                 to
                 proue
                 from
                 a
                 testimony
                 of
                 Bellarmine
                 
                   de
                   iustificat
                   .
                   li.
                
                 2.
                 ca.
                 2.
                 which
                 he
                 thus
                 setteth
                 downe
                 .
                 
                   Our
                   owne
                   inherent
                   iustice
                   is
                   the
                   formall
                   cause
                   of
                   absolute
                   iustification
                   ,
                   not
                   the
                   iustice
                   of
                   Christ
                   imputed
                   vnto
                   vs.
                
                 That
                 we
                 may
                 conceaue
                 the
                 true
                 meaning
                 of
                 that
                 learned
                 Cardinall
                 in
                 this
                 place
                 ,
                 I
                 will
                 set
                 downe
                 his
                 owne
                 wordes
                 in
                 latine
                 ,
                 who
                 there
                 discoursinge
                 of
                 the
                 causes
                 of
                 our
                 Iustification
                 thus
                 saith
                 .
                 
                   Ad
                   quaestionem
                   ,
                   an
                   vid.
                   iustificamur
                   propter
                   meritum
                   Filii
                   dei
                   ,
                   an
                   propter
                   in
                   ch●atam
                   renouatio●em
                   nostram
                   ?
                   Respondemus
                   .
                   Si
                   illud
                   propter
                   significet
                   causam
                   formalem
                   ,
                   nos
                   iustificari
                   propter
                   noui
                   tatem
                   nobis
                   inhaerentem
                   ,
                   non
                   propter
                   meritum
                   Christi
                   quod
                   iuhae●e●e
                   non
                   potest
                   :
                   si
                   veró
                   significet
                   causam
                   meritoriam
                   ,
                   nos
                   iustificari
                   dicemus
                   propter
                   meritum
                   Filii
                   des
                   non
                   propter
                   nouitatem
                   in
                   nobis
                   haerentem
                   .
                
                 That
                 is
                 .
                 In
                 this
                 question
                 whether
                 we
                 be
                 iustified
                 
                   propter
                   meritum
                
                 ,
                 for
                 the
                 merit
                 of
                 the
                 Sonne
                 of
                 God
                 ,
                 or
                 for
                 our
                 owne
                 renouation
                 of
                 lyfe
                 ?
                 I
                 answeare
                 .
                 If
                 the
                 word
                 propter
                 ,
                 doe
                 signify
                 the
                 formall
                 cause
                 ,
                 then
                 are
                 we
                 iustifyed
                 through
                 our
                 owne
                 newnesse
                 of
                 lyfe
                 inherent
                 in
                 vs
                 and
                 not
                 through
                 the
                 merites
                 of
                 Christ
                 ,
                 because
                 they
                 can
                 not
                 inhere
                 in
                 vs
                 :
                 (
                 and
                 these
                 are
                 the
                 wordes
                 alledged
                 by
                 M.
                 Whyte
                 )
                 but
                 if
                 the
                 
                 worde
                 propter
                 ,
                 do
                 here
                 signify
                 the
                 meritorious
                 cause
                 ,
                 then
                 are
                 we
                 iustifyed
                 
                   propter
                   meritum
                   Filii
                   de●
                
                 ,
                 through
                 the
                 merites
                 of
                 the
                 Sonne
                 of
                 God
                 ,
                 &
                 not
                 through
                 any
                 inherent
                 newnes
                 or
                 iustice
                 in
                 vs
                 :
                 And
                 then
                 presently
                 concludeth
                 ,
                 
                   ita
                   iustificamur
                   propter
                   v●rumque
                   &c.
                
                 
                 So
                 we
                 are
                 iustifyed
                 by
                 reason
                 or
                 through
                 them
                 both
                 ,
                 to
                 wit
                 ,
                 through
                 the
                 merites
                 of
                 the
                 Sonne
                 of
                 God
                 ,
                 meritorié
                 ,
                 meritoriously
                 ,
                 and
                 through
                 an
                 inherent
                 iustice
                 in
                 vs
                 formaliter
                 ,
                 formally
                 .
                 Thus
                 Bellarmine
                 .
                 Where
                 you
                 see
                 the
                 question
                 is
                 not
                 ,
                 as
                 M.
                 Whyte
                 suggesteth
                 ,
                 whether
                 Christes
                 iustice
                 doth
                 concurre
                 to
                 mannes
                 iustification
                 (
                 which
                 were
                 a
                 horrible
                 blasphemy
                 to
                 deny
                 )
                 but
                 onely
                 in
                 what
                 kynd
                 of
                 cause
                 it
                 concurreth
                 :
                 the
                 Catholickes
                 teaching
                 that
                 it
                 concurres
                 as
                 the
                 meritorious
                 cause
                 ,
                 not
                 as
                 the
                 formall
                 cause
                 ,
                 since
                 if
                 it
                 did
                 as
                 the
                 formall
                 cause
                 ,
                 then
                 ,
                 euen
                 according
                 to
                 philosophy
                 ,
                 it
                 should
                 really
                 inhere
                 in
                 vs
                 ,
                 but
                 so
                 it
                 doth
                 not
                 .
              
               
                 But
                 now
                 to
                 obserue
                 M.
                 Whytes
                 calumny
                 &
                 fraude
                 in
                 alledging
                 this
                 testimony
                 .
                 First
                 he
                 purposly
                 concealeth
                 the
                 latter
                 part
                 of
                 the
                 sentence
                 which
                 sheweth
                 how
                 we
                 ascribe
                 our
                 iustification
                 to
                 Christ
                 ,
                 as
                 vnwilling
                 that
                 the
                 reader
                 should
                 heare
                 that
                 in
                 any
                 sence
                 we
                 rely
                 thereon
                 .
                 Secondly
                 that
                 whereas
                 this
                 testimony
                 of
                 the
                 Cardinales
                 ,
                 euen
                 as
                 it
                 is
                 set
                 downe
                 by
                 M.
                 Whyte
                 him self
                 ,
                 excludeth
                 onely
                 Christes
                 merites
                 as
                 the
                 formall
                 cause
                 of
                 our
                 iustification
                 and
                 in
                 none
                 other
                 sence
                 :
                 yet
                 our
                 minister
                 alledgeth
                 it
                 to
                 proue
                 that
                 it
                 is
                 no
                 cause
                 thereof
                 at
                 all
                 ,
                 &
                 in
                 this
                 respect
                 it
                 is
                 impertinently
                 vrged
                 ,
                 for
                 in
                 his
                 owne
                 wordes
                 immediatly
                 before
                 ,
                 without
                 any
                 limitation
                 of
                 the
                 cause
                 ,
                 he
                 saith
                 ,
                 
                   The
                   Church
                   of
                   Rome
                   teacheth
                   that
                   iustification
                   of
                   a
                   sinner
                   is
                   done
                   by
                   the
                   habite
                   of
                   our
                   owne
                   righteousnes
                   &
                   not
                   by
                   Christes
                   .
                
                 And
                 then
                 as
                 I
                 said
                 ,
                 alledgeth
                 for
                 proofe
                 thereof
                 such
                 wordes
                 of
                 Bellarmine
                 as
                 excludeth
                 onely
                 the
                 formall
                 cause
                 thereof
                 .
                 But
                 his
                 sleight
                 here
                 was
                 ,
                 that
                 perswading
                 him self
                 
                 that
                 the
                 ignorant
                 reader
                 not
                 knowing
                 what
                 the
                 word
                 
                   formall
                   cause
                
                 is
                 ,
                 or
                 how
                 it
                 is
                 distinguished
                 from
                 other
                 kinde
                 of
                 causes
                 ,
                 but
                 thinking
                 that
                 it
                 did
                 signify
                 any
                 cause
                 in
                 generall
                 ,
                 should
                 no
                 sooner
                 see
                 the
                 wordes
                 of
                 Bellarmine
                 ,
                 but
                 then
                 should
                 instantly
                 conclude
                 with
                 him self
                 ,
                 here
                 Bellarmine
                 &
                 the
                 Church
                 of
                 Rome
                 teacheth
                 that
                 
                   mans
                   iustification
                   is
                   in
                   no
                   sort
                   or
                   maner
                   wrought
                   by
                   the
                   iustice
                   of
                   Christ.
                
                 And
                 thus
                 much
                 of
                 our
                 Doctors
                 deportement
                 herein
                 ,
                 who
                 through
                 his
                 subtill
                 feaninge
                 (
                 at
                 his
                 pleasure
                 )
                 what
                 we
                 are
                 supposed
                 to
                 mantaine
                 ,
                 doth
                 in
                 the
                 meane
                 tyme
                 endanger
                 and
                 wrong
                 the
                 honour
                 of
                 the
                 worthy
                 and
                 illustrious
                 Cardinall
                 till
                 more
                 full
                 search
                 and
                 disquisition
                 of
                 the
                 truth
                 be
                 made
                 .
                 And
                 thus
                 our
                 poetizing
                 minister
                 (
                 I
                 meane
                 our
                 lyinge
                 M.
                 Whyte
                 )
                 doth
                 interest
                 him self
                 in
                 the
                 censure
                 of
                 the
                 poet
                 (
                 
                   Ouid.
                   li.
                
                 2.
                 fast
                 .
                 )
                 
                   fraude
                   perit
                   virtus
                
                 .
                 Heare
                 now
                 I
                 end
                 this
                 deprauation
                 ,
                 assuring
                 my
                 reader
                 that
                 Bellarmine
                 is
                 so
                 farre
                 of
                 from
                 teaching
                 that
                 Christes
                 iustice
                 doth
                 not
                 necessarily
                 concurre
                 to
                 our
                 iustification
                 ,
                 that
                 in
                 the
                 former
                 alledged
                 Chapter
                 he
                 thus
                 writeth
                 .
                 
                   Iustitia
                   homini
                   a
                   deo
                   per
                   Christi
                   mer●ta
                   donata
                   est
                   .
                   &c.
                
                 That
                 is
                 .
                 Iustice
                 is
                 geuen
                 by
                 god
                 to
                 man
                 through
                 the
                 merites
                 of
                 Christ.
                 And
                 then
                 presently
                 thus
                 repi●hendeth
                 Kemnitius
                 for
                 his
                 deceipte
                 vsed
                 in
                 this
                 question
                 .
                 
                   Kemnitius
                   fraudulenter
                   egit
                   .
                   &c.
                
                 kemnitius
                 dealeth
                 fraudulently
                 herein
                 ,
                 in
                 that
                 to
                 precure
                 malice
                 against
                 vs
                 ,
                 he
                 opposeth
                 on
                 the
                 contrary
                 side
                 our
                 late
                 begon
                 renouation
                 ,
                 or
                 newnes
                 of
                 lyfe
                 ,
                 to
                 the
                 merites
                 of
                 the
                 Sonne
                 of
                 God
                 ,
                 as
                 if
                 we
                 prized
                 more
                 our
                 owne
                 change
                 or
                 newnes
                 of
                 lyfe
                 ,
                 though
                 imperfect
                 and
                 late
                 begon
                 ,
                 then
                 the
                 moste
                 perfect
                 and
                 the
                 most
                 absolute
                 merites
                 of
                 the
                 Sonne
                 of
                 God.
                 
              
            
             
               
               
                 The
                 4.
                 
                 Paragraph
                 .
                 Bellarmine
                 againe
                 abused
                 against
                 Merite
                 of
                 workes
                 .
              
               
                 A
                 Gaine
                 to
                 take
                 away
                 the
                 doctrine
                 of
                 the
                 merite
                 of
                 workes
                 ,
                 M
                 Whyte
                 pag.
                 236
                 ,
                 thus
                 writeth
                 .
                 
                   Howsoeuer
                   our
                   aduersaries
                   contend
                   for
                   their
                   merites
                   ,
                   yet
                   the
                   learnedest
                   and
                   most
                   iudicious
                   men
                   disalow
                   them
                   &c.
                   houlding
                   that
                   which
                   I
                   haue
                   said
                   to
                   be
                   the
                   sounder
                   doctrine
                
                 ;
                 and
                 so
                 answearably
                 entitleth
                 that
                 page
                 ,
                 
                   merite
                   of
                   workes
                   reiected
                   by
                   papistes
                   them selues
                   .
                
                 Now
                 in
                 proofe
                 that
                 the
                 Catholick
                 Doctors
                 condemne
                 all
                 merite
                 of
                 works
                 ,
                 he
                 alledgeth
                 among
                 others
                 the
                 foresaid
                 Cardinall
                 thus
                 writing
                 .
                 
                   By
                   reason
                   of
                   the
                   vncertainty
                   of
                   mans
                   owne
                   rightousnes
                   ,
                   &
                   for
                   feare
                   of
                   vaine
                   glory
                   ,
                   it
                   is
                   the
                   saifest
                   way
                   to
                   repose
                   our
                   whole
                   confidence
                   in
                   the
                   sole
                   mercy
                   &
                   goodnes
                   of
                   god
                   .
                
                 But
                 why
                 think
                 you
                 stayeth
                 the
                 man
                 in
                 that
                 place
                 &
                 passeth
                 no
                 further
                 ?
                 You
                 shall
                 knowe
                 ,
                 for
                 the
                 immediate
                 wordes
                 folowing
                 in
                 Bellarmine
                 are
                 these
                 .
                 
                   Explico
                   propositionem
                   .
                   Non
                   enim
                   ita
                   accipienda
                   est
                   &c.
                
                 I
                 explaine
                 this
                 proposition
                 (
                 meaning
                 his
                 former
                 sentence
                 )
                 which
                 is
                 not
                 so
                 to
                 be
                 taken
                 as
                 that
                 a
                 man
                 should
                 not
                 laboure
                 with
                 all
                 his
                 endeuoure
                 to
                 do
                 good
                 workes
                 ,
                 and
                 that
                 there
                 were
                 no
                 trust
                 to
                 be
                 put
                 in
                 them
                 ,
                 or
                 as
                 if
                 they
                 were
                 not
                 to
                 be
                 accompted
                 as
                 true
                 iustice
                 ,
                 or
                 could
                 not
                 endure
                 the
                 iudgment
                 of
                 god
                 :
                 but
                 onely
                 this
                 we
                 say
                 ,
                 that
                 it
                 is
                 more
                 saife
                 to
                 forgeate
                 after
                 a
                 sort
                 our
                 good
                 workes
                 ,
                 &
                 to
                 cast
                 our
                 eye
                 vpon
                 the
                 sole
                 mercy
                 of
                 god
                 .
                 Thus
                 we
                 see
                 how
                 greedily
                 our
                 minister
                 takes
                 hould
                 of
                 the
                 texte
                 and
                 yet
                 concealeth
                 the
                 comment
                 though
                 geuen
                 by
                 the
                 Author
                 him self
                 .
                 And
                 therefore
                 I
                 appeale
                 to
                 the
                 censure
                 of
                 the
                 iudicious
                 if
                 the
                 whole
                 contexture
                 of
                 this
                 testimony
                 ,
                 which
                 is
                 vrged
                 for
                 the
                 ouerthrowing
                 of
                 me
                 rites
                 ,
                 doth
                 not
                 euen
                 depose
                 the
                 contrary
                 ,
                 in
                 positiuely
                 
                 confirming
                 and
                 mantaininge
                 the
                 doctrine
                 of
                 merits
                 .
                 Againe
                 what
                 impudency
                 is
                 it
                 in
                 M.
                 Whyte
                 to
                 produce
                 Bellarmine
                 as
                 denying
                 the
                 doctrine
                 of
                 works
                 ,
                 when
                 as
                 the
                 subiect
                 of
                 this
                 very
                 booke
                 (
                 from
                 whence
                 the
                 former
                 wordes
                 are
                 taken
                 as
                 also
                 of
                 diuers
                 other
                 bookes
                 in
                 that
                 tome
                 )
                 is
                 onely
                 to
                 proue
                 that
                 works
                 do
                 merit●
                 .
                 Therefore
                 I
                 will
                 onely
                 say
                 that
                 this
                 our
                 Doctor
                 in
                 all
                 dging
                 his
                 proofes
                 and
                 Authorities
                 ,
                 carieth
                 him self
                 perfectly
                 minister-like
                 :
                 I
                 neede
                 not
                 further
                 to
                 expresse
                 my
                 meaninge
                 ,
                 since
                 among
                 some
                 thinges
                 there
                 is
                 such
                 an
                 inwarde
                 and
                 inseperable
                 association
                 and
                 nearenes
                 ,
                 as
                 that
                 but
                 naminge
                 the
                 one
                 ,
                 we
                 are
                 supposed
                 withall
                 implicitly
                 to
                 vnderstand
                 the
                 other
                 .
              
            
             
               
                 The
                 5
                 Paragraph
                 .
                 S.
                 Thomas
                 notoriously
                 corrupted
                 against
                 iustification
                 by
                 work
                 .
              
               
                 TO
                 the
                 lyke
                 effect
                 he
                 depraueth
                 a
                 saying
                 of
                 S.
                 Thomas
                 Aquinas
                 .
                 For
                 pag.
                 26●
                 .
                 we
                 thus
                 find
                 .
                 
                   Workes
                   he
                   not
                   the
                   cause
                   why
                   a
                   man
                   is
                   iust
                   before
                   god
                   ,
                   but
                   rather
                   the
                   execution
                   and
                   manif●station
                   of
                   his
                   Iust●ce
                   ,
                   for
                   no
                   man
                   is
                   iustifyed
                   by
                   workes
                   ,
                   but
                   by
                   the
                   habi●e
                   of
                   faith
                   infused
                   ,
                   yea
                   Iustification
                   is
                   done
                   by
                   faith
                   onely
                   .
                
                 (
                 
                   Aquin.
                   Ro.
                
                 3.
                 lect
                 .
                 4.
                 
                 
                   &
                   Gal.
                
                 2.
                 
                 Lect.
                 4.
                 )
                 Wheare
                 the
                 reader
                 is
                 to
                 know
                 that
                 the
                 place
                 to
                 the
                 Romanes
                 is
                 onely
                 spent
                 by
                 S.
                 Thomas
                 against
                 the
                 Iewes
                 ,
                 in
                 coufuting
                 that
                 Iustification
                 is
                 wrought
                 by
                 performinge
                 the
                 ceremoniall
                 workes
                 of
                 the
                 law
                 ,
                 or
                 morall
                 preceptes
                 :
                 &
                 therefore
                 he
                 there
                 immediatly
                 before
                 the
                 wordes
                 alledged
                 thus
                 saith
                 (
                 which
                 M.
                 Whyte
                 thought
                 good
                 to
                 conceale
                 )
                 
                   Apostolus
                   loquitur
                   &c.
                   
                   The
                   Apostle
                   doth
                   speake
                   in
                   this
                   Chapiter
                   both
                   of
                   all
                   ce●emoniall
                   and
                   morall
                   workes
                   ,
                   for
                   workes
                   be
                   not
                   the
                   cause
                   &c.
                
                 to
                 neither
                 of
                 which
                 the
                 Catholickes
                 ascribe
                 any
                 iustification
                 ,
                 but
                 onely
                 to
                 work●s
                 
                 done
                 in
                 state
                 of
                 grace
                 ,
                 and
                 receauing
                 their
                 vertue
                 from
                 the
                 passion
                 of
                 our
                 Sauiour
                 .
                 In
                 lyke
                 sort
                 in
                 his
                 seconde
                 reference
                 of
                 S.
                 Thomas
                 which
                 is
                 Gal.
                 3.
                 
                 Lect.
                 4.
                 ,
                 we
                 fynde
                 the
                 lyke
                 wordes
                 in
                 sence
                 which
                 our
                 doctor
                 here
                 alledgeth
                 :
                 for
                 there
                 S.
                 Thomas
                 cōmentinge
                 vpon
                 that
                 of
                 the
                 Apostle
                 ,
                 
                   I
                   doe
                   think
                   that
                   a
                   man
                   is
                   iustified
                   by
                   faith
                   without
                   the
                   workes
                   of
                   the
                   law
                   ,
                
                 thus
                 writeth
                 ,
                 
                   Non
                   au●em
                   solum
                   sine
                   operibus
                   caerimonialibus
                   &c
                   Man
                   is
                   iustifyed
                   not
                   onely
                   without
                   the
                   ceremoniall
                   workes
                   which
                   did
                   not
                   confer
                   grace
                   ,
                   but
                   onely
                   signifyed
                   it
                   :
                   but
                   also
                   he
                   is
                   iustifyed
                   without
                   the
                   workes
                   of
                   morall
                   precep●es
                   ,
                   according
                   to
                   that
                   to
                   Titus
                   ,
                   &c
                   ,
                
                 and
                 then
                 presently
                 foloweth
                 in
                 S.
                 Thomas
                 ,
                 
                   ita
                   tamen
                   qnod
                   hoc
                   intelligat
                   &c.
                   yet
                   so
                   that
                   the
                   Apostle
                   here
                   meaneth
                   ,
                   sine
                   operibus
                   praecedentibus
                   iustitiam
                   ,
                   non
                   autem
                   sine
                   operibus
                   consequentibus
                   ,
                   without
                   workes
                   which
                   goe
                   before
                   iustice
                   ,
                   &
                   not
                   without
                   workes
                   folowing
                   iustice
                   ,
                
                 which
                 is
                 the
                 doctrine
                 of
                 all
                 Catholickes
                 ,
                 who
                 teach
                 that
                 workes
                 done
                 out
                 of
                 the
                 state
                 of
                 grace
                 (
                 which
                 are
                 those
                 that
                 doe
                 
                   praecedere
                   iustitiam
                
                 )
                 can
                 not
                 iustify
                 ,
                 but
                 onely
                 such
                 as
                 are
                 consequentia
                 ,
                 to
                 wit
                 performed
                 after
                 oure
                 first
                 iustification
                 ,
                 and
                 so
                 in
                 state
                 of
                 grace
                 .
                 Thus
                 if
                 M.
                 Whyte
                 had
                 vouchsaifed
                 to
                 hau
                 set
                 downe
                 this
                 laste
                 parte
                 of
                 S.
                 Thomas
                 his
                 sentence
                 (
                 which
                 he
                 moste
                 calumniously
                 concealed
                 )
                 ,
                 the
                 reader
                 would
                 haue
                 easely
                 discerned
                 how
                 impertinently
                 these
                 tes●imonies
                 are
                 alledged
                 against
                 the
                 Catholick
                 doctrine
                 of
                 Iustification
                 .
              
            
             
               
                 The
                 6.
                 
                 Paragraph
                 .
                 S.
                 Augustine
                 corrupted
                 against
                 Iustification
                 .
              
               
                 The
                 doctor
                 not
                 content
                 to
                 depraue
                 and
                 corrupte
                 moderne
                 and
                 more
                 late
                 writers
                 ,
                 exerciseth
                 his
                 faculty
                 euen
                 in
                 the
                 monumentes
                 of
                 the
                 auntiente
                 fathers
                 .
                 
                 For
                 pag.
                 245.
                 the
                 more
                 to
                 depresse
                 mans
                 iustice
                 ,
                 he
                 produceth
                 S.
                 Augustine
                 
                   de
                   Ciuitate
                   dei
                   le
                
                 .
                 19.
                 
                 ●
                 .
                 27.
                 thus
                 writing
                 .
                 
                   All
                   our
                   righteousnes
                   standeth
                   rather
                   in
                   the
                   remission
                   of
                   our
                   sinnes
                   ,
                   then
                   in
                   any
                   perfection
                   of
                   Iustice.
                   
                
              
               
                 The
                 Fathers
                 wordes
                 are
                 these
                 ,
                 which
                 I
                 will
                 relate
                 at
                 large
                 in
                 latin
                 for
                 the
                 more
                 full
                 discouery
                 of
                 M.
                 Whites
                 demeanour
                 therein
                 .
                 
                   Ista
                   nostra
                   iustitia
                   (
                   quamnis
                   vera
                   sit
                   propter
                   veri
                   boni
                   finem
                   ad
                   quem
                   refertur
                   )
                   tamen
                   tauta
                   est
                   in
                   hac
                   vita
                   vt
                   potius
                   peccatorum
                   remissione
                   constet
                   ,
                   quam
                   perfectione
                   virtutum
                   .
                
                 This
                 our
                 iustice
                 (
                 though
                 it
                 be
                 true
                 by
                 reason
                 of
                 the
                 end
                 of
                 the
                 true
                 good
                 to
                 which
                 it
                 is
                 referred
                 )
                 yet
                 it
                 is
                 such
                 in
                 this
                 life
                 as
                 that
                 it
                 rather
                 consisteth
                 of
                 the
                 remissiō
                 of
                 our
                 sinnes
                 thē
                 of
                 the
                 perfection
                 of
                 vertues
                 .
                 Here
                 first
                 our
                 minister
                 addeth
                 the
                 word
                 ,
                 all
                 ,
                 for
                 greater
                 swelling
                 and
                 fulnes
                 of
                 speach
                 against
                 our
                 doctrine
                 ,
                 which
                 is
                 not
                 in
                 S.
                 Augustine
                 :
                 but
                 this
                 we
                 let
                 passe
                 as
                 a
                 smaller
                 fault
                 .
                 Secondly
                 he
                 leaueth
                 owt
                 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
                 wordes
                 S.
                 Augustine
                 acknowledgeth
                 the
                 very
                 Catholick
                 doctrine
                 of
                 iustification
                 ,
                 to
                 witt
                 ,
                 that
                 our
                 Iustice
                 is
                 true
                 Iustice
                 ,
                 against
                 which
                 this
                 very
                 place
                 is
                 vrged
                 .
                 Thirdly
                 he
                 falsly
                 translateth
                 (
                 for
                 his
                 owne
                 aduantage
                 )
                 those
                 wordes
                 ,
                 
                   quam
                   perfectione
                   virtutum
                
                 ,
                 then
                 in
                 any
                 perfection
                 of
                 Iustice
                 ,
                 where
                 it
                 shoud
                 be
                 ,
                 then
                 in
                 any
                 perfection
                 of
                 vertues
                 .
                 This
                 he
                 did
                 to
                 make
                 S.
                 Augustines
                 wordes
                 sound
                 in
                 an
                 ignorant
                 eare
                 more
                 clearely
                 against
                 Iustice
                 &
                 Iustification
                 mantayned
                 by
                 Catholickes
                 .
                 For
                 he
                 can
                 not
                 but
                 know
                 that
                 a
                 man
                 may
                 be
                 truly
                 iust
                 ,
                 and
                 yet
                 not
                 exercise
                 all
                 vertues
                 in
                 theire
                 highest
                 perfection
                 .
              
               
                 Now
                 that
                 the
                 reader
                 may
                 learne
                 what
                 is
                 the
                 true
                 meaning
                 of
                 S.
                 Augustine
                 in
                 this
                 place
                 :
                 he
                 is
                 to
                 conceaue
                 that
                 the
                 drift
                 of
                 that
                 father
                 here
                 is
                 ,
                 to
                 sh●w
                 that
                 a
                 man
                 can
                 not
                 liue
                 in
                 this
                 lyfe
                 in
                 that
                 perfect
                 and
                 true
                 peace
                 
                 of
                 mynde
                 as
                 to
                 exercyse
                 vertue
                 and
                 flee
                 vice
                 without
                 all
                 sodain
                 reluctatiō
                 of
                 our
                 sensualitie
                 though
                 we
                 geue
                 no
                 assent
                 thereunto
                 :
                 and
                 therefore
                 the
                 tytle
                 of
                 that
                 Chapiter
                 is
                 .
                 
                   De
                   pace
                   seruientium
                   deo
                   &c.
                   
                   Of
                   the
                   peace
                   of
                   such
                   as
                   serue
                   God
                   ,
                   whose
                   perfect
                   tranquillity
                   can
                   not
                   be
                   enioyed
                   in
                   this
                   temporall
                   lyfe
                   .
                
                 And
                 according
                 to
                 this
                 his
                 tytle
                 ,
                 some
                 fewe
                 lynes
                 after
                 the
                 sentence
                 alledged
                 by
                 M.
                 Whyte
                 ,
                 he
                 thus
                 writeth
                 .
                 
                   Nam
                   profecto
                   quanquam
                   imperetur
                   &c.
                   For
                   although
                   reason
                   doth
                   ouerule
                   vyce
                   :
                   yet
                   it
                   doth
                   not
                   ouerrule
                   without
                   some
                   conflict
                   of
                   vyce
                   .
                   And
                   therefore
                   as
                   longe
                   as
                   it
                   is
                   exercysed
                   in
                   commaunding
                   and
                   ouerruling
                   vyce
                   ,
                   man
                   haith
                   not
                   perfect
                   peace
                   .
                
                 But
                 to
                 ende
                 this
                 subiect
                 of
                 Iustification
                 ,
                 here
                 you
                 see
                 how
                 dexterously
                 our
                 minister
                 haith
                 borne
                 him selfe
                 ,
                 who
                 for
                 the
                 impugning
                 of
                 the
                 same
                 ,
                 haith
                 seuerall
                 wayes
                 abused
                 the
                 sentences
                 of
                 his
                 Authors
                 ,
                 somtimes
                 by
                 insertions
                 of
                 his
                 owne
                 as
                 if
                 they
                 were
                 the
                 Authors
                 wordes
                 :
                 somtimes
                 by
                 taking
                 away
                 and
                 concealing
                 what
                 is
                 there
                 plainely
                 set
                 downe
                 :
                 othertimes
                 ,
                 though
                 the
                 Authority
                 be
                 truly
                 alledged
                 ,
                 yet
                 by
                 violent
                 detortinge
                 and
                 wresting
                 the
                 place
                 from
                 the
                 true
                 intended
                 sence
                 ,
                 yea
                 often
                 when
                 the
                 very
                 place
                 strongly
                 fortifyeth
                 that
                 Catholick
                 point
                 or
                 doctrime
                 against
                 which
                 it
                 is
                 theare
                 brought
                 .
                 Thus
                 though
                 M.
                 Whyte
                 in
                 his
                 deprauations
                 vseth
                 seuerall
                 shewes
                 and
                 coloures
                 :
                 yet
                 they
                 all
                 retaine
                 in
                 them
                 one
                 generall
                 countenance
                 and
                 looke
                 of
                 deceipt
                 and
                 falshoode
                 ,
                 so
                 as
                 the
                 Poets
                 sentence
                 here
                 houldeth
                 
                   Facies
                   non
                   omnibus
                   vna
                   ,
                   nec
                   diuersa
                   tamen
                   .
                
              
            
          
           
             
             
               Chapiter
               2.
               
               Concerning
               the
               reading
               of
               the
               Scriptures
               .
            
             
               
                 The
                 1
                 Paragraph
                 .
                 S.
                 Ierome
                 corrupted
                 for
                 the
                 reading
                 of
                 the
                 scriptures
                 by
                 the
                 vulgare
                 people
                 :
                 where
                 also
                 vpon
                 occasion
                 geuen
                 by
                 M.
                 Whyte
                 ,
                 it
                 is
                 examined
                 whether
                 S.
                 Ierome
                 was
                 a
                 papiste
                 .
              
               
                 IT
                 being
                 a
                 certaine
                 truth
                 that
                 from
                 Scriptures
                 euill
                 vnderstoode
                 procede
                 most
                 heresies
                 ,
                 M.
                 Whyte
                 (
                 a
                 faithfull
                 frend
                 thereof
                 )
                 well
                 knowing
                 by
                 dayly
                 experience
                 that
                 no
                 one
                 thing
                 in
                 truth
                 is
                 more
                 auaileable
                 either
                 for
                 the
                 first
                 beginninge
                 or
                 propagation
                 of
                 heresy
                 then
                 generall
                 libertie
                 graunted
                 to
                 the
                 vulgar
                 people
                 of
                 reading
                 ,
                 and
                 expounding
                 the
                 sacred
                 Scriptures
                 ,
                 doth
                 thereupon
                 much
                 labour
                 in
                 sundry
                 places
                 in
                 profe
                 of
                 his
                 supposed
                 commodity
                 and
                 necessitie
                 thereof
                 :
                 amongst
                 which
                 he
                 grosly
                 abuseth
                 the
                 authority
                 &
                 person
                 of
                 that
                 great
                 and
                 most
                 Catholick
                 Doctor
                 S.
                 Hierome
                 in
                 these
                 wordes
                 .
                 pag.
                 22.
                 
                 
                   Hierome
                   writes
                   of
                   Paula
                   a
                   gentlewoman
                   how
                   shee
                   set
                   her
                   maides
                   to
                   learne
                   the
                   Scripture
                   ,
                   and
                   many
                   of
                   his
                   wrytinges
                
                 (
                 saith
                 Whyte
                 )
                 
                   are
                   directed
                   to
                   women
                   ,
                   commending
                   theire
                   labour
                   in
                   the
                   Scripture
                   ,
                   &
                   encouraging
                   them
                   thereunto
                   &c.
                   which
                   he
                   would
                   not
                   haue
                   done
                   if
                   he
                   had
                   bene
                   a
                   papist
                   .
                
              
               
                 Heare
                 Christian
                 reader
                 I
                 must
                 confesse
                 I
                 reste
                 verie
                 doubtfull
                 whether
                 the
                 malice
                 of
                 this
                 minister
                 is
                 more
                 to
                 be
                 detested
                 ,
                 or
                 his
                 greate
                 folly
                 to
                 be
                 admyred
                 &
                 pityed
                 :
                 for
                 not
                 contenting
                 him self
                 to
                 corrupt
                 S.
                 Hieromes
                 wordes
                 and
                 meaning
                 ,
                 he
                 will
                 needes
                 inferre
                 
                 hereof
                 that
                 S.
                 Hierome
                 was
                 noe
                 papiste
                 ,
                 which
                 how
                 true
                 it
                 is
                 ,
                 I
                 will
                 onely
                 for
                 this
                 present
                 appeale
                 vnto
                 this
                 Epitaph
                 of
                 S.
                 Paula
                 writen
                 by
                 this
                 holy
                 Doctor
                 to
                 the
                 Virgin
                 Eustochium
                 and
                 here
                 cyted
                 by
                 our
                 protestant
                 minister
                 :
                 whereby
                 if
                 it
                 do
                 not
                 plainely
                 appeare
                 by
                 sundry
                 pointes
                 of
                 religion
                 there
                 mentioned
                 and
                 practised
                 that
                 S.
                 Hierome
                 ,
                 
                   S.
                   Paula
                
                 ,
                 and
                 the
                 Bishops
                 ,
                 Preistes
                 ,
                 and
                 people
                 of
                 those
                 tymes
                 were
                 of
                 the
                 same
                 Religion
                 or
                 beleefe
                 which
                 Catholickes
                 now
                 professe
                 ,
                 and
                 protestantes
                 impugne
                 :
                 that
                 then
                 let
                 me
                 be
                 enrolled
                 in
                 the
                 black
                 bill
                 of
                 lying
                 ministers
                 ,
                 or
                 coopled
                 in
                 brotherhood
                 with
                 Whyte
                 ,
                 as
                 a
                 legitimate
                 sonne
                 of
                 the
                 father
                 of
                 lyes
                 .
              
               
                 First
                 then
                 S.
                 Hierome
                 vndertaking
                 to
                 set
                 downe
                 the
                 blessed
                 lyfe
                 and
                 death
                 of
                 the
                 holy
                 woman
                 S.
                 Paula
                 ,
                 in
                 proofe
                 of
                 his
                 sincere
                 proceding
                 therein
                 ,
                 maketh
                 this
                 protestation
                 .
                 
                   I
                   call
                   Iesus
                   to
                   witnes
                   and
                   his
                   Sainctes
                   ,
                   yea
                   that
                   very
                   Angell
                   who
                   was
                   keeper
                   and
                   companion
                   of
                   this
                   admirable
                   woman
                   ,
                   that
                   I
                   will
                   speake
                   nothing
                   in
                   her
                   fauour
                   ,
                   or
                   after
                   the
                   maner
                   of
                   flaterers
                   ,
                   but
                   for
                   a
                   testimony
                   ,
                   and
                   that
                   which
                   is
                   lesse
                   then
                   her
                   merites
                   ,
                   whom
                   the
                   whole
                   worlde
                   doth
                   praise
                   ,
                   preistes
                   admyre
                   ,
                   quiers
                   of
                   virgins
                   desyre
                   ,
                   and
                   troupes
                   of
                   Monkes
                   and
                   poore
                   people
                   bewayle
                   .
                
                 Is
                 the
                 inuocation
                 of
                 Sainctes
                 and
                 Angells
                 which
                 of
                 necessity
                 supposeth
                 their
                 knowledg
                 ?
                 is
                 the
                 beleefe
                 of
                 euery
                 mannes
                 proper
                 Angell
                 to
                 guard
                 him
                 ?
                 and
                 quiers
                 or
                 companies
                 of
                 Virgins
                 and
                 Monkes
                 ,
                 plaine
                 proofes
                 of
                 Catholick
                 or
                 protestant
                 religiou
                 ?
              
               
                 To
                 procede
                 ,
                 S.
                 Hierome
                 describing
                 in
                 perticuler
                 her
                 pilgrimage
                 to
                 the
                 holy
                 lande
                 whereunto
                 he
                 affirmeth
                 that
                 men
                 of
                 all
                 Nations
                 did
                 come
                 ;
                 sheweth
                 how
                 that
                 
                   prostrating
                   her selfe
                   before
                   the
                   Crosse
                   ,
                   she
                   adored
                   at
                   though
                   she
                   had
                   seene
                   our
                   Lord
                   harging
                   thereupon
                   .
                   Entring
                   the
                   Sepulchre
                   ,
                   she
                   kissed
                   the
                   stone
                   of
                   the
                   Resurrection
                   &c.
                   &
                   at
                   one
                   thirsting
                   desyreth
                   waters
                   ,
                   she
                   licked
                   with
                   her
                   faithfull
                   
                   mouth
                   the
                   very
                   place
                   of
                   the
                   body
                   wheare
                   our
                   Lord
                   had
                   laid
                   .
                
                 Then
                 
                   hauing
                   visited
                   the
                   pillour
                   at
                   the
                   which
                   our
                   Lorde
                   was
                   bound
                   and
                   whipped
                   ,
                   and
                   the
                   place
                   where
                   the
                   holy
                   Ghost
                   did
                   descend
                   vpon
                   the
                   faithfull
                   :
                   she
                   went
                   to
                   Bethelem
                   ,
                   where
                   entring
                   our
                   Sauiours
                   caue
                   ,
                   and
                   looking
                   at
                   the
                   holy
                   Iune
                   of
                   the
                   Virgin
                   ,
                   and
                   the
                   stable
                   ,
                
                 after
                 many
                 other
                 deuout
                 speaches
                 she
                 vttered
                 these
                 wordes
                 .
                 
                   And
                   I
                   wretch
                   and
                   sinner
                   am
                   thought
                   worthy
                   to
                   kisse
                   the
                   manger
                   in
                   which
                   our
                   Lord
                   a
                   litle
                   babe
                   cryed
                   ,
                   and
                   to
                   pray
                   in
                   the
                   caue
                   in
                   which
                   the
                   Virgin
                   brought
                   forth
                   our
                   Lord
                   an
                   infant
                   .
                
                 After
                 this
                 amongst
                 sundry
                 other
                 holy
                 places
                 ,
                 she
                 went
                 vnto
                 the
                 
                   Sepulchres
                   of
                   the
                
                 12
                 
                   Patriarches
                   where
                   she
                   trembled
                   beinge
                   affrighted
                   with
                   many
                   wonders
                   ,
                   for
                   she
                   saw
                   the
                   diuells
                   roare
                   being
                   dyuersly
                   tormented
                   :
                   and
                   before
                   the
                   sepulchres
                   of
                   the
                   Sainctes
                   she
                   saw
                   men
                   howling
                   lyke
                   wolues
                   ,
                   barking
                   lyke
                   dogs
                   ,
                   roaringe
                   lyke
                   lyons
                   ,
                   hissing
                   lyke
                   serpentes
                   ,
                   and
                   belowing
                   lyke
                   buls
                   &c.
                   
                
                 And
                 is
                 not
                 all
                 this
                 with
                 a
                 protestant
                 papisticall
                 superstition
                 ?
                 Will
                 our
                 Whyte
                 allow
                 of
                 pilgrimage
                 to
                 holy
                 places
                 ?
                 or
                 will
                 he
                 with
                 S.
                 Paula
                 prostrate
                 him selfe
                 before
                 the
                 Crosse
                 and
                 worshipe
                 ?
                 will
                 he
                 kisse
                 sacred
                 Reliques
                 ?
                 or
                 will
                 he
                 attribute
                 such
                 sanctity
                 to
                 the
                 Sepulchres
                 of
                 Sainctes
                 that
                 in
                 presence
                 thereof
                 diuells
                 are
                 tormented
                 ?
                 I
                 perswade
                 my self
                 he
                 will
                 not
                 .
                 And
                 yet
                 S.
                 Hierome
                 (
                 with
                 him
                 noe
                 papist
                 )
                 relateth
                 the
                 promisses
                 to
                 the
                 commendation
                 of
                 Paula
                 .
              
               
                 But
                 to
                 come
                 nearer
                 the
                 maner
                 of
                 lyfe
                 which
                 
                   S.
                   Paula
                
                 led
                 ,
                 her
                 daily
                 practise
                 being
                 best
                 witnes
                 of
                 her
                 beleefe
                 ,
                 hauing
                 visited
                 with
                 greate
                 deuotion
                 all
                 the
                 places
                 of
                 the
                 holy
                 land
                 ,
                 intending
                 to
                 spend
                 her
                 lyfe
                 in
                 
                   holy
                   Bethelem
                   she
                   stayed
                   there
                   in
                   a
                   straite
                   lodging
                   for
                   the
                   space
                   of
                   three
                   yeres
                   vntill
                   she
                   had
                   built
                   Cells
                   ,
                   and
                   Monasteries
                   ,
                   &
                   Mansions
                   for
                   diuers
                   pilgrimes
                   :
                
                 where
                 she
                 liued
                 in
                 such
                 humility
                 as
                 ,
                 being
                 
                   attended
                   with
                   many
                   virgins
                   ,
                   in
                   her
                   apparell
                   ,
                   speach
                   ,
                   habit
                   ,
                   and
                   going
                   ,
                   she
                   was
                   the
                   least
                   or
                   basest●
                   of
                   all
                   .
                   After
                   her
                   husbands
                   death
                   ,
                   vntill
                   her
                   owne
                   ,
                   slenever
                   
                   with
                   any
                   man
                   though
                   she
                   knew
                   him
                   to
                   be
                   holy
                   and
                   a
                   Bishope
                   .
                   Bathes
                   she
                   went
                   not
                   to
                   but
                   in
                   daunger
                   .
                   In
                   her
                   greatest
                   agues
                   she
                   vsed
                   not
                   soft
                   beds
                   ,
                   but
                   reposed
                   on
                   the
                   hard
                   grounde
                   couered
                   with
                   hayre
                   clothes
                   &c.
                   
                   Thou
                   wouldest
                   haue
                   thought
                   fountaines
                   of
                   teares
                   to
                   haue
                   proceded
                   from
                   her
                   :
                   yea
                   she
                   so
                   bewayled
                   litle
                   sinnes
                   as
                   that
                   thou
                   wouldest
                   haue
                   iudged
                   her
                   guilty
                   of
                   greatest
                   crimes
                   &c.
                   
                   Soft
                   linnens
                   &
                   pretious
                   silkes
                   she
                   changed
                   with
                   a
                   sharpe
                   hayre
                   cloth
                   &c.
                   
                
                 Her
                 loue
                 of
                 pouerty
                 was
                 such
                 ,
                 as
                 that
                 she
                 
                   desyred
                   she
                   might
                   dye
                   a
                   begger
                   ,
                   and
                   not
                   to
                   leaue
                   one
                   peny
                   to
                   her
                   daughter
                   ,
                   yea
                   her selfe
                   at
                   her
                   death
                   to
                   be
                   wrapped
                   in
                   an
                   others
                   sheete
                   .
                
                 And
                 as
                 for
                 her
                 dyet
                 ,
                 her
                 abstinence
                 was
                 such
                 ,
                 as
                 that
                 (
                 
                   festiuall
                   dayes
                   excepted
                   )
                   she
                   scarce
                   tooke
                   oyle
                   in
                   her
                   meate
                   ,
                   by
                   which
                   may
                   be
                   iudged
                   (
                   saith
                   S.
                   Ierome
                   )
                   what
                   she
                   thought
                   of
                   wyne
                   ,
                   of
                   any
                   thinges
                   molted
                   ,
                   of
                   fish
                   ,
                   milke
                   ,
                   hony
                   ,
                   egs
                   ,
                   and
                   the
                   rest
                   which
                   are
                   pleasant
                   to
                   tast
                   .
                
                 If
                 I
                 should
                 now
                 aske
                 Maister
                 Whyte
                 whether
                 his
                 wyfe
                 for
                 example
                 being
                 no
                 doubt
                 an
                 Euangelicall
                 sister
                 of
                 highest
                 perfection
                 ,
                 him self
                 being
                 often
                 absent
                 about
                 preaching
                 of
                 the
                 worde
                 ,
                 whether
                 ,
                 I
                 say
                 ,
                 in
                 his
                 conscience
                 he
                 thinketh
                 her
                 modesty
                 such
                 ,
                 as
                 that
                 at
                 such
                 tymes
                 (
                 to
                 speake
                 sparingly
                 )
                 shee
                 doth
                 not
                 often
                 both
                 eate
                 and
                 drinke
                 with
                 his
                 Clarcke
                 and
                 other
                 neighboures
                 :
                 as
                 also
                 whether
                 for
                 the
                 mortifying
                 of
                 the
                 flesh
                 and
                 the
                 quickning
                 of
                 the
                 spirit
                 ,
                 she
                 changeth
                 a
                 soft
                 bed
                 into
                 the
                 hard
                 ground
                 ,
                 or
                 fyne
                 linnens
                 into
                 hayre-cloth
                 :
                 and
                 in
                 breife
                 whether
                 without
                 all
                 exceptions
                 of
                 dayes
                 ,
                 not
                 fish
                 ,
                 milke
                 ,
                 or
                 egs
                 ,
                 but
                 the
                 daintiest
                 flesh
                 and
                 most
                 delicate
                 wyne
                 ,
                 be
                 meates
                 most
                 welcome
                 to
                 him
                 and
                 her
                 ?
                 I
                 doubt
                 not
                 but
                 he
                 will
                 answeare
                 me
                 that
                 none
                 of
                 these
                 agreeth
                 with
                 the
                 fashion
                 of
                 these
                 tymes
                 .
                 But
                 thereto
                 then
                 must
                 I
                 needes
                 reply
                 ,
                 that
                 therefore
                 neither
                 must
                 he
                 be
                 much
                 greued
                 if
                 his
                 foresaid
                 yokefelow
                 grow
                 wanton
                 in
                 the
                 lord
                 ,
                 hard
                 bed
                 ,
                 hayre
                 cloth
                 ,
                 and
                 fasting
                 (
                 the
                 best
                 externall
                 preseruatiues
                 against
                 such
                 impurities
                 )
                 being
                 vtterly
                 abandoned
                 .
                 
                 And
                 yet
                 if
                 the
                 lyke
                 question
                 should
                 be
                 proposed
                 vnto
                 me
                 in
                 regard
                 of
                 Catholickes
                 ,
                 all
                 Christian
                 Countries
                 would
                 answeare
                 with
                 me
                 ,
                 that
                 the
                 said
                 austerities
                 of
                 B.
                 Paula
                 are
                 not
                 onely
                 imitated
                 &
                 practised
                 by
                 Religious
                 persons
                 ,
                 but
                 euen
                 by
                 wiues
                 ,
                 widowes
                 ,
                 &
                 Virgins
                 which
                 liue
                 in
                 the
                 world
                 .
              
               
                 But
                 to
                 touch
                 yet
                 one
                 point
                 further
                 ,
                 wherein
                 I
                 suppose
                 all
                 protestantes
                 will
                 disclaime
                 as
                 being
                 incompatible
                 with
                 theire
                 new
                 gospels
                 libertie
                 ,
                 which
                 was
                 
                   S.
                   Paula
                
                 her
                 Monasticall
                 lyfe
                 ,
                 whereof
                 S.
                 Hierome
                 saith
                 ,
                 
                   I
                   will
                   speake
                   of
                   the
                   order
                   of
                   her
                   Monastery
                   &c.
                   
                   Besydes
                   the
                   Monastery
                   of
                   men
                   which
                   she
                   had
                   geuen
                   to
                   men
                   to
                   be
                   gouerned
                   ,
                   she
                   deuyded
                   the
                   Virgins
                   &c.
                   aswell
                   noble
                   ,
                   as
                   of
                   the
                   meanest
                   and
                   lowest
                   degree
                   ,
                   into
                   three
                   companies
                   and
                   Monasteries
                   &c.
                   
                   After
                   Alleluia
                   song
                   or
                   sounded
                   ,
                   (
                   by
                   which
                   signe
                   they
                   were
                   called
                   to
                   Collect
                   or
                   prayer
                   )
                   it
                   was
                   not
                   lawfull
                   for
                   any
                   of
                   them
                   to
                   stay
                   &c.
                   
                   In
                   the
                   morning
                   ,
                   at
                   the
                   Third
                   houre
                   ,
                   at
                   the
                   Sixt
                   ,
                   the
                   Ninth
                   ,
                   Euen
                   song
                   ,
                   and
                   Midnight
                   ,
                   they
                   song
                   the
                   Psalter
                   by
                   order
                   or
                   course
                   .
                
              
               
                 And
                 now
                 foloweth
                 Whytes
                 proofe
                 of
                 theire
                 protestancy
                 ,
                 
                   neither
                   was
                   it
                   lawfull
                   for
                   any
                   of
                   the
                   Sisters
                   to
                   be
                   ignorant
                   of
                   the
                   Psalmes
                   ,
                   or
                   not
                   to
                   learne
                   somthing
                   daily
                   out
                   of
                   the
                   sacred
                   Scriptures
                   .
                
                 But
                 what
                 is
                 this
                 against
                 vs
                 ,
                 who
                 allow
                 not
                 onely
                 Religious
                 women
                 such
                 as
                 these
                 weare
                 ,
                 (
                 Whom
                 M.
                 Whyte
                 most
                 fraudulently
                 calleth
                 Paules
                 maydes
                 )
                 but
                 euen
                 the
                 laity
                 to
                 reade
                 the
                 Scriptures
                 ,
                 supposing
                 they
                 be
                 knowne
                 to
                 be
                 humble
                 ,
                 discreete
                 ,
                 and
                 vertuous
                 .
                 And
                 yet
                 in
                 what
                 maner
                 
                   S.
                   Paula
                
                 her self
                 ,
                 &
                 her
                 daughter
                 Eustochium
                 being
                 both
                 well
                 learned
                 ,
                 did
                 it
                 ,
                 S.
                 Hierome
                 a
                 litle
                 after
                 expresseth
                 in
                 these
                 wordes
                 .
                 
                   She
                   forced
                   me
                   that
                   together
                   with
                   her
                   Daughter
                   ,
                   she
                   might
                   read
                   the
                   old
                   and
                   new
                   Testament
                   ,
                   I
                   declaring
                   it
                   :
                   (
                   me
                   disserente
                   )
                   which
                   in
                   modesty
                   denying
                   ,
                   yet
                   through
                   her
                   importunities
                   and
                   often
                   intreaties
                   ,
                   I
                   performed
                   ,
                   that
                   so
                   I
                   might
                   teach
                   what
                   I
                   had
                   learned
                   ,
                   not
                   of
                   my self
                   ,
                   that
                   is
                   presumption
                   the
                   worste
                   
                   maister
                   ,
                   but
                   of
                   the
                   famous
                   men
                   of
                   the
                   Church
                   .
                   And
                   when
                   in
                   any
                   poynt
                   I
                   doubted
                   and
                   ingeniously
                   confessed
                   my self
                   to
                   be
                   ignorant
                   ,
                   yet
                   she
                   would
                   not
                   rest
                   but
                   with
                   dayly
                   intreaty
                   enforced
                   me
                   out
                   of
                   many
                   and
                   diuers
                   sences
                   ,
                   to
                   shew
                   that
                   which
                   to
                   me
                   semed
                   most
                   probable
                   .
                
              
               
                 Would
                 not
                 any
                 man
                 think
                 this
                 minister
                 distracted
                 ,
                 thus
                 producing
                 against
                 vs
                 that
                 which
                 confoundeth
                 him self
                 ?
                 Do
                 not
                 these
                 Religious
                 women
                 in
                 reading
                 of
                 the
                 Scriptures
                 requyre
                 S.
                 Hierome
                 a
                 Preist
                 for
                 their
                 maister
                 ?
                 Doth
                 not
                 he
                 professe
                 to
                 teach
                 them
                 ,
                 not
                 what
                 he
                 had
                 learned
                 himself
                 ,
                 or
                 from
                 many
                 imaginary
                 spirit
                 ,
                 but
                 from
                 the
                 
                   famous
                   men
                   or
                   Doctors
                   of
                   the
                   Church
                
                 ?
                 Yea
                 doth
                 not
                 he
                 plainely
                 and
                 humbly
                 acknowledg
                 his
                 doubting
                 and
                 ignorance
                 in
                 his
                 explication
                 thereof
                 ;
                 none
                 of
                 which
                 I
                 am
                 sure
                 is
                 orthodoxall
                 with
                 protestants
                 .
              
               
                 But
                 to
                 returne
                 to
                 
                   S.
                   Paula
                   and
                   her
                   Virgins
                   in
                   the
                   monastery
                   .
                   They
                   had
                   all
                   one
                   habite
                   alyke
                   ;
                   Lynnens
                   they
                   vsed
                   onely
                   for
                   wyping
                   of
                   their
                   handes
                   .
                   Their
                   seperation
                   from
                   men
                   was
                   such
                   ,
                   as
                   she
                   seuered
                   them
                   euen
                   from
                   Eunuches
                   .
                   Besides
                   sustenance
                   and
                   apparel
                   ,
                   she
                   suffered
                   them
                   not
                   to
                   possesse
                   any
                   thing
                   .
                   Such
                   as
                   were
                   talkatyue
                   &
                   vnquiet
                   ,
                   she
                   caused
                   (
                   in
                   penance
                   )
                   to
                   pray
                   at
                   the
                   doare
                   of
                   the
                   refectory
                   &
                   to
                   eate
                   alone
                   .
                
              
               
                 I
                 might
                 recyte
                 many
                 other
                 lyke
                 ,
                 but
                 these
                 abundantly
                 proue
                 that
                 
                   M.
                   Whytes
                   maides
                
                 were
                 indeede
                 Nonnes
                 or
                 Religious
                 womē
                 ,
                 whereof
                 good
                 store
                 to
                 gods
                 greater
                 glory
                 euen
                 our
                 Counrtie
                 doth
                 as
                 yet
                 daily
                 afforde
                 .
              
               
                 Now
                 for
                 a
                 conclusion
                 I
                 will
                 breefely
                 note
                 what
                 S.
                 Hierome
                 relateth
                 of
                 her
                 death
                 .
                 As
                 first
                 hauing
                 offered
                 vp
                 many
                 deuout
                 prayers
                 vnto
                 god
                 almighty
                 ,
                 beinge
                 almost
                 speachlesse
                 ,
                 
                   she
                   signed
                   her
                   lippes
                   with
                   the
                   signe
                   of
                   the
                   Crosse
                   ,
                
                 a
                 deuotion
                 also
                 vsed
                 in
                 her
                 lyfe
                 tyme
                 ,
                 as
                 imputing
                 much
                 vertue
                 thereunto
                 ,
                 which
                 S.
                 Hierome
                 before
                 ,
                 mentioned
                 in
                 these
                 wordes
                 .
                 
                   When
                   she
                   had
                   signed
                   her
                   mouth
                   and
                   her
                   stomake
                   ,
                   endeuoring
                   by
                   the
                   impression
                   of
                   
                   of
                   the
                   Crosse
                   to
                   mitigate
                   her
                   greife
                   .
                   &c.
                
                 At
                 her
                 deathe
                 were
                 present
                 the
                 Bishopes
                 of
                 
                   Hierusalem
                   ,
                   and
                   of
                   other
                   Cities
                   ,
                   and
                   an
                   innumerable
                   multitude
                   of
                   Preistes
                   &
                   Leuits
                   ,
                   yea
                   all
                   the
                   Monastery
                   was
                   filled
                   with
                   Virgins
                   and
                   Monks
                   ,
                
                 Some
                 of
                 the
                 
                   Bishops
                   caried
                   the
                   Coffin
                   ,
                   and
                   the
                   rest
                   goinge
                   before
                   caried
                   Lampes
                   and
                   CANDLES
                   ,
                   and
                   Led
                   the
                   Singers
                   .
                   &c.
                   In
                   the
                   Hebrew
                   ,
                   Greeke
                   ,
                   Latin
                   ,
                   and
                   Syrian
                   Language
                   Psalmes
                   were
                   songe
                   ,
                   not
                   onely
                   for
                   three
                   dayes
                   ,
                   but
                   euen
                   for
                   a
                   whole
                   weeke
                   .
                
                 And
                 in
                 the
                 end
                 of
                 all
                 ,
                 this
                 blessed
                 Doctor
                 as
                 supposing
                 her
                 in
                 heauen
                 ,
                 inuocateth
                 saying
                 .
                 
                   a
                   Farewel
                   o
                   Paula
                
                 ,
                 
                 
                   and
                   help
                   with
                   thy
                   prayers
                   the
                   old
                   age
                   of
                   him
                   who
                   worshippeth
                   thee
                   :
                   thy
                   faith
                   and
                   workes
                   doe
                   ioyne
                   thee
                   with
                   Christ
                   ,
                   being
                   present
                   thou
                   shalt
                   obtaine
                   more
                   easely
                   what
                   thou
                   askest
                   .
                
              
               
                 Out
                 of
                 these
                 premisses
                 I
                 may
                 easely
                 inferre
                 that
                 not
                 onely
                 S.
                 Ierome
                 ,
                 but
                 euen
                 th
                 Bishopes
                 ,
                 Preistes
                 ,
                 &
                 people
                 of
                 his
                 tyme
                 ,
                 did
                 wholly
                 agree
                 with
                 vs
                 Catholickes
                 in
                 the
                 pointes
                 folowing
                 .
                 viz
                 ,
                 (
                 1
                 )
                 Worshipping
                 and
                 Inuocation
                 of
                 Sainctes
                 .
                 (
                 2
                 )
                 That
                 euery
                 one
                 haith
                 an
                 Angell
                 guardian
                 or
                 keeper
                 .
                 (
                 3
                 )
                 Pilgrimage
                 to
                 holy
                 places
                 .
                 (
                 4
                 )
                 Adoration
                 of
                 the
                 Crosse
                 :
                 (
                 5
                 )
                 and
                 signing
                 the
                 body
                 with
                 the
                 signe
                 thereof
                 .
                 (
                 6
                 )
                 Kissing
                 and
                 reuerencing
                 of
                 Relickes
                 .
                 (
                 7
                 )
                 Tormenting
                 of
                 deuils
                 at
                 the
                 Sepulchres
                 of
                 Sainctes
                 (
                 8
                 )
                 Building
                 of
                 Monasteries
                 and
                 profession
                 of
                 Monasticall
                 lyfe
                 .
                 (
                 9
                 )
                 Voluntary
                 pouerty
                 .
                 (
                 10
                 )
                 Wearing
                 of
                 hair-cloth
                 and
                 no
                 linnens
                 at
                 all
                 :
                 and
                 lying
                 vpon
                 the
                 ground
                 in
                 steed
                 of
                 a
                 bed
                 .
                 (
                 11
                 )
                 Abstinence
                 from
                 flesh
                 ,
                 wyne
                 ,
                 &
                 other
                 dainty
                 meates
                 vpon
                 deuotion
                 .
                 (
                 12
                 )
                 Keping
                 set
                 houres
                 of
                 prayer
                 ,
                 as
                 in
                 the
                 morning
                 ,
                 at
                 the
                 Third
                 ,
                 the
                 Sixt
                 ,
                 the
                 Ninth
                 ,
                 Evensong
                 ,
                 and
                 a
                 Midnight
                 .
                 (
                 13
                 )
                 The
                 difference
                 of
                 litle
                 and
                 greate
                 sinnes
                 .
                 (
                 14
                 )
                 The
                 vnlearned
                 reading
                 the
                 Scriptures
                 hauing
                 a
                 learned
                 mā
                 for
                 their
                 Maister
                 .
                 (
                 15
                 )
                 The
                 learnedst
                 confessing
                 their
                 doubtinge
                 and
                 ignorance
                 in
                 their
                 explication
                 of
                 the
                 
                 Scriptures
                 .
                 (
                 16
                 )
                 Bishopes
                 and
                 Preist●
                 a
                 singing
                 &
                 carying
                 of
                 Candles
                 in
                 the
                 day
                 tyme
                 at
                 the
                 burials
                 of
                 the
                 dead
                 .
                 (
                 17
                 )
                 Church
                 seruice
                 song
                 &
                 vsed
                 in
                 the
                 Hebrew
                 ,
                 Greeke
                 ,
                 Latin
                 ,
                 and
                 Syrian
                 language●
                 .
                 And
                 for
                 the
                 Conclusion
                 as
                 including
                 many
                 thinges
                 in
                 one
                 ,
                 remember
                 S.
                 Ieromes
                 prayer
                 made
                 to
                 S.
                 Paula
                 after
                 her
                 death
                 .
                 
                   Vale
                   o
                   Paula
                   ,
                   &
                   Cultoris
                   tui
                   vlt●●am
                   senectu●●●
                   orationibus
                   iuua
                   :
                   fides
                   &
                   opera
                   tua
                   Christo
                   te
                   sociant
                   ,
                   praesens
                   facilius
                   quod
                   postulas
                   imp●trabis
                   .
                
              
               
                 And
                 now
                 let
                 any
                 man
                 iudge
                 whether
                 S.
                 Ierome
                 was
                 a
                 papist
                 ;
                 as
                 also
                 what
                 wisdome
                 ,
                 learning
                 ,
                 or
                 honesty
                 M.
                 Whyte
                 sheweth
                 in
                 objecting
                 that
                 which
                 but
                 truly
                 seene
                 and
                 considered
                 ,
                 doth
                 manifestly
                 confound
                 and
                 condemne
                 himselfe
                 .
              
            
             
               
                 The
                 2.
                 
                 Paragraph
                 .
                 S.
                 Cyrill
                 of
                 Alexandria
                 abused
                 for
                 the
                 same
                 purpose
                 .
              
               
                 It
                 was
                 the
                 reproch
                 (
                 saith
                 Whyte
                 pag.
                 22
                 )
                 that
                 
                   Iulian
                   the
                   Tpostatalaide
                   on
                   Christians
                   ,
                   that
                   their
                   women
                   were
                   medlers
                   with
                   the
                   Scriptures
                   :
                   and
                   from
                   him
                   the
                   papistes
                   haue
                   borrowed
                   it
                   :
                
                 for
                 which
                 he
                 cyteth
                 
                   Cyril
                   .
                   Alex.
                   Iul.
                
                 l.
                 6
                 .
                 If
                 our
                 Minister
                 had
                 cyted
                 Iulian
                 reprehending
                 the
                 auncient
                 Christians
                 of
                 his
                 tyme
                 for
                 not
                 
                   Adoring
                   Iubiter
                   ,
                   &
                   adoring
                   the
                   Crosse
                   ,
                   and
                   making
                   the
                   signe
                   thereof
                   in
                   their
                   forheades
                   ,
                   and
                   vpon
                   houses
                
                 (
                 the
                 lawfulnes
                 and
                 profit
                 wherof
                 S.
                 Cyrill
                 defendeth
                 )
                 he
                 might
                 haue
                 truly
                 shewed
                 what
                 him self
                 &
                 other
                 heritikes
                 had
                 borrowed
                 from
                 Iulian
                 in
                 impugning
                 the
                 worship
                 of
                 the
                 Crosse
                 ,
                 and
                 signing
                 therwith
                 :
                 but
                 in
                 that
                 which
                 he
                 obiecteth
                 in
                 the
                 behalf
                 of
                 women
                 medling
                 with
                 Scriptures
                 ,
                 him selfe
                 borroweth
                 from
                 Iulian
                 the
                 libertie
                 of
                 lyinge
                 ,
                 for
                 Iulian
                 onely
                 reprehendeth
                 Christ
                 and
                 his
                 Apostles
                 ,
                 for
                 that
                 
                 for
                 that
                 they
                 propoūded
                 the
                 heauēly
                 preaching
                 vnto
                 all
                 calling
                 
                   vnto
                   their
                   doctrine
                   men
                   and
                   women
                   of
                   baifer
                   sorte
                   ,
                
                 which
                 S
                 Cyrill
                 defendeth
                 ,
                 shewing
                 thereby
                 the
                 benignity
                 of
                 our
                 Sauiour
                 ,
                 but
                 as
                 for
                 mention
                 of
                 the
                 Scriptures
                 or
                 women
                 medling
                 therewith
                 ,
                 he
                 haith
                 no
                 word
                 at
                 all
                 :
                 our
                 black-whyte
                 haith
                 only
                 inuented
                 it
                 to
                 proue
                 him self
                 a
                 true
                 Apostata
                 .
              
            
          
           
             
               Chapter
               .
               3.
               
               Concerning
               the
               Church
               &
               the
               Pope
               .
            
             
               
                 The
                 1.
                 
                 Paragraph
                 .
                 Vincentius
                 Li●inensis
                 wilfully
                 corrupted
                 in
                 proofe
                 that
                 the
                 true
                 Church
                 may
                 erre
                 .
              
               
                 WE
                 will
                 now
                 take
                 into
                 our
                 consideration
                 his
                 corrupt
                 proceding
                 concerning
                 the
                 supposed
                 generall
                 erring
                 of
                 the
                 whole
                 Church
                 ,
                 not
                 remembring
                 that
                 in
                 regard
                 of
                 Christes
                 solicitude
                 ,
                 care
                 ,
                 &
                 affection
                 to
                 his
                 Spouse
                 ,
                 it
                 is
                 said
                 Cant.
                 1.
                 
                 
                   My
                   welbeloued
                   is
                   a
                   cluster
                   of
                   Cypre
                   vnto
                   me
                   in
                   the
                   vyneyardes
                   of
                   Engaddi
                   .
                
                 That
                 the
                 vniuersall
                 Church
                 may
                 erre
                 he
                 laboreth
                 
                 to
                 euict
                 from
                 the
                 testimony
                 of
                 old
                 
                   Vincentius
                   Lirinensis
                
                 whom
                 our
                 minister
                 pag.
                 83.
                 maketh
                 thus
                 to
                 speake
                 
                   Aduers
                   .
                   proph
                   .
                   nouit
                   .
                   ca.
                
                 4.
                 
                 
                   Not
                   onely
                   some
                   portion
                   of
                   the
                   Church
                   ,
                   but
                   the
                   whole
                   Church
                   it selfe
                   is
                   blotted
                   with
                   some
                   new
                   contagion
                   .
                
                 Obserue
                 the
                 true
                 wordes
                 of
                 this
                 Father
                 ,
                 and
                 then
                 you
                 can
                 not
                 but
                 admyre
                 to
                 fynd
                 such
                 
                   Blacknes
                   in
                   Whyte
                
                 ,
                 and
                 such
                 perfidiousnes
                 in
                 him
                 who
                 styleth
                 him self
                 a
                 minister
                 of
                 Gods
                 word
                 ,
                 for
                 thus
                 the
                 wordes
                 doe
                 lye
                 in
                 latin
                 .
                 
                   (
                   Quod
                   si
                   )
                   nouella
                   aliqua
                   contagio
                   non
                   iam
                   portiunculam
                   tantum
                   sed
                   toram
                   pariter
                   ecclesiam
                   commaculare
                   (
                   conetur
                   .
                   )
                   What
                   is
                   to
                   be
                   done
                   if
                   ,
                   some
                   contagion
                   (
                   shall
                   endeuour
                   )
                   to
                   blot
                   not
                   any
                   one
                   parte
                   ,
                   but
                   the
                   whole
                   Church
                   ?
                   then
                
                 (
                 saith
                 he
                 further
                 )
                 
                   must
                   a
                   mā
                   be
                   carefull
                   to
                   cleeue
                   to
                   antiquity
                   .
                
                 Now
                 here
                 our
                 D.
                 abuseth
                 his
                 reader
                 in
                 two
                 sortes
                 :
                 one
                 way
                 in
                 concealing
                 the
                 word
                 Conetur
                 ,
                 and
                 so
                 
                   commaculare
                   conetur
                
                 he
                 translateth
                 
                   is
                   blotted
                
                 ,
                 and
                 consequently
                 making
                 Vincentius
                 to
                 confesse
                 (
                 for
                 our
                 minister
                 most
                 impudently
                 saith
                 )
                 that
                 the
                 whole
                 Church
                 is
                 actually
                 blotted
                 with
                 some
                 contagion
                 of
                 heresy
                 ,
                 whereas
                 at
                 the
                 most
                 he
                 saith
                 that
                 heresy
                 may
                 endeuour
                 to
                 blott
                 the
                 whole
                 Church
                 .
                 But
                 who
                 knoweth
                 not
                 that
                 euery
                 thing
                 which
                 is
                 endeuored
                 to
                 be
                 effected
                 ,
                 is
                 not
                 actually
                 effected
                 ?
                 Another
                 way
                 in
                 deliuering
                 these
                 wordes
                 in
                 a
                 Categoricall
                 and
                 absolute
                 Ennuntiation
                 which
                 are
                 Hypotheticall
                 or
                 spoken
                 merely
                 of
                 a
                 supposal
                 as
                 appeareth
                 by
                 the
                 first
                 wordes
                 
                   Quid
                   si
                
                 ,
                 which
                 M.
                 Whyte
                 thought
                 good
                 not
                 to
                 translate
                 .
                 The
                 difference
                 of
                 which
                 two
                 kind
                 of
                 propositions
                 ,
                 is
                 very
                 markable
                 as
                 euery
                 yong
                 Sophister
                 knoweth
                 :
                 as
                 for
                 example
                 if
                 a
                 man
                 do
                 say
                 ,
                 what
                 if
                 diuers
                 of
                 Suffolk
                 do
                 report
                 that
                 M.
                 Whyte
                 is
                 extremely
                 geuen
                 to
                 his
                 bely
                 &
                 to
                 Epicurisme
                 ,
                 and
                 to
                 say
                 .
                 Diuers
                 of
                 Suffolke
                 reporte
                 that
                 M.
                 Whyte
                 is
                 extremely
                 geuen
                 to
                 his
                 bely
                 and
                 to
                 Eicurisme
                 :
                 where
                 we
                 see
                 the
                 first
                 is
                 merely
                 of
                 a
                 doubtfull
                 surmise
                 and
                 supposition
                 ,
                 the
                 second
                 is
                 a
                 peremptory
                 
                 and
                 absolute
                 proposition
                 that
                 they
                 do
                 so
                 reporte●
                 the
                 truth
                 or
                 falshode
                 whereof
                 (
                 notwithstanding
                 any
                 intelligence
                 whatsoeuer
                 )
                 I
                 here
                 quietly
                 passe
                 ouer
                 .
              
            
             
               
                 The
                 2.
                 
                 Paragraph
                 .
                 The
                 Rhemistes
                 corrupted
                 for
                 the
                 Churches
                 inuisibility
                 .
              
               
                 Now
                 to
                 the
                 next
                 point
                 which
                 consisteth
                 in
                 the
                 mantayning
                 of
                 a
                 Mathematicall
                 ,
                 aety
                 ,
                 &
                 inuisible
                 Church
                 :
                 for
                 the
                 vphoulding
                 whereof
                 among
                 others
                 he
                 strengthneth
                 his
                 cause
                 with
                 the
                 supposed
                 confession
                 of
                 the
                 Rhemistes
                 ,
                 thus
                 bringing
                 the
                 whole
                 Colledg
                 of
                 Rhemes
                 vpon
                 the
                 stage
                 to
                 speake
                 in
                 the
                 dialect
                 of
                 protestantes
                 :
                 and
                 so
                 sorteably
                 thereto
                 he
                 styleth
                 that
                 page
                 88.
                 and
                 some
                 other
                 pages
                 in
                 this
                 maner
                 .
                 
                   The
                   Papists
                   also
                   say
                   the
                   Church
                   it
                   inuisible
                   .
                
                 The
                 words
                 wherwith
                 he
                 chargeth
                 thē
                 in
                 this
                 point
                 are
                 these
                 ,
                 vpon
                 the
                 2.
                 
                 
                   Thes.
                   ca.
                
                 2.
                 
                 
                   It
                   is
                   very
                   lyke
                   (
                   be
                   it
                   spoken
                   vnder
                   the
                   correction
                   of
                   Gods
                   Church
                   and
                   all
                   learned
                   Catholickes
                   )
                   that
                   this
                   great
                   defection
                   or
                   reuolt
                   ,
                   shall
                   not
                   be
                   onely
                   from
                   the
                   Romane
                   Empyre
                   ,
                   but
                   especially
                   from
                   the
                   Romane
                   Church
                   ,
                   and
                   withall
                   from
                   most
                   pointes
                   of
                   Christian
                   Religion
                   :
                   for
                   that
                   neare
                   to
                   the
                   tyme
                   of
                   Antichrist
                   and
                   the
                   consummation
                   of
                   the
                   worlde
                   ,
                   there
                   is
                   lyke
                   to
                   be
                   a
                   great
                   reuolt
                   of
                   Kingdomes
                   ,
                   People
                   ,
                   and
                   Prouinces
                   from
                   the
                   externall
                   open
                   obedience
                   and
                   communion
                   thereof
                   .
                   For
                   the
                   few
                   dayes
                   of
                   Antichrists
                   reigne
                   ,
                   the
                   externall
                   state
                   of
                   the
                   Romane
                   Church
                   ,
                   and
                   the
                   publick
                   entercourse
                   of
                   the
                   faithfull
                   with
                   the
                   same
                   may
                   cease
                   .
                
              
               
                 Here
                 good
                 Reader
                 let
                 me
                 entreate
                 thee
                 to
                 arest
                 &
                 stay
                 thyne
                 eye
                 and
                 iudgment
                 a
                 whyle
                 ,
                 to
                 obserue
                 what
                 strange
                 corruptions
                 he
                 is
                 forced
                 to
                 practise
                 before
                 he
                 〈◊〉
                 make
                 an
                 Israelite
                 to
                 speake
                 a
                 Babilonians
                 language
                 .
                 This
                 place
                 as
                 you
                 fynd
                 it
                 here
                 vrged
                 ,
                 beareth
                 a
                 faire
                 show
                 to
                 
                 proue
                 by
                 the
                 Rhemistes
                 confession
                 ,
                 that
                 the
                 Church
                 may
                 somtymes
                 be
                 inuisible
                 :
                 and
                 yet
                 in
                 this
                 very
                 place
                 being
                 truly
                 set
                 downe
                 in
                 their
                 owne
                 wordes
                 ,
                 they
                 doe
                 affirme
                 that
                 the
                 Church
                 shall
                 at
                 no
                 tyme
                 be
                 inuisible
                 .
                 Theire
                 true
                 wordes
                 are
                 these
                 .
                 
                   It
                   is
                   very
                   lyke
                   (
                   be
                   it
                   spoken
                   vnder
                   correction
                   of
                   Gods
                   Church
                   and
                   all
                   learned
                   Catholickes
                   )
                   that
                   this
                   great
                   defection
                   and
                   reuolt
                   ,
                   shall
                   not
                   be
                   onely
                   from
                   the
                   Romane
                   Empyre
                   ,
                   but
                   especially
                   from
                   the
                   Romane
                   Church
                   ,
                   and
                   withall
                   from
                   most
                   pointes
                   of
                   Christian
                   religion
                   (
                   not
                   that
                   the
                   Catholick
                   Christians
                   either
                   in
                   the
                   tyme
                   of
                   Antichrist
                   or
                   before
                   ,
                   shall
                   refuse
                   to
                   obey
                   the
                   same
                   ,
                   but
                   )
                   for
                   that
                   neare
                   to
                   the
                   tyme
                   of
                   Antichrist
                   and
                   consummation
                   of
                   the
                   worlde
                   ,
                   there
                   is
                   lyke
                   to
                   be
                   a
                   greate
                   reuolt
                   of
                   Kingdomes
                   ,
                   people
                   ,
                   and
                   Prouinces
                   ,
                   from
                   the
                   open
                   externall
                   obedience
                   &
                   communion
                   thereof
                   .
                   &c.
                   when
                   for
                   the
                   few
                   dayes
                   of
                   Antichristes
                   reigne
                   ,
                   the
                   externall
                   state
                   of
                   the
                   Romane
                   Church
                   ,
                   and
                   publick
                   entercourse
                   of
                   the
                   faithfull
                   with
                   the
                   same
                   way
                   cease
                   (
                   yet
                   the
                   due
                   honour
                   and
                   obedience
                   of
                   Christians
                   towardes
                   it
                   ,
                   and
                   Communion
                   in
                   heart
                   with
                   it
                   ,
                   and
                   practise
                   thereof
                   in
                   secret
                   and
                   open
                   confession
                   thereof
                   (
                   if
                   occasion
                   requyre
                   )
                   shall
                   not
                   cease
                   ,
                   no
                   more
                   then
                   it
                   doth
                   now
                   in
                   the
                   Christians
                   of
                   Cyprus
                   and
                   other
                   places
                   where
                   open
                   entercourse
                   is
                   forbidden
                   .
                
              
               
                 Here
                 now
                 the
                 parcels
                 of
                 this
                 testimony
                 which
                 are
                 purposly
                 omitted
                 ,
                 do
                 show
                 that
                 the
                 Rhemistes
                 do
                 euen
                 peremptorily
                 affirme
                 that
                 gods
                 Church
                 shall
                 neuer
                 (
                 no
                 not
                 in
                 the
                 tyme
                 of
                 Antichristes
                 greatest
                 persecutions
                 )
                 be
                 latent
                 and
                 inuisible
                 .
                 Thus
                 doth
                 our
                 M.
                 you
                 see
                 vpon
                 a
                 sudaine
                 breake
                 of
                 with
                 the
                 Rhemistes
                 in
                 alledging
                 their
                 wordes
                 :
                 yet
                 after
                 some
                 lyne
                 or
                 two
                 curteously
                 ioyneth
                 with
                 them
                 againe
                 ,
                 and
                 then
                 after
                 that
                 once
                 more
                 vnkindly
                 leaues
                 them
                 to
                 them selues
                 :
                 &
                 all
                 this
                 in
                 one
                 poore
                 testimony
                 .
                 And
                 here
                 good
                 reader
                 thou
                 art
                 to
                 take
                 notice
                 of
                 an
                 other
                 sleight
                 of
                 our
                 minister
                 touching
                 this
                 particuler
                 place
                 .
                 For
                 whereas
                 he
                 in
                 the
                 first
                 Edition
                 of
                 his
                 booke
                 ,
                 which
                 I
                 here
                 folow
                 ,
                 setteth
                 
                 downe
                 the
                 Rhemistes
                 wordes
                 ,
                 as
                 thou
                 seest
                 aboue
                 ,
                 in
                 no
                 sorte
                 intimating
                 that
                 any
                 one
                 word
                 of
                 their
                 said
                 testimony
                 is
                 pretermitted
                 :
                 he
                 in
                 some
                 other
                 of
                 his
                 Editions
                 (
                 as
                 it
                 should
                 seme
                 being
                 aduertised
                 that
                 this
                 his
                 egregious
                 corruption
                 was
                 espyed
                 by
                 his
                 aduersaries
                 ,
                 &
                 thought
                 therefore
                 in
                 some
                 sort
                 to
                 salue
                 the
                 matter
                 )
                 haith
                 at
                 the
                 last
                 wordes
                 where
                 he
                 breaketh
                 of
                 from
                 the
                 rest
                 of
                 the
                 whole
                 sentence
                 ,
                 added
                 a
                 virgula
                 ,
                 or
                 lyne
                 as
                 this
                 ,
                 —
                 ingeniously
                 forsoth
                 to
                 acknowledge
                 that
                 he
                 omitteth
                 some
                 part
                 of
                 the
                 sentence
                 .
                 But
                 this
                 I
                 say
                 auaileth
                 him
                 nothing
                 :
                 for
                 first
                 it
                 doth
                 not
                 warrant
                 his
                 sincerity
                 in
                 his
                 first
                 Edition
                 .
                 Againe
                 ,
                 though
                 in
                 alledging
                 of
                 a
                 testimony
                 we
                 are
                 not
                 bound
                 to
                 set
                 down
                 euery
                 word
                 thereof
                 ,
                 yet
                 (
                 as
                 I
                 haue
                 before
                 premonished
                 )
                 that
                 which
                 is
                 omitted
                 ought
                 to
                 be
                 impertinent
                 to
                 the
                 mayne
                 point
                 for
                 which
                 the
                 testimony
                 is
                 produced
                 .
                 But
                 subtily
                 to
                 pretermit
                 with
                 an
                 &c.
                 or
                 some
                 such
                 like
                 marck
                 ,
                 that
                 which
                 punctually
                 doth
                 touch
                 or
                 explicate
                 the
                 true
                 sence
                 of
                 the
                 sentence
                 alledged
                 ,
                 &
                 that
                 directly
                 contrary
                 to
                 that
                 construction
                 there
                 pretended
                 (
                 as
                 here
                 it
                 falleth
                 out
                 :
                 it
                 is
                 no
                 lesse
                 then
                 most
                 impious
                 corrupting
                 and
                 corrading
                 of
                 other
                 mens
                 writinges
                 .
                 And
                 therfore
                 I
                 say
                 M.
                 Whyte
                 is
                 nothing
                 aduantaged
                 hereby
                 ,
                 but
                 doth
                 for
                 the
                 tyme
                 plaster
                 one
                 euill
                 with
                 an
                 other
                 euill
                 :
                 but
                 no
                 meruell
                 ,
                 for
                 it
                 is
                 a
                 high
                 mistery
                 amongst
                 heritikes
                 to
                 support
                 deceipt
                 with
                 deceipt
                 ,
                 till
                 at
                 the
                 length
                 all
                 do
                 tumble
                 downe
                 with
                 it
                 owne
                 weight
                 ,
                 and
                 so
                 
                   erit
                   nouissimus
                   error
                   petor
                   priori
                   .
                   Mat.
                
                 7.
                 
              
            
             
               
                 Thr
                 3
                 Paragraph
                 .
                 S.
                 Augustine
                 corrupted
                 concerning
                 the
                 same
                 subiect
                 of
                 the
                 Churches
                 inuisibility
                 .
              
               
                 In
                 lyke
                 sort
                 pag.
                 103.
                 he
                 alledgeth
                 
                   S.
                   Augustine
                   
                   de
                   bap
                   .
                   con
                   .
                   Don.
                   li.
                
                 6.
                 ca.
                 4.
                 thus
                 to
                 say
                 .
                 
                   The
                   Church
                   may
                   be
                   so
                   obscured
                   ,
                   that
                   the
                   members
                   thereof
                   shall
                   not
                   know
                   one
                   an
                   other
                   .
                
                 S.
                 Augustines
                 wordes
                 are
                 these
                 &
                 none
                 other
                 :
                 
                   Idem
                   spiritus
                   Sanctus
                   ea
                   dimitit
                   qui
                   datus
                   est
                   omnibus
                   sanctis
                   sibi
                   Charitate
                   cohaerentibus
                   siue
                   se
                   nouerint
                   corporaliter
                   siue
                   non
                   nouerint
                   .
                   The
                   same
                   holy
                   Ghost
                   which
                   it
                   geuen
                   to
                   all
                   the
                   Sainctes
                   (
                   or
                   holy
                   men
                   )
                   agreing
                   together
                   in
                   Charity
                   ,
                   whether
                   they
                   know
                   one
                   an
                   other
                   or
                   not
                   ,
                   remitteth
                   the
                   sinnes
                   .
                
                 But
                 what
                 is
                 this
                 to
                 the
                 inuisibility
                 of
                 the
                 Church
                 ?
                 or
                 by
                 what
                 Sintax
                 or
                 Grammar
                 can
                 M.
                 W.
                 translate
                 thus
                 the
                 former
                 latin
                 lynes
                 ?
                 Finally
                 by
                 what
                 sublimation
                 or
                 art
                 can
                 he
                 extract
                 such
                 a
                 refyned
                 sence
                 from
                 the
                 bare
                 minerals
                 of
                 the
                 former
                 wordes
                 .
                 Neither
                 can
                 he
                 slubber
                 the
                 mater
                 ouer
                 in
                 saying
                 that
                 he
                 here
                 gathereth
                 onely
                 some
                 necessary
                 Illation
                 ,
                 prouing
                 the
                 Churches
                 latency
                 :
                 for
                 the
                 sentence
                 alledged
                 by
                 him
                 is
                 set
                 downe
                 in
                 a
                 different
                 letter
                 of
                 caracter
                 frō
                 his
                 owne
                 ,
                 and
                 he
                 there
                 perticularly
                 geueth
                 them
                 as
                 the
                 very
                 wordes
                 .
                 Now
                 S.
                 Augustine
                 in
                 that
                 place
                 ,
                 doth
                 not
                 so
                 much
                 as
                 glance
                 at
                 the
                 Churches
                 visibility
                 or
                 inuisibility
                 ,
                 but
                 there
                 showing
                 how
                 sinnes
                 are
                 remitted
                 as
                 effectually
                 by
                 the
                 bad
                 preistes
                 as
                 the
                 vertuous
                 ,
                 proueth
                 it
                 by
                 Anology
                 of
                 reason
                 ,
                 to
                 wit
                 ,
                 that
                 the
                 power
                 of
                 the
                 holy
                 Ghost
                 may
                 aswell
                 be
                 geuen
                 to
                 a
                 wicked
                 Preist
                 ,
                 as
                 to
                 a
                 good
                 and
                 vertuous
                 ,
                 as
                 it
                 is
                 geuen
                 alyke
                 to
                 all
                 the
                 godly
                 though
                 they
                 know
                 not
                 one
                 an
                 other
                 .
                 But
                 M.
                 Whyte
                 fynding
                 that
                 parcell
                 of
                 the
                 sētence
                 ,
                 
                   sine
                   nouerint
                   se
                   corporaliter
                   siue
                   non
                   nouerint
                   ,
                
                 to
                 be
                 ment
                 of
                 the
                 faithfull
                 and
                 vertuous
                 ,
                 thought
                 presently
                 that
                 he
                 lighted
                 vpon
                 a
                 bootie
                 ,
                 and
                 so
                 hoping
                 thereby
                 to
                 entrappe
                 the
                 incautelous
                 reader
                 ,
                 was
                 the
                 more
                 easely
                 induced
                 to
                 create
                 the
                 world
                 of
                 this
                 his
                 deprauation
                 out
                 of
                 a
                 mere
                 nothing
                 of
                 a
                 sound
                 of
                 wordes
                 .
                 And
                 thus
                 farre
                 of
                 his
                 corruptions
                 touching
                 the
                 Churches
                 inuisibility
                 :
                 from
                 the
                 mantayning
                 whereof
                 we
                 Catholickes
                 do
                 so
                 far
                 disclame
                 
                 as
                 that
                 euen
                 in
                 the
                 most
                 tempesteous
                 and
                 raging
                 tymes
                 of
                 persecution
                 that
                 either
                 haue
                 or
                 shall
                 happen
                 ,
                 we
                 acknowledg
                 innumerable
                 members
                 thereof
                 to
                 be
                 euer
                 visible
                 ,
                 and
                 in
                 faith
                 permanent
                 and
                 vnmoueable
                 :
                 for
                 we
                 reade
                 that
                 the
                 
                   beames
                   of
                   the
                   house
                   of
                   Christ
                   his
                   Spouse
                   are
                   Cedars
                   ,
                   the
                   rafiens
                   are
                   of
                   firre
                   .
                   Can.
                
                 ●
                 .
              
            
             
               
                 The
                 4.
                 
                 Paragraph
                 .
                 Doctor
                 Stapleton
                 abused
                 in
                 behalfe
                 of
                 the
                 Protestantes
                 markes
                 of
                 the
                 Church
                 .
              
               
                 The
                 next
                 corruption
                 which
                 I
                 here
                 will
                 shew
                 shall
                 be
                 concerning
                 the
                 markes
                 of
                 the
                 Church
                 ,
                 whear●
                 he
                 to
                 proue
                 that
                 we
                 absolutely
                 embrace
                 the
                 markes
                 thereof
                 deliuered
                 by
                 the
                 Protestantes
                 ,
                 to
                 wit
                 ,
                 the
                 proaching
                 of
                 the
                 word
                 ,
                 as
                 acknowledging
                 it
                 to
                 be
                 a
                 more
                 infallible
                 marke
                 to
                 euery
                 Christian
                 ,
                 then
                 our
                 Catholicke
                 markes
                 are
                 ,
                 
                   Antiquity
                   ,
                   Succession
                   ,
                   Vniuersality
                   ,
                   &c.
                
                 all
                 which
                 notes
                 he
                 after
                 endeuoreth
                 to
                 confute
                 .
                 To
                 this
                 end
                 (
                 I
                 say
                 )
                 pag.
                 105.
                 he
                 produceth
                 Doctor
                 Stapleton
                 thus
                 wryting
                 .
                 
                   princip
                   .
                   doctrinal
                   .
                   li
                
                 1.
                 ca.
                 22.
                 
                 
                   The
                   preaching
                   of
                   the
                   Gospell
                   is
                   the
                   proper
                   and
                   a
                   very
                   cleare
                   note
                   of
                   the
                   Catholick
                   Church
                   ,
                   so
                
                 it
                 
                   be
                   done
                   by
                   lawfull
                   Ministers
                
                 .
              
               
                 Mark
                 heare
                 how
                 he
                 declareth
                 this
                 authors
                 meaning
                 by
                 concealing
                 the
                 wordes
                 in
                 him
                 that
                 there
                 are
                 immediatly
                 subioyned
                 ,
                 for
                 thus
                 that
                 Catholick
                 Doctor
                 .
                 
                   Praedicationem
                   Euangelii
                   .
                   We
                   graunt
                
                 that
                 
                   the
                   preaching
                   of
                   the
                   Gospell
                   by
                   lawfull
                   Ministers
                   ,
                   is
                   a
                   very
                   cleare
                   and
                   proper
                   note
                   of
                   the
                   Catholick
                   Church
                   (
                   H●c
                   est
                   enim
                   ordinaria
                   &c
                   for
                   by
                   this
                   is
                
                 that
                 
                   ordinary
                   and
                   perpetuall
                   Succession
                   of
                   Bishops
                   ,
                   Preistes
                   ,
                   and
                   Pastors
                   d●ryued
                   in
                   a
                   continued
                   order
                   euen
                   from
                   the
                   Apostles
                   them selues
                   to
                   vs.
                   )
                
                 From
                 which
                 latter
                 part
                 of
                 the
                 sentence
                 purposly
                 omitted
                 by
                 M.
                 W.
                 it
                 is
                 euident
                 that
                 D.
                 Stapleton
                 doth
                 allow
                 the
                 preaching
                 
                 of
                 the
                 Gospell
                 by
                 lawfull
                 pastors
                 ,
                 so
                 far
                 forth
                 onely
                 to
                 be
                 a
                 note
                 of
                 the
                 Church
                 ,
                 as
                 it
                 is
                 included
                 in
                 the
                 Catholick
                 note
                 of
                 Succession
                 and
                 in
                 no
                 other
                 sence
                 :
                 which
                 point
                 is
                 made
                 more
                 cleare
                 (
                 besides
                 his
                 mayne
                 drift
                 in
                 that
                 Chapter
                 &
                 diuers
                 others
                 of
                 the
                 said
                 booke
                 being
                 to
                 cōfute
                 the
                 Protestants
                 notes
                 )
                 by
                 the
                 said
                 Doctors
                 wordes
                 also
                 concealed
                 by
                 M.
                 Whyte
                 ,
                 which
                 doe
                 immediatly
                 precede
                 the
                 sentence
                 vrged
                 by
                 him
                 .
                 For
                 there
                 speaking
                 of
                 the
                 preaching
                 of
                 the
                 Gospell
                 ,
                 and
                 of
                 the
                 ministration
                 of
                 the
                 Sacraments
                 ,
                 he
                 saith
                 .
                 
                   Ad●menta
                   &
                   ornamenta
                   .
                   These
                   are
                   furthere
                   ●●●es
                   &
                   ornaments
                   of
                   the
                   true
                   Church
                   ,
                   non
                   ipsius
                   nota
                   &
                   insignia
                   ,
                   but
                   not
                   markes
                   or
                   signes
                   therof
                   .
                
                 Here
                 you
                 see
                 how
                 Ieweshsly
                 M.
                 Whyte
                 haith
                 circumcysed
                 this
                 poore
                 Authority
                 in
                 paring
                 away
                 both
                 the
                 first
                 and
                 latter
                 part
                 thereof
                 .
                 But
                 seing
                 his
                 inexcusable
                 faultines
                 not
                 onely
                 in
                 this
                 place
                 but
                 in
                 most
                 of
                 his
                 deprauationes
                 ,
                 is
                 to
                 set
                 downe
                 one
                 part
                 of
                 a
                 testimony
                 and
                 fraudulently
                 to
                 hyde
                 an
                 other
                 part
                 :
                 let
                 him
                 remember
                 the
                 greouous
                 punishment
                 inflicted
                 by
                 the
                 Apostle
                 vpon
                 
                   Ananias
                   for
                   bringing
                   halfe
                   ,
                   and
                   concealing
                   the
                   other
                   halfe
                   .
                   Act.
                
                 5
                 .
              
            
             
               
                 The
                 5.
                 
                 Paragraph
                 .
                 Gregory
                 Valentia
                 corrupted
                 in
                 behalf
                 of
                 the
                 Protestantes
                 markes
                 of
                 the
                 Church
                 .
              
               
                 In
                 proofe
                 of
                 the
                 Protestantes
                 markes
                 of
                 the
                 Church
                 ,
                 to
                 wit.
                 
                   Truth
                   of
                   doctrine
                   and
                   administration
                   of
                   the
                   Sacraments
                   ,
                
                 M.
                 Whyte
                 pag.
                 137.
                 alledgeth
                 
                   Valentia
                   Com.
                   Theol.
                   Tom.
                
                 3.
                 disp
                 .
                 1.9.1
                 .
                 punct
                 .
                 7.
                 parag
                 .
                 18.
                 saying
                 .
                 
                   Among
                   whomsoeuer
                   the
                   truth
                   of
                   Doctrine
                   and
                   Sacraments
                   are
                   houlden
                   :
                   thereby
                   it
                   is
                   knowne
                   the
                   Church
                   is
                   there
                   .
                
                 But
                 for
                 the
                 true
                 displaying
                 of
                 this
                 baise
                 iugling
                 minister
                 ,
                 I
                 will
                 set
                 downe
                 the
                 wordes
                 at
                 large
                 as
                 that
                 
                 learned
                 Author
                 deliuered
                 them
                 him self
                 .
                 Nos
                 autem
                 fatemur
                 (
                 saith
                 he
                 )
                 
                   neque
                   veritate
                   d●ctrinae
                   neque
                   legitimo
                   sacramentorum
                   vsu
                   Ecclesiam
                   Christi
                   carere
                   posse
                   :
                   &
                   apud
                   quos
                   haec
                   omninó
                   sint
                   salua
                   ,
                   exiis
                   constare
                   veram
                   Ecclesiā
                   .
                   Sed
                   negamus
                   tamen
                   veritatem
                   doctrinae
                   ,
                   &
                   legitimum
                   sacramentorum
                   vsum
                   ,
                   idoneas
                   notas
                   esse
                   discernendae
                   Ecclesiae
                   '
                   .
                   But
                   we
                   confesse
                   that
                   the
                   Church
                   of
                   Christ
                   can
                   neither
                   wante
                   truth
                   of
                   doctrine
                   ,
                   nor
                   lawfull
                   vse
                   of
                   Sacramentes
                   ,
                   and
                   amongst
                   whom
                   these
                   are
                   altogether
                   saife
                
                 (
                 or
                 sincere
                 )
                 
                   of
                   them
                   to
                   consist
                
                 the
                 
                   true
                   Church
                   .
                   But
                   yet
                   we
                   deny
                   the
                   truth
                   of
                   doctrine
                   and
                   lawfull
                   vse
                   of
                   Sacramentes
                   ,
                   to
                   be
                   fit
                   markes
                   of
                   discerning
                   the
                   Church
                   .
                
              
               
                 Here
                 M.
                 Doctor
                 first
                 I
                 must
                 admire
                 the
                 profundity
                 of
                 your
                 indgment
                 ,
                 producing
                 ,
                 by
                 an
                 vnknown
                 kind
                 of
                 pollicy
                 ,
                 a
                 most
                 famous
                 learned
                 man
                 contradicting
                 him self
                 in
                 one
                 and
                 the
                 same
                 sentence
                 ,
                 yea
                 not
                 onely
                 contradictinge
                 the
                 tytle
                 of
                 his
                 disputation
                 which
                 is
                 the
                 
                   Marckes
                   of
                   the
                   Church
                   which
                   the
                   sectaries
                   assigne
                   are
                   euidently
                   confuted
                   ,
                
                 but
                 euen
                 the
                 many
                 and
                 different
                 profes
                 which
                 for
                 sixe
                 pages
                 he
                 continueth
                 against
                 the
                 said
                 markes
                 assigned
                 by
                 protestantes
                 .
                 But
                 because
                 this
                 so
                 great
                 an
                 ouersight
                 is
                 more
                 then
                 probable
                 ,
                 let
                 vs
                 examine
                 brefely
                 your
                 demeanour
                 towardes
                 him
                 .
                 You
                 alledg
                 in
                 a
                 different
                 letter
                 as
                 though
                 they
                 were
                 the
                 Authors
                 expresse
                 wordes
                 ,
                 these
                 folowing
                 .
                 
                   Among
                   whomsoeuer
                   the
                   truth
                   of
                   doctrine
                   and
                   Sacraments
                   are
                   houlden
                   :
                   thereby
                   it
                   is
                   knowne
                   the
                   Church
                   is
                   there
                   .
                
                 Him self
                 sayeth
                 
                   Apud
                   quos
                   haec
                   omuino
                   sint
                   salna
                   :
                   ex
                   iis
                   constare
                   veram
                   Ecclesiam
                   .
                   Amongst
                   whom
                   these
                   are
                   altogether
                   sincere
                   :
                   of
                   them
                   to
                   consist
                   the
                   true
                   Church
                   .
                
                 That
                 which
                 Valentia
                 speaketh
                 of
                 the
                 persons
                 of
                 whom
                 the
                 Church
                 consisteth
                 :
                 your
                 worship
                 pleaseth
                 to
                 apply
                 to
                 the
                 markes
                 by
                 which
                 it
                 is
                 to
                 be
                 knowne
                 ,
                 as
                 though
                 there
                 weare
                 no
                 difference
                 betwixt
                 the
                 members
                 of
                 the
                 Church
                 ,
                 &
                 the
                 externall
                 badges
                 &
                 tokens
                 whereby
                 the
                 said
                 church
                 
                 is
                 discerned
                 .
                 But
                 peradu●nture
                 you
                 will
                 pretend
                 for
                 your
                 excuse
                 ,
                 the
                 alledging
                 in
                 the
                 mergēt
                 of
                 your
                 boke
                 these
                 latin
                 wordes
                 ,
                 
                   ex
                   us
                   constare
                   veram
                   Ecclesi●m
                
                 .
                 But
                 the
                 truth
                 is
                 this
                 doth
                 rather
                 plead
                 you
                 guilty
                 of
                 grosse
                 ignorance
                 in
                 not
                 knowing
                 how
                 to
                 translate
                 aright
                 ,
                 or
                 as
                 I
                 rather
                 think
                 ,
                 of
                 laboured
                 and
                 affected
                 malice
                 ,
                 who
                 hauing
                 sene
                 and
                 perused
                 the
                 place
                 ,
                 would
                 so
                 desperatly
                 produce
                 it
                 against
                 the
                 manifeste
                 sence
                 of
                 the
                 wordes
                 and
                 the
                 direct
                 intention
                 of
                 the
                 Author
                 .
                 And
                 though
                 the
                 word
                 constare
                 ,
                 doth
                 not
                 onely
                 signify
                 to
                 consist
                 or
                 stande
                 ,
                 but
                 som-tymes
                 likewise
                 to
                 be
                 manifest
                 or
                 knowne
                 ,
                 yet
                 in
                 the
                 place
                 cyted
                 neither
                 the
                 wordes
                 precedent
                 nor
                 subsequent
                 ,
                 nor
                 the
                 scope
                 or
                 ●rift
                 of
                 the
                 Author
                 will
                 permitt
                 it
                 ,
                 yea
                 they
                 all
                 conuince
                 and
                 conclude
                 the
                 contrary
                 .
                 But
                 if
                 it
                 were
                 lawfull
                 for
                 me
                 M.
                 Whyte
                 in
                 wordes
                 Amphibologicall
                 which
                 haue
                 a
                 double
                 sence
                 ,
                 without
                 all
                 respect
                 either
                 to
                 the
                 subiect
                 or
                 matter
                 treated
                 ,
                 the
                 intention
                 of
                 the
                 speaker
                 ,
                 or
                 other
                 circumstance
                 ,
                 to
                 translate
                 or
                 apply
                 the
                 worde
                 onely
                 for
                 myne
                 owne
                 aduauntage
                 :
                 I
                 would
                 easely
                 defend
                 against
                 your
                 learne●st
                 Doctor-ship
                 ,
                 sund●y
                 of
                 the
                 celestiall
                 signes
                 to
                 be
                 liuing
                 and
                 sensible
                 creatures
                 ,
                 and
                 so
                 much
                 more
                 to
                 be
                 estee●ed
                 t●en
                 your self
                 :
                 for
                 I
                 would
                 likewise
                 ,
                 vpon
                 the
                 same
                 ●round
                 ,
                 defend
                 your self
                 to
                 be
                 no
                 substance
                 ,
                 but
                 a
                 mere
                 accident
                 :
                 Into
                 such
                 grosse
                 absurdities
                 doth
                 your
                 beggerly
                 heres●e
                 euer
                 plunge
                 you
                 .
              
            
             
               
               
                 The
                 6
                 Paragraph
                 .
                 Bellarmine
                 egregiously
                 corrupted
                 against
                 the
                 Markes
                 of
                 the
                 Church
                 .
              
               
                 M.
                 Whyte
                 desiring
                 to
                 extenuate
                 the
                 worth
                 ,
                 and
                 to
                 obscure
                 the
                 splendor
                 of
                 those
                 glorious
                 markes
                 which
                 the
                 Catholick
                 Church
                 as
                 so
                 many
                 cleare
                 rayes
                 moste
                 plentifully
                 affordeth
                 ,
                 produceth
                 pag.
                 137.
                 
                 Cardinal
                 Bellarmine
                 as
                 saying
                 .
                 
                   They
                   make
                   it
                   not
                   euidently
                   true
                   ,
                   that
                   is
                   the
                   Church
                   ,
                   but
                   euidently
                   probable
                   .
                
                 Here
                 M.
                 D.
                 as
                 it
                 semes
                 wanted
                 lantorne
                 and
                 candle
                 light
                 :
                 but
                 most
                 certainely
                 he
                 wanted
                 either
                 honesty
                 ,
                 or
                 knowledg
                 ,
                 or
                 both
                 :
                 in
                 best
                 confirmation
                 whereof
                 ,
                 I
                 will
                 onely
                 set
                 downe
                 the
                 wordes
                 of
                 Bellarmine
                 him selfe
                 
                   de
                   notes
                   eccl
                   .
                   lib.
                
                 4.
                 ca.
                 3.
                 
                 
                   Est
                   autem
                   initio
                   obseruandum
                   ,
                   Ecclesiam
                   Catholicam
                   esse
                   &c.
                   It
                   is
                   in
                   the
                   beginning
                   to
                   be
                   obserued
                   that
                   the
                   Catholick
                   Church
                   is
                   a
                   Soon
                   which
                   on
                   euery
                   side
                   powreth
                   out
                   the
                   clearest
                   beames
                   of
                   light
                   ,
                   so
                   that
                   by
                   them
                   she
                   may
                   most
                   easely
                   be
                   knowne
                   .
                   For
                   she
                   haith
                   many
                   Markes
                   or
                   testimonies
                   ,
                   and
                   signes
                   which
                   discerneth
                   her
                   from
                   all
                   false
                   religions
                   of
                   Paganes
                   ,
                   Iewes
                   ,
                   Heritykes
                   .
                   And
                   they
                   do
                   not
                   make
                   it
                   euidently
                   true
                   that
                   she
                   is
                   the
                   true
                   Church
                   of
                   God
                   ,
                   but
                   yea
                   they
                   make
                   it
                   euidently
                   `credible
                   :
                   for
                   that
                   is
                   said
                   euidently
                   true
                   that
                   is
                   seene
                   either
                   in
                   it self
                   or
                   in
                   it
                   principles
                   :
                   that
                   is
                   said
                   euidently
                   credible
                   which
                   is
                   not
                   seene
                   either
                   in
                   it selfe
                   or
                   in
                   it
                   principles
                   ,
                   yet
                
                 (
                 which
                 )
                 
                   haith
                   so
                   many
                   ,
                   and
                   so
                   graue
                   Testimonies
                   ,
                   as
                   that
                   euery
                   wyse
                   man
                   deseruedly
                   ought
                   to
                   beleue
                   it
                   .
                
              
               
                 Here
                 the
                 minister
                 ,
                 all
                 excuses
                 set
                 apart
                 ,
                 must
                 nedes
                 confesse
                 that
                 he
                 haith
                 falsly
                 corrupted
                 the
                 text
                 of
                 Bellarmine
                 ,
                 changing
                 this
                 parcell
                 
                   euidently
                   credible
                
                 ,
                 into
                 
                   euidently
                   probable
                
                 ,
                 betwene
                 which
                 two
                 there
                 is
                 no
                 lesse
                 difference
                 ,
                 then
                 betwixt
                 him self
                 and
                 an
                 honest
                 man
                 ,
                 which
                 is
                 not
                 small
                 .
                 For
                 example
                 ,
                 if
                 but
                 one
                 hundreth
                 of
                 learned
                 and
                 sincere
                 writers
                 ,
                 should
                 confesse
                 that
                 D.
                 
                 Whyte
                 had
                 corrupted
                 th●●
                 bookes
                 in
                 sundry
                 places
                 ,
                 this
                 confession
                 would
                 make
                 it
                 
                   euidently
                   credible
                
                 that
                 D.
                 Whyte
                 were
                 an
                 impostor
                 ,
                 or
                 deceauer
                 ,
                 a
                 mercionary
                 minister
                 and
                 the
                 lyke
                 :
                 but
                 if
                 onely
                 two
                 or
                 three
                 should
                 auouch
                 it
                 &
                 as
                 many
                 of
                 equall
                 authority
                 deny
                 it
                 ,
                 then
                 it
                 were
                 but
                 
                   euidently
                   probable
                
                 :
                 If
                 the
                 matter
                 were
                 brought
                 to
                 this
                 issue
                 ,
                 him self
                 would
                 plainely
                 see
                 the
                 greateste
                 difference
                 betwixt
                 these
                 two
                 .
                 And
                 I
                 dare
                 bouldly
                 say
                 that
                 with
                 lesser
                 labour
                 I
                 will
                 ●●panell
                 an
                 hundreth
                 ,
                 who
                 will
                 all
                 geue
                 their
                 verdictes
                 against
                 his
                 soulest
                 forgeries
                 ,
                 then
                 him self
                 a
                 coople
                 to
                 answeare
                 in
                 his
                 behalf
                 .
              
               
                 But
                 speake
                 M.
                 Whyte
                 (
                 once
                 )
                 in
                 good
                 sincerity
                 ,
                 why
                 did
                 you
                 translate
                 it
                 
                   euidently
                   probable
                
                 ?
                 was
                 it
                 to
                 make
                 the
                 Cardinall
                 for
                 his
                 learning
                 and
                 sanctity
                 most
                 Illustrious
                 ,
                 to
                 speake
                 as
                 ignorantly
                 as
                 a
                 protestant
                 minister
                 ?
                 Do
                 not
                 your
                 so
                 foule
                 and
                 frequent
                 corrupting
                 of
                 his
                 writinges
                 ,
                 make
                 it
                 more
                 then
                 probable
                 ,
                 yea
                 euidently
                 credible
                 ,
                 that
                 no
                 other
                 meanes
                 is
                 left
                 you
                 to
                 euade
                 the
                 force
                 of
                 his
                 Argumentes
                 ?
                 Wel
                 my
                 wholesome
                 aduyse
                 is
                 this
                 ,
                 if
                 you
                 presume
                 to
                 reade
                 Bellarmine
                 ,
                 be
                 lesse
                 conuersant
                 with
                 Bacchus
                 .
              
            
             
               
                 The
                 7.
                 paragraph
                 .
                 S.
                 Thomas
                 fouly
                 corrupted
                 concerning
                 the
                 popes
                 authority
                 .
              
               
                 M.
                 Whyte
                 is
                 not
                 ashamed
                 to
                 affirme
                 that
                 
                   we
                   take
                   all
                   authority
                   and
                   sufficiency
                   from
                   the
                   Scripture
                   ,
                   &
                   geue
                   it
                   to
                   the
                   Church
                   ,
                   &
                   finally
                   the
                   Churches
                   authority
                   to
                   the
                   Pope
                   .
                
                 and
                 thereupon
                 insinuateth
                 that
                 we
                 houlde
                 that
                 the
                 Pope
                 at
                 his
                 pleasure
                 is
                 able
                 euen
                 to
                 stampe
                 or
                 create
                 a
                 new
                 faith
                 or
                 Crede
                 neuer
                 afore
                 heard
                 of
                 .
                 To
                 this
                 end
                 he
                 alledgeth
                 pag.
                 68.
                 this
                 saying
                 out
                 of
                 S.
                 Thomas
                 .
                 2.
                 
                 ●●
                 .
                 quest
                 1.
                 ar
                 .
                 10.
                 
                 
                   The
                   making
                   of
                   a
                   new
                   Crede
                   belongeth
                   
                   to
                   the
                   Pope
                   as
                   all
                   other
                   thinges
                   doe
                   which
                   belong
                   to
                   the
                   whole
                   Church
                   ,
                
                 thus
                 insimulating
                 all
                 Catholickes
                 within
                 this
                 errour
                 as
                 houlding
                 that
                 the
                 chang
                 of
                 the
                 articles
                 of
                 our
                 Crede
                 ,
                 resteth
                 vpon
                 the
                 change
                 of
                 the
                 Popes
                 mynde
                 therein
                 .
              
               
                 For
                 the
                 fuller
                 discouery
                 of
                 this
                 diabolicall
                 deprauation
                 (
                 for
                 I
                 can
                 terme
                 it
                 no
                 better
                 )
                 I
                 will
                 here
                 set
                 downe
                 at
                 large
                 the
                 wordes
                 of
                 
                   S.
                   Thomas
                
                 .
                 Thus
                 then
                 he
                 saith
                 .
                 
                   Ad
                   solam
                   authoritatem
                   Summi
                   Pontificis
                   pertinet
                   noua
                   Editio
                   Symbols
                   &c.
                   
                   A
                   new
                   Edition
                   of
                   the
                   Crede
                   ,
                   belongeth
                   to
                   the
                   Pope
                   ,
                   as
                   all
                   other
                   thinges
                   doe
                   which
                   concerne
                   the
                   whole
                   Church
                   .
                
                 And
                 then
                 some
                 few
                 lynes
                 after
                 foloweth
                 (
                 which
                 belyke
                 the
                 Doctors
                 hand
                 would
                 haue
                 aked
                 to
                 haue
                 writen
                 downe
                 .
                 
                   Haec
                   noua
                   Editio
                   Symboli
                   ,
                   non
                   quidem
                   aliam
                   fidem
                   continet
                   ,
                   sed
                   eandem
                   magis
                   expositam
                   .
                   This
                   new
                   Edition
                   of
                   the
                   Crede
                   conteyneth
                   not
                   an
                   other
                   faith
                   but
                   the
                   former
                   more
                   fully
                   explicated
                   .
                
                 Here
                 our
                 minister
                 haith
                 practised
                 his
                 profession
                 of
                 corrupting
                 two
                 wayes
                 ,
                 first
                 in
                 translating
                 
                   noua
                   Editio
                   Symboli
                   ,
                   The
                   making
                   of
                   a
                   new
                   Crede
                   ,
                
                 whereas
                 it
                 should
                 be
                 
                   The
                   new
                   Edition
                   of
                   the
                   Crede
                
                 thus
                 causing
                 the
                 newnes
                 to
                 consist
                 in
                 the
                 newnes
                 of
                 our
                 beleefe
                 or
                 Crede
                 ,
                 and
                 yet
                 as
                 you
                 see
                 in
                 S.
                 Thomas
                 the
                 worde
                 new
                 ,
                 is
                 ioyned
                 onely
                 with
                 the
                 Edition
                 or
                 explication
                 of
                 the
                 Crede
                 .
                 Secondly
                 in
                 retayning
                 from
                 the
                 Reader
                 those
                 other
                 latter
                 wordes
                 which
                 doe
                 expresse
                 S.
                 Thomas
                 his
                 meaning
                 therein
                 ,
                 to
                 wit
                 ,
                 that
                 no
                 new
                 faith
                 or
                 Crede
                 contrary
                 to
                 the
                 first
                 is
                 decreed
                 thereby
                 ,
                 but
                 the
                 former
                 onely
                 is
                 more
                 fully
                 explicated
                 ,
                 the
                 reason
                 whereof
                 he
                 thus
                 deliuereth
                 euen
                 in
                 the
                 same
                 paragraph
                 .
                 
                   In
                   doctrina
                   Christi
                   &
                   Apostoloris
                   &c.
                   The
                   truth
                   of
                   faith
                   is
                   sufficiently
                   explicated
                   in
                   the
                   doctrine
                   of
                   Christ
                   and
                   his
                   Apostles
                   :
                   but
                   because
                   wilfull
                   men
                   do
                   peruert
                   ,
                   to
                   their
                   owne
                   destruction
                   ,
                   the
                   doctrine
                   of
                   the
                   Apostles
                   and
                   Scriptures
                   :
                   therefore
                   it
                   was
                   necessary
                   that
                   there
                   should
                   be
                   in
                   processe
                   of
                   tyme
                   ,
                   an
                   explication
                   of
                   faith
                   against
                   
                   all
                   ensuing
                   erroures
                   .
                
                 Here
                 you
                 haue
                 manifested
                 the
                 true
                 reason
                 of
                 S.
                 Thomas
                 his
                 former
                 wordes
                 :
                 aud
                 consequently
                 here
                 is
                 discouered
                 che
                 vncharitable
                 impudency
                 of
                 our
                 minister
                 ,
                 to
                 diuorce
                 the
                 said
                 wordes
                 from
                 their
                 legitimate
                 and
                 maine
                 sence
                 :
                 but
                 it
                 semeth
                 that
                 he
                 professing
                 him self
                 a
                 publick
                 aduersary
                 to
                 the
                 catholick
                 Religion
                 ,
                 thinketh
                 it
                 iustifiable
                 to
                 impugne
                 the
                 same
                 by
                 any
                 deceitfull
                 or
                 indir●ct
                 stratagems
                 whatsoeuer
                 .
                 
                   Dolus
                   an
                   virtus
                   quis
                   in
                   hoste
                   requirat
                   .
                   Virg.
                   
                
              
            
             
               
                 The
                 8
                 Paragraph
                 .
                 Doctor
                 Stapleton
                 corrupted
                 concerning
                 the
                 same
                 subiect
                 .
              
               
                 In
                 lyke
                 sort
                 to
                 shew
                 to
                 his
                 Reader
                 what
                 s●pposed
                 transcendency
                 of
                 soueraignty
                 and
                 power
                 the
                 Catholickes
                 geue
                 to
                 the
                 Pope
                 :
                 he
                 ,
                 pag.
                 68.
                 thus
                 writeth
                 .
                 
                   Stapleton
                   Praefat.
                   princip
                   .
                   fidei
                   doctrinal
                   .
                   saith
                   .
                   The
                   foundation
                   of
                   our
                   Religion
                   is
                   of
                   necessity
                   placed
                   vpon
                   the
                   authority
                   of
                   this
                   mans
                   teaching
                
                 (
                 meaning
                 of
                 the
                 Pope
                 )
                 
                   in
                   which
                   we
                   heare
                   god
                   h●m
                   self
                   speaking
                   .
                
                 In
                 all
                 that
                 Preface
                 I
                 assure
                 thee
                 good
                 Reader
                 ,
                 there
                 is
                 no
                 such
                 saying
                 at
                 al
                 ;
                 and
                 therefore
                 it
                 is
                 merely
                 forged
                 by
                 our
                 calumnious
                 minister
                 ,
                 thereby
                 first
                 to
                 suggest
                 that
                 we
                 make
                 the
                 Pope
                 the
                 foundation
                 of
                 our
                 faith
                 which
                 we
                 asscribe
                 to
                 Christ
                 Iesus
                 onely
                 .
                 Secondly
                 that
                 we
                 beare
                 the
                 ignorant
                 in
                 hand
                 that
                 we
                 accompt
                 the
                 Pope
                 as
                 an
                 other
                 God
                 :
                 the
                 nearest
                 wordes
                 in
                 that
                 Preface
                 that
                 can
                 beare
                 any
                 resemblance
                 at
                 all
                 to
                 these
                 ,
                 I
                 will
                 here
                 set
                 downe
                 .
                 
                   Quae
                   prima
                   sunt
                   fidei
                   nostrae
                   elementa
                   &c.
                   Such
                   pointes
                   as
                   are
                   the
                   first
                   elements
                   or
                   principles
                   of
                   our
                   faith
                   ,
                   and
                   yet
                   the
                   baises
                   or
                   foundation
                   thereof
                   as
                   the
                   true
                   Catholick
                   and
                   Apostolick
                   Church
                   of
                   God
                   ,
                   the
                   necessary
                   and
                   infallible
                   power
                   of
                   the
                   Church
                   to
                   teach
                   and
                   Iudg
                   matters
                   of
                   
                   faith
                   ,
                   the
                   persons
                   in
                   whom
                   this
                   power
                   remayneth
                   ,
                   the
                   meanes
                   which
                   the
                   said
                   persons
                   ,
                   ought
                   and
                   are
                   accustomed
                   to
                   vse
                   in
                   iudging
                   and
                   teaching
                   ,
                   the
                   cheif
                   heades
                   or
                   branches
                   about
                   which
                   this
                   power
                   is
                   exercysed
                   ,
                   as
                   to
                   determine
                   some
                   certaine
                   and
                   authenticall
                   Canon
                   of
                   Scripture
                   ,
                   to
                   geue
                   the
                   vndoubted
                   and
                   au●henticall
                   interpreta●ion
                   thereof
                   ,
                   and
                   finally
                   (
                   besydes
                   the
                   decreeing
                   of
                   the
                   Canon
                   of
                   the
                   Scripture
                   )
                   to
                   deliuer
                   and
                   command
                   the
                   vnwriten
                   .
                   Articles
                   of
                   faith
                   :
                   all
                   these
                   I
                   say
                   ,
                   which
                   are
                   principia
                   doctrinalia
                   ,
                   doctrinall
                   principles
                   of
                   our
                   faith
                   ,
                   and
                   which
                   do
                   teach
                   ,
                   confirme
                   ,
                   and
                   explaine
                   ,
                   the
                   same
                   ,
                   the
                   heritikes
                   of
                   our
                   vnfortunate
                   tyme
                   ,
                   haue
                   most
                   fowly
                   denyed
                   ,
                   contaminated
                   ,
                   and
                   depraued
                   .
                
              
               
                 How
                 many
                 wheeles
                 and
                 deductions
                 of
                 inferences
                 here
                 neede
                 we
                 before
                 we
                 can
                 draw
                 out
                 M.
                 Whytes
                 alledged
                 sence
                 ,
                 and
                 yet
                 he
                 deliuereth
                 it
                 in
                 a
                 different
                 letter
                 with
                 the
                 vshering
                 wordes
                 of
                 ,
                 Stapleton
                 saith
                 ,
                 as
                 though
                 they
                 were
                 the
                 very
                 precise
                 wordes
                 of
                 the
                 said
                 Authour
                 ;
                 or
                 what
                 is
                 geuen
                 more
                 to
                 the
                 Pope
                 then
                 to
                 the
                 reste
                 heare
                 specifyed
                 ?
                 Yet
                 our
                 minister
                 blushed
                 not
                 to
                 particularyze
                 ,
                 what
                 here
                 is
                 spoken
                 in
                 respect
                 of
                 the
                 principles
                 of
                 faith
                 in
                 generall
                 ,
                 onely
                 to
                 the
                 pope
                 .
                 Againe
                 ,
                 his
                 sleight
                 further
                 appeareth
                 in
                 taking
                 the
                 word
                 foundation
                 ,
                 in
                 an
                 equiuocall
                 and
                 dooble
                 sence
                 ,
                 for
                 he
                 will
                 needes
                 accept
                 it
                 (
                 to
                 make
                 the
                 saying
                 more
                 odious
                 )
                 for
                 that
                 which
                 is
                 an
                 essentiall
                 and
                 primatiue
                 foundation
                 of
                 faith
                 ,
                 (
                 which
                 is
                 Christ
                 Iesus
                 )
                 whereas
                 D.
                 Stapleton
                 here
                 meaneth
                 (
                 according
                 to
                 the
                 tytle
                 of
                 his
                 booke
                 )
                 
                   Principia
                   fidei
                   doctrinalia
                
                 ,
                 onely
                 
                   Doctrinall
                   principles
                
                 or
                 Secondary
                 foundations
                 ,
                 which
                 as
                 him self
                 saith
                 
                   fidem
                   docent
                   ,
                   confirmant
                   ,
                   explicant
                   ,
                
                 doe
                 teach
                 ,
                 confirme
                 ,
                 and
                 explaine
                 our
                 faith
                 .
                 Thus
                 the
                 further
                 we
                 dog
                 him
                 in
                 his
                 allegations
                 ,
                 the
                 more
                 we
                 shall
                 be
                 assured
                 that
                 deprauing
                 and
                 strangely
                 detorting
                 the
                 wrytinges
                 of
                 Catholick
                 Doctors
                 ,
                 and
                 the
                 Fathers
                 ,
                 is
                 (
                 among
                 the
                 rest
                 )
                 those
                 feble
                 supportes
                 whereupon
                 his
                 
                 cause
                 leaneth
                 .
              
            
             
               
                 The
                 9
                 paragraph
                 .
                 S.
                 Ciprian
                 strangely
                 handled
                 against
                 Appeales
                 to
                 Rome
                 .
              
               
                 It
                 haith
                 euer
                 bene
                 the
                 course
                 of
                 former
                 heritikes
                 not
                 onely
                 with
                 contumelies
                 to
                 disgrace
                 the
                 deserued
                 renowne
                 of
                 the
                 Popes
                 and
                 Church
                 of
                 Rome
                 ,
                 but
                 also
                 with
                 their
                 subtilty
                 and
                 corruption
                 falsely
                 to
                 detracte
                 from
                 theire
                 iust
                 authority
                 and
                 prerogatiues
                 .
                 In
                 which
                 kynd
                 our
                 minister
                 (
                 to
                 shew
                 him self
                 lawfully
                 descended
                 )
                 in
                 proofe
                 of
                 his
                 dislyke
                 of
                 Appeales
                 from
                 other
                 Bishopes
                 to
                 the
                 Bishopes
                 of
                 Rome
                 :
                 produceth
                 pag.
                 188
                 S.
                 Ciprian
                 in
                 these
                 wordes
                 ,
                 
                   Nay
                   Ciprian
                   saith
                   .
                   The
                   vnity
                   of
                   Bishopes
                   is
                   broken
                   ,
                   when
                   euen
                   runne
                   from
                   theire
                   owne
                   ,
                   to
                   the
                   Bishope
                   of
                   Rome
                   .
                
                 which
                 wordes
                 (
                 if
                 they
                 had
                 bene
                 true
                 )
                 being
                 much
                 materiall
                 ,
                 caused
                 me
                 diligently
                 to
                 peruse
                 the
                 Epistle
                 quoted
                 :
                 but
                 indede
                 agreable
                 to
                 my
                 expectation
                 ,
                 I
                 found
                 none
                 such
                 ,
                 and
                 therefore
                 truly
                 deemed
                 them
                 to
                 be
                 framed
                 in
                 the
                 fournace
                 of
                 M.
                 Whytes
                 forgeries
                 .
              
               
                 And
                 though
                 in
                 the
                 Epistle
                 cyted
                 ,
                 S.
                 Ciprian
                 reprehēdeth
                 certaine
                 heritikes
                 ,
                 who
                 being
                 iudicially
                 cōuicted
                 in
                 Africk
                 ,
                 
                   sayled
                   to
                   Rome
                   with
                   the
                   marchandise
                   of
                   their
                
                 lyes
                 ●
                 endeuoring
                 by
                 their
                 subtill
                 and
                 
                   cunning
                   rashnes
                   ,
                   to
                   break
                   the
                   concord
                   of
                   Bishopes
                   ,
                
                 yet
                 was
                 he
                 so
                 farr
                 from
                 disprouing
                 of
                 any
                 lawfull
                 Appeale
                 to
                 Rome
                 ,
                 as
                 that
                 in
                 the
                 same
                 place
                 he
                 auoucheth
                 Rome
                 to
                 be
                 the
                 Chaire
                 of
                 
                   Peter
                   ,
                   and
                   principall
                   Church
                   from
                   whence
                   preistly
                   vnity
                   aryseth
                   :
                
                 yea
                 he
                 scorned
                 the
                 said
                 heritykes
                 as
                 not
                 
                   knowing●
                   the
                   Romanes
                   to
                   be
                   those
                   vnto
                   whom
                   vntruth
                   could
                   haue
                   no
                   accesse
                
                 :
                 and
                 withall
                 further
                 affirming
                 
                   that
                   the
                   truth
                   should
                   sayle
                   after
                   them
                   to
                   Rome
                   ,
                   which
                   with
                   proofe
                   of
                   the
                   thing
                   certaine
                   should
                   cōuince
                   their
                   lying
                   tongues
                   .
                
                 All
                 which
                 doth
                 plainely
                 make
                 knowen
                 S.
                 Ciprianes
                 true
                 conceipt
                 of
                 
                 Romes
                 superiority
                 :
                 and
                 indeede
                 doth
                 strongly
                 confirme
                 our
                 Catholick
                 doctrine
                 concerning
                 Appeales
                 .
                 For
                 if
                 those
                 heritykes
                 censured
                 by
                 the
                 Bishopes
                 of
                 Africk
                 to
                 auoyde
                 their
                 present
                 punishment
                 appealed
                 to
                 Rome
                 :
                 no
                 doubt
                 this
                 argueth
                 that
                 Appeales
                 to
                 Rome
                 were
                 in
                 vse
                 as
                 then
                 ,
                 and
                 though
                 the
                 Appellantes
                 were
                 heritykes
                 ,
                 yet
                 in
                 that
                 otherwise
                 their
                 Appeale
                 had
                 bene
                 plainely
                 ,
                 vaine
                 ,
                 foolish
                 ,
                 and
                 fruitlesse
                 :
                 it
                 manifestly
                 supposeth
                 the
                 foresaid
                 Authority
                 of
                 admitting
                 Appeales
                 to
                 reside
                 in
                 the
                 Bishope
                 of
                 Rome
                 .
                 Further
                 though
                 S.
                 Ciprian
                 reprehended
                 them
                 being
                 lawfully
                 conuicted
                 for
                 their
                 further
                 Appealing
                 and
                 not
                 submitting
                 them selues
                 to
                 their
                 immediate
                 Pastors
                 :
                 yet
                 doth
                 he
                 no-where
                 so
                 much
                 as
                 insinuate
                 vpon
                 iust
                 occasions
                 the
                 vnlawfulnes
                 of
                 Appeales
                 ,
                 but
                 euen
                 in
                 this
                 very
                 place
                 doth
                 imply
                 the
                 contrary
                 by
                 his
                 sending
                 after
                 the
                 foresaid
                 heritikes
                 to
                 the
                 Romane
                 Church
                 to
                 enforme
                 her
                 of
                 the
                 truth
                 :
                 which
                 ,
                 if
                 it
                 had
                 not
                 bene
                 in
                 regard
                 of
                 her
                 foresaid
                 Superiority
                 or
                 Primacy
                 ,
                 had
                 bene
                 altogether
                 neede-les
                 ,
                 &
                 peraduenture
                 inconuenient
                 .
              
               
                 And
                 whereas
                 M.
                 Whyte
                 a
                 litle
                 before
                 cyteth
                 these
                 wordes
                 of
                 S.
                 Ciprian
                 ,
                 
                   vnlesse
                   peraduenture
                   a
                   few
                   desperate
                   and
                   gracelesse
                   persons
                   think
                   the
                   Authority
                   of
                   the
                   Bishopes
                   in
                   Africk
                   that
                   iudged
                   them
                   to
                   be
                   lesse
                
                 :
                 it
                 is
                 plaine
                 by
                 the
                 text
                 that
                 he
                 maketh
                 not
                 this
                 comparison
                 with
                 the
                 Bishop
                 of
                 Rome
                 ,
                 but
                 with
                 those
                 hereticall
                 Bishopes
                 which
                 were
                 censured
                 and
                 condemned
                 by
                 the
                 Bishopes
                 of
                 Africk
                 .
                 To
                 conclude
                 when
                 M.
                 Whyte
                 sheweth
                 me
                 in
                 the
                 Epistle
                 cyted
                 of
                 S.
                 Ciprian
                 these
                 wordes
                 obiected
                 ,
                 
                   the
                   vnity
                   of
                   Bishopes
                   is
                   broken
                   ,
                   when
                   men
                   runne
                   from
                   their
                   owne
                   to
                   the
                   Bishope
                   of
                   Rome
                   :
                
                 I
                 will
                 publikely
                 declaime
                 him
                 the
                 cuningest
                 Optician
                 ,
                 or
                 rather
                 Magician
                 ,
                 that
                 the
                 whole
                 ministery
                 of
                 England
                 affordeth
                 .
              
            
             
               
               
                 The
                 10
                 Paragraph
                 .
                 The
                 Rhemists
                 abused
                 concerning
                 the
                 Authority
                 of
                 the
                 Church
              
               
                 Againe
                 pag.
                 119.
                 our
                 fraudulent
                 Doctor
                 laboureth
                 much
                 to
                 induce
                 his
                 credulous
                 Readers
                 to
                 beleue
                 ;
                 that
                 we
                 hold
                 that
                 the
                 Church
                 can
                 at
                 her
                 pleasure
                 make
                 that
                 Scripture
                 which
                 is
                 not
                 ,
                 and
                 vnmake
                 that
                 which
                 once
                 is
                 scripture
                 ,
                 thereupon
                 saying
                 ,
                 that
                 
                   the
                   papists
                   haue
                   a
                   principle
                   among
                   them
                   ,
                   that
                   the
                   Scripres
                   receiue
                   all
                   their
                   authority
                   from
                   the
                   Church
                   .
                
                 he
                 seketh
                 to
                 proue
                 it
                 in
                 the
                 next
                 lynes
                 from
                 a
                 testimony
                 of
                 the
                 Rhemistes
                 gal
                 .
                 6.
                 thus
                 alledging
                 them
                 .
                 
                   The
                   Scriptures
                   are
                   not
                   knowne
                   to
                   be
                   true
                   ,
                   neither
                   are
                   Christians
                   bound
                   to
                   receaue
                   them
                   ,
                   without
                   the
                   attestation
                   of
                   the
                   Church
                   .
                
                 Here
                 againe
                 he
                 curtayleth
                 their
                 sentence
                 ,
                 concealing
                 such
                 their
                 wordes
                 as
                 do
                 lymite
                 the
                 Churches
                 authority
                 therein
                 ,
                 and
                 wherein
                 they
                 do
                 acknowledg
                 an
                 infallible
                 truth
                 of
                 the
                 Scriptures
                 before
                 any
                 approbation
                 of
                 the
                 Church
                 :
                 therefore
                 you
                 shall
                 haue
                 their
                 wordes
                 alledged
                 at
                 large
                 .
                 
                   The
                   Scriptures
                
                 (
                 say
                 they
                 )
                 
                   which
                   are
                   indeede
                   of
                   the
                   Holy
                   Ghosts
                   indyting
                   ,
                   being
                   put
                   into
                   the
                   Churches
                   tryall
                   ,
                   are
                   found
                   proued
                   and
                   testifyed
                   vnto
                   the
                   world
                   to
                   be
                   such
                   (
                   and
                   not
                   made
                   true
                   ,
                   altered
                   ,
                   or
                   amended
                   by
                   the
                   same
                   )
                
                 without
                 which
                 attestation
                 of
                 the
                 Church
                 
                   (
                   the
                   holy
                   Scriptures
                   in
                   them selues
                   were
                   alwayes
                   true
                   before
                   )
                   but
                   not
                   so
                   knowne
                   to
                   be
                   to
                   all
                   Christians
                   ,
                   nor
                   they
                   so
                   bound
                   to
                   take
                   them
                   .
                
              
               
                 Here
                 the
                 Rhemistes
                 onely
                 say
                 that
                 the
                 truth
                 of
                 the
                 Scriptures
                 can
                 not
                 be
                 made
                 knowne
                 to
                 vs
                 without
                 the
                 attestation
                 of
                 the
                 Church
                 :
                 And
                 that
                 this
                 is
                 all
                 which
                 M.
                 Whyte
                 can
                 collect
                 from
                 this
                 testimony
                 which
                 we
                 willingly
                 graunt
                 .
                 Yet
                 where
                 the
                 Rhemistes
                 in
                 this
                 very
                 place
                 do
                 vse
                 wordes
                 of
                 reuerence
                 to
                 the
                 Scriptures
                 
                 &
                 embrace
                 their
                 infallibility
                 ,
                 as
                 these
                 ,
                 
                   The
                   Scriptures
                   are
                   not
                   made
                   true
                   ,
                   altered
                   ,
                   or
                   amended
                   by
                   the
                   Church
                   .
                
                 And
                 againe
                 ,
                 without
                 the
                 
                   attestation
                   of
                   the
                   Church
                   ,
                   the
                   holy
                   Scriptures
                   in
                   themselues
                   were
                   alwayes
                   true
                   :
                
                 As
                 also
                 wheare
                 it
                 is
                 set
                 downe
                 by
                 them
                 in
                 the
                 mergent
                 euen
                 in
                 that
                 place
                 .
                 
                   The
                   Church
                   maketh
                   not
                   canonicall
                   Scripture
                   ,
                   but
                   declareth
                   that
                   it
                   is
                   so
                   .
                
                 These
                 I
                 say
                 ,
                 though
                 parcels
                 of
                 the
                 former
                 sentence
                 or
                 merginall
                 explications
                 thereof
                 ,
                 the
                 D.
                 haith
                 after
                 his
                 accustomed
                 maner
                 most
                 calumniously
                 ouerskipped
                 .
                 Thus
                 it
                 will
                 still
                 be
                 found
                 that
                 the
                 sphere
                 of
                 this
                 his
                 learned
                 Treatise
                 (
                 what
                 glorious
                 motion
                 soeuer
                 it
                 semeth
                 hitherto
                 to
                 haue
                 in
                 the
                 sight
                 of
                 his
                 ignorant
                 fauorites
                 )
                 turneth
                 vpon
                 the
                 poles
                 of
                 shame
                 full
                 corruptions
                 ,
                 &
                 lying
                 deceiptes
                 .
              
            
             
               
                 The
                 11.
                 
                 Paragraph
                 .
                 Cardinall
                 Cusanus
                 corrupted
                 concerning
                 the
                 same
                 subiect
                 .
              
               
                 Againe
                 continuing
                 his
                 former
                 proiect
                 .
                 pag.
                 51.
                 he
                 bringeth
                 in
                 the
                 Cardinall
                 Cusanus
                 saying
                 Epist.
                 3.
                 pa.
                 3.
                 
                 
                   When
                   the
                   Church
                   changeth
                   her
                   Iudgment
                   ;
                   God
                   also
                   changeth
                   his
                   .
                
                 This
                 he
                 vrgeth
                 to
                 make
                 vs
                 mantayne
                 that
                 God
                 doth
                 so
                 subiect
                 his
                 iudgment
                 to
                 the
                 church
                 ,
                 that
                 supposing
                 (
                 for
                 it
                 is
                 a
                 mere
                 supposall
                 )
                 the
                 church
                 should
                 alter
                 or
                 change
                 any
                 essentiall
                 or
                 fundamentall
                 poynte
                 of
                 faith
                 whatsoeuer
                 ,
                 by
                 interpreting
                 the
                 Scripture
                 otherwyse
                 then
                 before
                 it
                 did
                 (
                 for
                 M.
                 Whyte
                 setteth
                 this
                 sentence
                 downe
                 without
                 any
                 restraint
                 ,
                 &
                 so
                 conformably
                 thereto
                 styleth
                 the
                 page
                 ,
                 
                   The
                   sence
                   of
                   Scripture
                   changed
                   with
                   the
                   tyme
                
                 )
                 that
                 then
                 god
                 also
                 doth
                 chāg
                 his
                 mynde
                 therein
                 so
                 warrantiug
                 the
                 truth
                 of
                 this
                 new
                 stamped
                 article
                 .
                 But
                 let
                 vs
                 see
                 how
                 the
                 wordes
                 do
                 lye
                 in
                 Cusanus
                 ,
                 thus
                 they
                 are
                 .
                 
                   Sicut
                   quondam
                   coniugium
                   praeferebatur
                   
                   Castitati
                   &c.
                   As
                   in
                   former
                   tymes
                
                 (
                 meaninge
                 in
                 the
                 firster
                 ages
                 of
                 the
                 world
                 )
                 
                   matrimony
                   was
                   preferred
                   by
                   the
                   Church
                   before
                   Chastity
                   :
                   so
                   was
                   it
                   preferred
                   euen
                   by
                   God.
                   But
                   after
                   the
                   Iudgment
                   of
                   the
                   Church
                   being
                   changed
                   therein
                
                 (
                 meaning
                 after
                 the
                 world
                 was
                 fully
                 peopled
                 )
                 
                   gods
                   Iudgment
                   it
                   changed
                   also
                   .
                   (
                   If
                   therefore
                   the
                   Church
                   doth
                   Iudg
                   any
                   act
                   to
                   be
                   of
                   great
                   merite
                   in
                   reguard
                   of
                   the
                   present
                   circumstances
                   ,
                   and
                   in
                   an
                   other
                   tyme
                   after
                   shall
                   Iudg
                   an
                   other
                   act
                   to
                   be
                   of
                   greater
                   valew
                   ,
                   &c.
                   it
                   is
                   euident
                   that
                   the
                   greatnes
                   of
                   the
                   merite
                   doth
                   much
                   depende
                   vpon
                   the
                   Iudgment
                   of
                   the
                   Church
                   .
                
                 Thus
                 what
                 is
                 here
                 spoken
                 onely
                 of
                 the
                 diuersity
                 of
                 merit
                 of
                 one
                 and
                 the
                 same
                 action
                 according
                 to
                 the
                 different
                 circumstances
                 of
                 tyme
                 or
                 place
                 :
                 M.
                 Whyte
                 will
                 needes
                 extend
                 (
                 besides
                 the
                 intention
                 of
                 the
                 Author
                 )
                 to
                 the
                 chang
                 of
                 any
                 dogmaticall
                 point
                 how
                 great
                 soeuer
                 of
                 Religion●
                 and
                 this
                 he
                 doth
                 by
                 nakedly
                 setting
                 downe
                 one
                 lyne
                 which
                 is
                 the
                 middest
                 of
                 the
                 periode
                 ,
                 but
                 subtily
                 according
                 to
                 his
                 maner
                 omitting
                 both
                 the
                 wordes
                 precedent
                 (
                 wherein
                 the
                 instance
                 is
                 geuen
                 ,
                 and
                 whereunto
                 the
                 sence
                 of
                 the
                 former
                 sentence
                 is
                 peculierly
                 tyed
                 )
                 as
                 also
                 the
                 wordes
                 subsequēt
                 contayning
                 the
                 reason
                 thereof
                 .
                 But
                 it
                 semeth
                 he
                 haith
                 vowed
                 with
                 him self
                 neuer
                 to
                 alledg
                 any
                 one
                 testimony
                 ingeniously
                 and
                 plainely
                 ,
                 seing
                 his
                 true
                 quotations
                 (
                 i●
                 any
                 such
                 be
                 )
                 may
                 ,
                 for
                 their
                 quantity
                 ,
                 be
                 engrauen
                 within
                 a
                 ring
                 ,
                 whereas
                 his
                 wilfull
                 deprauations
                 doe
                 stretch
                 beyond
                 all
                 reasonable
                 dimension
                 .
              
            
             
               
                 The
                 12
                 Paragraph
                 .
                 The
                 Canon
                 Law
                 corrupted
                 concerning
                 the
                 Pope
                 .
              
               
                 In
                 nothing
                 more
                 doth
                 M.
                 Whyte
                 manifest
                 or
                 continue
                 his
                 implacable
                 hatred
                 or
                 his
                 dexterity
                 in
                 falsification
                 ,
                 then
                 against
                 the
                 Church
                 and
                 Pope
                 of
                 Rome
                 :
                 amongest
                 
                 many
                 take
                 this
                 example
                 folowing
                 .
                 pag.
                 433.
                 
                 
                   I
                   am
                   affrayd
                
                 (
                 saih
                 he
                 )
                 
                   I
                   haue
                   bene
                   to
                   bold
                   in
                   medling
                   with
                   these
                   matters
                   :
                   for
                   the
                   Church
                   of
                   Rome
                   haith
                   a
                   Law
                   within
                   her self
                   ,
                   that
                   it
                   is
                
                 (
                 and
                 then
                 foloweth
                 in
                 a
                 different
                 letter
                 as
                 though
                 they
                 were
                 the
                 wordes
                 of
                 the
                 Canon
                 law
                 )
                 
                   sacriledg
                   to
                   reason
                   about
                   the
                   Popes
                   doinges
                   whose
                   murders
                   are
                   excused
                   lyke
                   Sampsons
                   ,
                   and
                   theftes
                   lyke
                   the
                   Hebrues
                   ,
                   &
                   Adultries
                   lyke
                   Iacobs
                   .
                
                 But
                 here
                 I
                 must
                 charg
                 you
                 with
                 much
                 fowle
                 demeanour
                 :
                 for
                 first
                 you
                 affirme
                 that
                 the
                 wordes
                 cyted
                 are
                 a
                 Law
                 of
                 the
                 Romane
                 Church
                 ,
                 whereas
                 they
                 are
                 onely
                 taken
                 out
                 of
                 the
                 glosse
                 or
                 comment
                 ,
                 which
                 is
                 a
                 thing
                 much
                 different
                 ,
                 and
                 of
                 incomparable
                 lesse
                 authority
                 then
                 the
                 Law
                 it self
                 .
                 Secondly
                 whereas
                 in
                 the
                 Law
                 it
                 is
                 disputed
                 what
                 censure
                 is
                 to
                 be
                 geuen
                 when
                 the
                 case
                 is
                 doubtfull
                 whether
                 the
                 Pope
                 haith
                 sinned
                 or
                 noe
                 ,
                 as
                 by
                 committing
                 adultry
                 or
                 murder
                 :
                 to
                 which
                 it
                 is
                 answeared
                 ,
                 that
                 in
                 that
                 case
                 it
                 is
                 to
                 be
                 presumed
                 in
                 the
                 Popes
                 behalf
                 ,
                 yea
                 (
                 saith
                 the
                 glosser
                 in
                 this
                 case
                 )
                 
                   sacrilegii
                   instar
                   esset
                   disputare
                   de
                   facto
                   suo
                   .
                   Vel
                   dic
                   quod
                   facta
                   Papae
                   accusantur
                   vt
                   homicidia
                   Samsonis
                   ,
                   &
                   surta
                   Hehraeorum
                   ,
                   &
                   adulterium
                   Iacob
                   .
                   It
                   were
                   lyke
                   Sacriledg
                
                 (
                 in
                 that
                 doubtfull
                 case
                 )
                 
                   to
                   dispute
                   of
                   his
                   fact
                   .
                   Or
                   say
                   that
                   the
                   deedes
                   of
                   the
                   Pope
                   are
                   accused
                   as
                   the
                   murders
                   of
                   Samson
                   ,
                   the
                   thefts
                   of
                   the
                   Hehrues
                   ,
                   &
                   the
                   Adultery
                   of
                   Iacob
                   .
                
                 What
                 is
                 here
                 spoken
                 in
                 defence
                 of
                 the
                 pope
                 which
                 euery
                 Christian
                 ought
                 not
                 to
                 performe
                 in
                 defence
                 of
                 his
                 neighbour
                 ,
                 to
                 wit
                 ,
                 in
                 a
                 case
                 doubtfull
                 ,
                 to
                 think
                 and
                 speake
                 the
                 best
                 ?
                 Are
                 not
                 those
                 factes
                 of
                 Samson
                 ,
                 the
                 Hebrues
                 ,
                 and
                 Iacob
                 ,
                 piously
                 censured
                 by
                 the
                 learnedst
                 Doctors
                 ?
                 But
                 with
                 what
                 front
                 do
                 you
                 auouch
                 so
                 absolutely
                 and
                 in
                 generall
                 ,
                 that
                 according
                 to
                 the
                 law
                 of
                 the
                 Romane
                 Church
                 it
                 is
                 
                   sacriledg
                   to
                   reason
                   about
                   the
                   Popes
                   doinges
                   ,
                
                 whereas
                 the
                 glosser
                 saith
                 onely
                 
                   In
                   dubiis
                   &c.
                   when
                   the
                   case
                   is
                   doubtfull
                
                 of
                 the
                 Popes
                 fact
                 ,
                 
                   instar
                   sacrilegii
                   &c.
                   
                   It
                   were
                   lyke
                   Sacriledg
                   to
                   dispute
                   of
                   his
                   fact
                   .
                
                 Will
                 
                 you
                 of
                 doubtfull
                 premisses
                 inferre
                 an
                 absolute
                 conclusion
                 ?
                 Would
                 you
                 take
                 it
                 kindly
                 if
                 in
                 a
                 case
                 (
                 admitting
                 it
                 but
                 doubtfull
                 )
                 whether
                 a
                 certaine
                 minister
                 had
                 beene
                 drunke
                 ,
                 should
                 absolutely
                 affirme
                 that
                 the
                 
                   protestants
                   Church
                   haith
                   a
                   Law
                   within
                   her self
                   ,
                   that
                   it
                   is
                   Sacriledg
                   to
                   reason
                   about
                   ministers
                   doinges
                   ,
                   whose
                   drunkenes
                   is
                   excused
                   as
                   Noes
                   &c.
                   
                
              
            
             
               
                 The
                 13.
                 
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 against
                 the●
                 Popes
                 Authority
                 .
              
               
                 As
                 the
                 former
                 deprauations
                 were
                 practised
                 in
                 ouermuch
                 aduauncing
                 and
                 extolling
                 the
                 Authority
                 of
                 the
                 Church
                 and
                 Pope
                 :
                 so
                 here
                 on
                 the
                 contrary
                 part
                 he
                 falsly
                 alledgeth
                 Bellarmine
                 extenuating
                 and
                 lesning
                 the
                 said
                 power
                 :
                 For
                 thus
                 entytling
                 the
                 page
                 167.
                 
                 
                   The
                   papistes
                   them selues
                   refuse
                   the
                   Popes
                   Iudgment
                   ,
                
                 he
                 laboureth
                 to
                 make
                 good
                 this
                 assertion
                 from
                 the
                 confession
                 of
                 Bellarmine
                 ,
                 who
                 
                   de
                   Rom.
                   Pon.
                   lib.
                
                 4.
                 ca.
                 7.
                 speaking
                 of
                 S.
                 Ciprian
                 withstanding
                 Pope
                 Stephen
                 touchinge
                 rebaptisation
                 ;
                 writeth
                 (
                 as
                 M.
                 Whyte
                 saith
                 )
                 that
                 
                   after
                   the
                   Popes
                   definitiō
                   ,
                   it
                   was
                   free
                   for
                   Ciprian
                   to
                   think
                   otherwise
                
                 :
                 our
                 minister
                 intimating
                 hereby
                 to
                 the
                 Reader
                 ,
                 that
                 Bellarmine
                 mantayneth
                 ,
                 that
                 it
                 is
                 lawfull
                 to
                 beleue
                 contrary
                 to
                 that
                 which
                 is
                 once
                 defyned
                 as
                 a
                 matter
                 of
                 faith
                 by
                 the
                 Pope
                 .
                 Here
                 againe
                 he
                 bestowes
                 on
                 his
                 Reader
                 a
                 broken
                 sentence
                 leauing
                 of
                 in
                 the
                 middest
                 thereby
                 to
                 auoyde
                 the
                 setting
                 downe
                 of
                 what
                 is
                 most
                 materiall
                 ,
                 for
                 Bellarmines
                 wordes
                 are
                 these
                 .
                 
                   Fuit
                   enimpost
                   Pontificis
                   definitionem
                   .
                   &c.
                   It
                   was
                   lawfull
                   after
                   the
                   definition
                   of
                   the
                   Pope
                   to
                   think
                   otherwyse
                   as
                   Augustine
                   affirmeth
                   beoause
                   the
                   Pope
                   ,
                   noluit
                   rem
                   ipsam
                   de
                   fide
                   facere
                   sine
                   generaliconcilio
                   ,
                   would
                   not
                   make
                   it
                   as
                   a
                   matter
                   of
                   Faith
                   without
                   a
                   generall
                   Councell
                   ,
                   but
                   onely
                   in
                   the
                   meane
                   tyme
                   willed
                   the
                   auncient
                   custome
                   to
                   be
                   obserued
                
                 )
                 And
                 then
                 after
                 ,
                 
                   Stephanus
                   nō
                   
                   defiuiuis
                   rem
                   illam
                   tanquam
                   de
                   fide
                   .
                   P.
                   Stephen
                   did
                   not
                   defyne
                   the
                   matter
                   as
                   a
                   poynt
                   of
                   Faith
                   ,
                   yet
                   he
                   commaunded
                   earnestly
                   that
                   heritykes
                   should
                   not
                   be
                   rebaptysed
                   .
                
              
               
                 See
                 here
                 now
                 the
                 integrity
                 of
                 our
                 minister
                 ,
                 who
                 purpo●ly
                 concealeth
                 that
                 part
                 of
                 the
                 sentence
                 which
                 isexpresly
                 contrary
                 to
                 that
                 sence
                 in
                 the
                 which
                 he
                 alledgeth
                 the
                 former
                 wordes
                 thereof
                 .
                 For
                 Bellarmine
                 vnderstandeth
                 by
                 the
                 wordes
                 
                   post
                   definitionem
                
                 ,
                 after
                 it
                 was
                 commanded
                 that
                 rebaptisation
                 should
                 not
                 be
                 vsed
                 ,
                 and
                 not
                 after
                 it
                 was
                 sententially
                 defined
                 as
                 an
                 article
                 of
                 faith
                 (
                 as
                 M.
                 Wayte
                 semeth
                 to
                 force
                 .
                 )
                 Now
                 Catholickes
                 do
                 graunt
                 that
                 it
                 is
                 lawfull
                 to
                 hould
                 or
                 beleue
                 contrary
                 to
                 the
                 practise
                 of
                 what
                 the
                 Pope
                 commandeth
                 ,
                 so
                 that
                 we
                 do●
                 according
                 to
                 his
                 commandement
                 ,
                 and
                 as
                 long
                 as
                 the
                 matter
                 it self
                 is
                 not
                 definitiuely
                 decreed
                 by
                 the
                 Pope
                 for
                 a
                 dogmaticall
                 poynt
                 of
                 our
                 beleefe
                 ;
                 &
                 thus
                 much
                 thereof
                 ,
                 from
                 whence
                 we
                 may
                 discerne
                 the
                 Ministers
                 inueterate
                 hatred
                 against
                 the
                 head
                 of
                 Gods
                 Church
                 ,
                 who
                 āswerably
                 thereto
                 speaking
                 of
                 the
                 words
                 of
                 our
                 Sauiour
                 
                   Pasce
                   oues
                   meas
                
                 ,
                 thus
                 styleth
                 some
                 of
                 his
                 pages
                 in
                 his
                 Lucian
                 and
                 scornfull
                 phraze
                 ,
                 
                   Feede
                   my
                   sheepe
                   is
                   not
                   poping
                   .
                
                 But
                 howsoeuer
                 to
                 feede
                 in
                 this
                 place
                 be
                 to
                 
                   pope
                   it
                
                 :
                 I
                 am
                 sure
                 most
                 egregiously
                 and
                 impudently
                 to
                 corrupt
                 Authors
                 is
                 to
                 
                   Whyte
                   it
                
                 .
              
            
          
           
             
               Chapter
               .
               4.
               
               Wherein
               are
               discouered
               sundry
               corruptions
               concerning
               the
               sacred
               Scriptures
               and
               Traditions
               .
            
             
               
                 The
                 1.
                 
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 ,
                 in
                 behalf
                 of
                 the
                 Scripture
                 prouing
                 it self
                 to
                 be
                 the
                 word
                 of
                 God.
                 
              
               
               
                 THE
                 next
                 poynt
                 we
                 are
                 to
                 come
                 to
                 are
                 such
                 his
                 corruptions
                 wherein
                 he
                 pretendeth
                 that
                 the
                 Catholickes
                 doe
                 acknowledge
                 all
                 sufficiency
                 of
                 Scripture
                 both
                 for
                 the
                 interpreting
                 of
                 it self
                 without
                 any
                 needefull
                 explication
                 of
                 the
                 Church
                 thereof
                 ,
                 as
                 also
                 for
                 it
                 fulnesse
                 in
                 contayning
                 expresly
                 all
                 thinges
                 necessary
                 to
                 mans
                 saluation
                 ,
                 excluding
                 thereby
                 all
                 Apostolicall
                 Traditions
                 whatsoeuer
                 .
              
               
                 And
                 first
                 pag.
                 59.
                 shewing
                 that
                 the
                 Scripture
                 is
                 knowen
                 to
                 be
                 the
                 word
                 of
                 God
                 without
                 the
                 attestation
                 of
                 the
                 Church
                 which
                 as
                 he
                 houldeth
                 may
                 be
                 deceatfull
                 ,
                 he
                 alledgeth
                 Bellarmine
                 
                   de
                   verb.
                   des
                   li.
                
                 2.
                 ca.
                 2.
                 thus
                 confessing
                 ,
                 
                   (
                   other
                   meanes
                   may
                   deceaue
                   me
                   )
                
                 but
                 
                   nothing
                   is
                   more
                   knowen
                   ,
                   nothing
                   more
                   certayne
                   then
                   the
                   Scriptures
                   ,
                   that
                   it
                   were
                   the
                   greatest
                   madnes
                   in
                   the
                   world
                   not
                   to
                   beleue
                   them
                   &c.
                   
                
                 See
                 how
                 loth
                 our
                 minister
                 is
                 to
                 cease
                 to
                 be
                 him self
                 ,
                 I
                 meane
                 to
                 cease
                 his
                 notorious
                 corrupting
                 ,
                 for
                 the
                 wordes
                 of
                 Bellarmine
                 are
                 these
                 .
                 
                   Sacris
                   Scripturis
                   quae
                   Prophetieis
                   &
                   Apostolicis
                   literis
                   continentur
                   ,
                   nihil
                   est
                   notins
                   ,
                   nihil
                   certius
                   ,
                   vt
                   stultissimum
                   esse
                   necesse
                   sit
                   ,
                   qui
                   illis
                   fidem
                   esse
                   habendam
                   neget
                   .
                   There
                   is
                   nothing
                   more
                   knowen
                   ,
                   nothing
                   more
                   certaine
                   ,
                   then
                   the
                   holy
                   Scriptures
                   which
                   are
                   contayned
                   in
                   the
                   wryti●ges
                   of
                   the
                   Prophets
                   &
                   Apostles
                   ,
                   in
                   so
                   much
                   that
                   it
                   were
                   a
                   most
                   foolishe
                   thing
                   for
                   any
                   man
                   to
                   deny
                   them
                   .
                
              
               
                 Here
                 first
                 to
                 make
                 Bellarmine
                 insinuate
                 that
                 he
                 houldeth
                 the
                 authority
                 of
                 the
                 Church
                 in
                 any
                 thing
                 to
                 be
                 doubtfull
                 and
                 vncertaine
                 :
                 our
                 minister
                 of
                 his
                 owne
                 brayne
                 haith
                 added
                 these
                 wordes
                 ,
                 
                   other
                   meanes
                   may
                   deceane
                   me
                
                 ,
                 whereas
                 there
                 is
                 not
                 a
                 fillable
                 thereof
                 in
                 Bellarmine
                 .
                 Secondly
                 this
                 place
                 ,
                 as
                 we
                 see
                 ,
                 is
                 produced
                 by
                 him
                 against
                 the
                 authority
                 of
                 the
                 Church
                 ,
                 whereas
                 indeede
                 it
                 is
                 directed
                 against
                 the
                 
                   Swink
                   feldians
                
                 ,
                 who
                 denying
                 the
                 Scriptures
                 ,
                 relyed
                 vpon
                 their
                 priuate
                 illuminations
                 ,
                 as
                 hereafter
                 shall
                 appeare
                 by
                 displaying
                 a
                 
                 strang
                 corruption
                 ,
                 and
                 wresting
                 of
                 Bellarmines
                 saying
                 practised
                 by
                 M.
                 Whyte
                 in
                 pag.
                 17.
                 at
                 the
                 letter
                 q.
                 of
                 which
                 place
                 of
                 Bellarmine
                 ,
                 this
                 here
                 alledged
                 is
                 a
                 parcell
                 .
                 Thus
                 our
                 minister
                 extremely
                 strayneth
                 euery
                 Authority
                 that
                 he
                 setteth
                 downe
                 ,
                 till
                 at
                 the
                 length
                 it
                 burst
                 out
                 into
                 an
                 open
                 and
                 inexcusable
                 corruption
                 .
              
            
             
               
                 The
                 2
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 in
                 proofe
                 that
                 the
                 Scriptures
                 are
                 the
                 onely
                 rule
                 of
                 Faith.
                 
              
               
                 Againe
                 pag
                 17.
                 to
                 proue
                 that
                 all
                 poyntes
                 in
                 controuersy
                 must
                 definitiuely
                 be
                 determined
                 by
                 the
                 writen
                 word
                 alone
                 without
                 any
                 respect
                 to
                 the
                 Churches
                 Authority
                 in
                 the
                 explication
                 thereof
                 ,
                 he
                 marcheth
                 owte
                 once
                 againe
                 making
                 Bellarmine
                 his
                 buckler
                 ,
                 &
                 thereupon
                 alledgeth
                 these
                 wordes
                 of
                 his
                 .
                 
                   The
                   rule
                   of
                   Faith
                   must
                   be
                   certaine
                   and
                   knowen
                   ,
                   for
                   if
                   it
                   be
                   not
                   certaine
                   ,
                   it
                   is
                   no
                   rule
                   at
                   all
                   :
                   If
                   it
                   be
                   not
                   knowen
                   ,
                   it
                   is
                   no
                   rule
                   to
                   vs
                   ,
                   but
                   but
                   nothing
                   is
                   more
                   certaine
                   ,
                   nothing
                   better
                   knowen
                   then
                   the
                   sacred
                   Scriptures
                   contayned
                   in
                   the
                   writinges
                   of
                   the
                   Prophets
                   and
                   Apostles
                   :
                   wherefore
                   the
                   sacred
                   Scripture
                   is
                   the
                   rule
                   of
                   Faith
                   most
                   certaine
                   and
                   most
                   saife
                   ,
                   and
                   God
                   haith
                   taught
                   by
                   corporall
                   letters
                   which
                   we
                   might
                   see
                   &
                   read
                   ,
                   what
                   he
                   would
                   haue
                   vs
                   beleue
                   concerning
                   him
                   .
                
                 Obserue
                 here
                 the
                 refractory
                 and
                 incorrigible
                 frowardnes
                 of
                 our
                 minister
                 ,
                 and
                 how
                 artificiall
                 and
                 exact
                 he
                 sheweth
                 him self
                 in
                 his
                 art
                 of
                 corrupting
                 :
                 For
                 Bellarmine
                 in
                 this
                 Chapter
                 (
                 as
                 is
                 aboue
                 touched
                 )
                 writeth
                 against
                 the
                 Swinkfeldians
                 ,
                 who
                 denyed
                 the
                 Scripture
                 to
                 be
                 the
                 worde
                 of
                 God
                 ,
                 and
                 rested
                 onely
                 vpon
                 their
                 priuate
                 and
                 hiddē
                 reuelations
                 ,
                 and
                 answearably
                 hereto
                 the
                 Tytle
                 of
                 this
                 Chapter
                 is
                 ,
                 
                   Libris
                   qui
                   Canonic●
                   appella●tur
                   ,
                   verbum
                   dei
                   
                   contineri
                   ,
                   That
                   the
                   word
                   of
                   God
                   is
                   contayned
                   in
                   those
                   bookes
                   which
                   are
                   called
                   Canonicall
                   .
                
                 Now
                 the
                 wordes
                 at
                 large
                 are
                 thus
                 in
                 Bellarmine
                 .
                 
                   Regula
                   fides
                   ,
                   certa
                   notaque
                   &c.
                   The
                   Rule
                   of
                   faith
                   ought
                   to
                   be
                   certaine
                   and
                   knowen
                   ,
                   for
                   if
                   it
                   be
                   not
                   knowen
                   ,
                   it
                   can
                   be
                   no
                   Rule
                   to
                   vs
                   ,
                   and
                   if
                   it
                   be
                   not
                   certaine
                   ,
                   it
                   can
                   be
                   no
                   Rule
                   at
                   all
                   .
                   But
                   the
                   reuelation
                   of
                   the
                   priuate
                   spirit
                   although
                   in
                   it self
                   it
                   might
                   be
                   certayne
                   ,
                   yet
                   to
                   vs
                   it
                   can
                   no
                   way
                   be
                   certaine
                   ,
                   except
                   haply
                   it
                   be
                   warrāted
                   with
                   diuyne
                   testimonies
                   ,
                   to
                   wit
                   true
                   miracles
                   .
                
                 And
                 then
                 some
                 sixe
                 lynes
                 after
                 .
                 
                   At
                   sacris
                   Scripturis
                   &c.
                   But
                   nothing
                   is
                   more
                   knowen
                   ,
                   nothing
                   more
                   certaine
                   then
                   the
                   sacred
                   Scriptures
                   which
                   are
                   contayned
                   in
                   the
                   bookes
                   of
                   the
                   Prophets
                   &
                   Apostles
                   .
                
                 And
                 some
                 fourtie
                 or
                 fiftie
                 lynes
                 after
                 .
                 
                   Quare
                   cum
                   sacra
                   Scriptura
                   Regula
                   crodendi
                   &c.
                   
                   Wherefore
                   seing
                   the
                   holy
                   Scripture
                   is
                   a
                   most
                   certaine
                   and
                   a
                   most
                   secure
                   rule
                   of
                   beleefe
                   :
                   doubtlesse
                   he
                   can
                   not
                   be
                   wyse
                   who
                   neglecting
                   the
                   same
                   committeth
                   him self
                   to
                   the
                   iudgment
                   of
                   the
                   priuate
                   spirit
                   which
                   is
                   often
                   deceiptfull
                   but
                   euer
                   vncertayne
                   .
                
                 And
                 againe
                 some
                 twenty
                 lynes
                 after
                 .
                 
                   Non
                   igitur
                   omnes
                   vulgó
                   &c.
                   Teerefore
                   God
                   teacheth
                   not
                   all
                   men
                   by
                   internall
                   inspirations
                   ,
                   what
                   he
                   wonld
                   haue
                   the
                   faithfull
                   to
                   beleue
                   of
                   him
                   ,
                   or
                   what
                   they
                   are
                   to
                   doe
                   :
                   but
                   it
                   is
                   his
                   pleasure
                   to
                   instruct
                   vs
                   by
                   corporall
                   letters
                   which
                   we
                   might
                   see
                   and
                   reade
                   .
                
              
               
                 Here
                 now
                 I
                 referre
                 this
                 point
                 to
                 the
                 most
                 earneste
                 protestant
                 in
                 England
                 (
                 if
                 he
                 be
                 Candid
                 and
                 ingenious
                 )
                 with
                 what
                 face
                 M.
                 Whyte
                 could
                 alledg
                 Bellarmine
                 in
                 this
                 place
                 ,
                 to
                 proue
                 from
                 him
                 that
                 the
                 
                   Scripture
                   onely
                   is
                   the
                   Iudg
                   &
                   Rule
                   of
                   Faith
                
                 (
                 for
                 so
                 doth
                 the
                 minister
                 entytle
                 that
                 page
                 )
                 thereby
                 to
                 make
                 Bellarmine
                 to
                 reiect
                 all
                 Authority
                 of
                 the
                 Church
                 in
                 exposition
                 thereof
                 ,
                 &
                 all
                 Apostolicall
                 Traditions
                 ,
                 where
                 we
                 see
                 vpon
                 what
                 different
                 occasion
                 from
                 that
                 he
                 writeth
                 in
                 this
                 Chapter
                 against
                 the
                 Swinkfeldians
                 .
              
               
                 Now
                 here
                 let
                 vs
                 note
                 the
                 particuler
                 sleightes
                 vsed
                 in
                 this
                 corruption
                 .
                 First
                 M.
                 Whyte
                 you
                 tye
                 together
                 
                 without
                 any
                 &c.
                 or
                 other
                 word
                 ,
                 or
                 note
                 ,
                 signifying
                 the
                 contrary
                 )
                 seuerall
                 sentences
                 of
                 Bellarmine
                 for
                 your
                 greater
                 aduantage
                 ,
                 as
                 though
                 one
                 did
                 immediatly
                 folow
                 the
                 other
                 ,
                 though
                 they
                 lye
                 in
                 Bellarmine
                 distinct
                 by
                 interposition
                 of
                 many
                 lynes
                 .
                 Secondly
                 you
                 haue
                 concealed
                 three
                 seuerall
                 parcels
                 of
                 different
                 sentences
                 expressing
                 Bel.
                 true
                 mynde
                 herein
                 :
                 and
                 all
                 these
                 parcels
                 are
                 euen
                 partes
                 (
                 and
                 therefore
                 the
                 fowler
                 fault
                 )
                 of
                 the
                 sentences
                 alledged
                 by
                 you
                 .
                 Your
                 concealemēts
                 are
                 these
                 .
                 
                   Porro
                   priuati
                   Spiritus
                   reuelatio
                   et
                   si
                   in
                   se
                   certa
                   sit
                   ,
                   nobis
                   tamen
                   nota
                   nullo
                   modo
                   potest
                   nisi
                   forte
                   diuinis
                   testimoniis
                   ,
                   id
                   est
                   veris
                   miraculis
                   ,
                   confirmetur
                   .
                
                 And
                 againe
                 ,
                 
                   Sanus
                   profecto
                   non
                   erit
                   ,
                   qui
                   ea
                   neglecta
                
                 (
                 vz.
                 the
                 Scripture
                 )
                 
                   spiritus
                   interui
                   saepe
                   fallacis
                   &
                   semper
                   incerti
                   iudicio
                   se
                   cōmiserit
                   .
                
                 And
                 finally
                 :
                 
                   Non
                   igitur
                   omnes
                   vulgoó
                   per
                   internum
                   afflatum
                   Deus
                   docet
                
                 ;
                 All
                 which
                 your
                 omissions
                 ,
                 are
                 impaled
                 and
                 marked
                 in
                 the
                 said
                 english
                 authority
                 .
                 O
                 how
                 happy
                 M.
                 Whyte
                 were
                 you
                 ,
                 if
                 you
                 neuer
                 had
                 bene
                 scholler
                 ,
                 since
                 the
                 tyme
                 will
                 come
                 that
                 you
                 shall
                 say
                 with
                 the
                 Romane
                 Emprour
                 (
                 after
                 he
                 had
                 subscribed
                 to
                 an
                 vniust
                 cause
                 )
                 
                   Vtinam
                   literas
                   nescirem
                
                 :
                 For
                 good
                 thinges
                 ,
                 as
                 learning
                 ,
                 are
                 most
                 perniceous
                 to
                 him
                 who
                 declyneth
                 the
                 true
                 vse
                 of
                 them
                 as
                 you
                 doe
                 .
                 And
                 in
                 this
                 respect
                 you
                 are
                 to
                 remember
                 that
                 the
                 Arcke
                 which
                 was
                 a
                 blessing
                 to
                 the
                 Israelites
                 ,
                 was
                 yet
                 a
                 curse
                 and
                 hurt
                 to
                 the
                 Philistians
                 that
                 abused
                 it
                 .
              
            
             
               
                 The
                 3.
                 
                 Paragraph
                 .
                 Eckius
                 fouly
                 abused
                 concerning
                 the
                 Authority
                 of
                 the
                 Church
                 and
                 Traditions
                 .
              
               
                 As
                 heretofore
                 he
                 laboured
                 to
                 ouerthrow
                 the
                 doctrine
                 of
                 traditions
                 from
                 the
                 corrupted
                 testimonies
                 of
                 Catholicks
                 and
                 auncient
                 Fathers
                 :
                 so
                 heare
                 he
                 endeuoreth
                 
                 (
                 from
                 their
                 lyke
                 abused
                 testimonies
                 )
                 to
                 intimate
                 that
                 we
                 ascribe
                 to
                 them
                 a
                 greater
                 perfection
                 then
                 we
                 doe
                 .
                 And
                 to
                 this
                 end
                 pag.
                 145.
                 thereby
                 the
                 rather
                 to
                 cast
                 vpon
                 vs
                 an
                 vnworthy
                 aspersion
                 of
                 vnderualewing
                 the
                 Scriptures
                 ,
                 he
                 bringeth
                 in
                 Eckius
                 
                   in
                   Enchirid.
                   ca.
                
                 1.
                 saying
                 .
                 
                   The
                   Scripture
                   receaueth
                   all
                   the
                   authority
                   it
                   haith
                   from
                   the
                   Church
                   ,
                   and
                   from
                   Tradition
                   .
                
                 The
                 wordes
                 of
                 this
                 Author
                 are
                 these
                 .
                 
                   Scriptura
                   non
                   est
                   authentica
                   sine
                   authoritate
                   Ecclesiae
                   .
                
                 whereby
                 we
                 see
                 the
                 wordes
                 
                   and
                   from
                   Tradition
                
                 ,
                 are
                 falsly
                 inserted
                 by
                 our
                 deprauing
                 minister
                 ,
                 making
                 vs
                 thereby
                 to
                 geue
                 (
                 with
                 we
                 doe
                 not
                 )
                 a
                 greater
                 prerogatiue
                 to
                 Tradition
                 ,
                 then
                 to
                 Scripture
                 .
                 And
                 though
                 perhaps
                 he
                 could
                 light
                 vpon
                 those
                 wordes
                 
                   and
                   from
                   Tradition
                
                 in
                 some
                 other
                 place
                 or
                 Chapter
                 in
                 Ecckius
                 though
                 in
                 a
                 different
                 sence
                 (
                 which
                 hitherto
                 I
                 can
                 not
                 find
                 )
                 yet
                 it
                 is
                 no
                 small
                 dishonesty
                 in
                 M.
                 Whyte
                 thus
                 vnkindly
                 to
                 match
                 and
                 ioyne
                 together
                 such
                 disopting
                 sentences
                 without
                 the
                 parents
                 consent
                 .
                 Againe
                 what
                 a
                 strange
                 construction
                 or
                 translation
                 is
                 this
                 ?
                 
                   Scriptura
                   non
                   est
                   authentica
                   sine
                   authoritate
                   Ecclesiae
                   .
                   The
                   Scripture
                   receaueth
                   all
                   the
                   authority
                   it
                   haith
                   from
                   the
                   Church
                   ,
                   and
                   from
                   Tradition
                   .
                
                 If
                 this
                 liberty
                 be
                 Iustifiable
                 ,
                 what
                 errour
                 so
                 grosse
                 may
                 not
                 easely
                 be
                 iustifyed
                 against
                 all
                 Scripture
                 ,
                 thongh
                 neuer
                 so
                 plentifull
                 ,
                 though
                 neuer
                 so
                 manifest
                 .
              
            
             
               
                 The
                 4.
                 
                 Paragraph
                 .
                 Canus
                 corrupted
                 concerning
                 Traditions
                 .
              
               
                 Againe
                 perusing
                 his
                 former
                 proiect
                 ,
                 he
                 (
                 pag.
                 2.
                 )
                 fortifyeth
                 him self
                 with
                 a
                 wrest
                 d
                 authority
                 of
                 Canus
                 ,
                 whom
                 li.
                 3.
                 ca.
                 3.
                 he
                 bringeth
                 in
                 thus
                 teaching
                 .
                 
                   There
                   is
                   more
                   strength
                   to
                   confute
                   heritykes
                   in
                   Traditions
                   ,
                   then
                   in
                   the
                   Scripture
                   ,
                   yea
                   all
                   disputations
                   with
                   them
                   ,
                   must
                   be
                   determined
                   
                   by
                   Traditions
                   .
                
                 Here
                 againe
                 the
                 proteruity
                 of
                 our
                 Doctor
                 more
                 and
                 more
                 discouereth
                 it self
                 :
                 For
                 thus
                 Canus
                 speaketh
                 .
                 
                   Non
                   modo
                   aduersum
                   haereticos
                   &c.
                   Not
                   onely
                   against
                   heritykes
                   Tradition
                   is
                   of
                   more
                   force
                   then
                   Scripture
                   ,
                   but
                   also
                   omnis
                   (
                   fermè
                   )
                   disputatio
                   (
                   almost
                   )
                   all
                   disputation
                   with
                   them
                   is
                   to
                   be
                   reduced
                   to
                   Traditions
                   receaued
                   from
                   our
                   Auncestors
                   .
                   (
                   For
                   seing
                   both
                   Catholickes
                   &
                   heritikes
                   doe
                   alledg
                   Scripture
                   for
                   them selues
                   ,
                   the
                   difference
                   betwene
                   them
                   is
                   in
                   the
                   sence
                   and
                   interpretation
                   thereof
                   .
                   Now
                   which
                   is
                   the
                   true
                   and
                   lawfull
                   sence
                   of
                   it
                   can
                   not
                   otherwise
                   certainly
                   be
                   knowen
                   ,
                   then
                   by
                   the
                   traditiō
                   of
                   the
                   Church
                   )
                
              
               
                 Here
                 now
                 our
                 ministers
                 sleight
                 is
                 three-fould
                 ;
                 for
                 first
                 Canus
                 borroweth
                 this
                 saying
                 from
                 Tertulian
                 of
                 whom
                 twenty
                 lynes
                 before
                 this
                 place
                 Canus
                 thus
                 us
                 writeth
                 .
                 
                   Tertulianus
                   monet
                   vt
                   aduersus
                   hareticos
                   ,
                   magis
                   Traditionibus
                   quam
                   Scripturis
                   disseramus
                   :
                   Scripturae
                   enim
                   varios
                   sensus
                   tr●huntur
                   ,
                   Traditiones
                   non
                   item
                   .
                   Tertuliā
                   counseleth
                   vs
                   that
                   we
                   hould
                   dispute
                   against
                   heritikes
                   rather
                   with
                   Tradition
                   then
                   with
                   Scripture
                   ,
                   since
                   the
                   Scriptures
                   are
                   drawen
                   into
                   seuerall
                   constructions
                   ,
                   whereas
                   Traditions
                   are
                   not
                   so
                   .
                
                 Thus
                 it
                 appeareth
                 that
                 the
                 opinion
                 is
                 Tertulians
                 ,
                 and
                 borrowed
                 onely
                 from
                 him
                 by
                 Canus
                 :
                 yet
                 M.
                 Whyte
                 thought
                 it
                 more
                 conuenient
                 to
                 deliuer
                 it
                 ,
                 as
                 proceding
                 onely
                 from
                 Canus
                 ,
                 so
                 concealing
                 Tertulian
                 as
                 vnwilling
                 to
                 haue
                 it
                 graced
                 and
                 countenanced
                 with
                 the
                 Authority
                 of
                 so
                 auncient
                 a
                 Doctor
                 .
              
               
                 The
                 second
                 deceipt
                 here
                 ,
                 lyeth
                 in
                 not
                 translating
                 ,
                 but
                 concealing
                 the
                 reasō
                 of
                 Canus
                 his
                 Iudgmēt
                 therein
                 though
                 it
                 be
                 expressed
                 by
                 Canus
                 in
                 the
                 wordes
                 immediatly
                 folowing
                 the
                 place
                 alledged
                 ,
                 which
                 shew
                 that
                 the
                 cause
                 why
                 we
                 are
                 to
                 dispute
                 with
                 heritykes
                 with
                 Traditions
                 rather
                 then
                 with
                 Scriptures
                 ,
                 is
                 not
                 (
                 as
                 our
                 minister
                 falsly
                 pretendeth
                 )
                 our
                 distrust
                 in
                 the
                 Scripture
                 or
                 want
                 thereof
                 to
                 proue
                 our
                 Catholick
                 Faith
                 ,
                 but
                 (
                 as
                 Canus
                 saith
                 )
                 because
                 the
                 true
                 sence
                 of
                 it
                 is
                 cheifely
                 to
                 
                 be
                 taken
                 from
                 Tradition
                 warranted
                 by
                 the
                 Church
                 .
              
               
                 Thirdly
                 and
                 lastly
                 he
                 abuseth
                 his
                 Reader
                 in
                 concealing
                 the
                 aduerbe
                 ferme
                 ,
                 in
                 those
                 words
                 aboue
                 ,
                 
                   om●is
                   ferme
                   disputatio
                   ,
                   almost
                   all
                   disputation
                   ,
                
                 whereas
                 he
                 translateth
                 
                   all
                   disputations
                
                 .
                 Thus
                 Canus
                 by
                 vsing
                 the
                 worde
                 fermè
                 ,
                 exempteth
                 some
                 points
                 from
                 being
                 decyded
                 onely
                 by
                 traditions
                 ,
                 whereas
                 by
                 our
                 ministers
                 translation
                 ,
                 not
                 any
                 one
                 is
                 excepted
                 .
                 Thus
                 haue
                 we
                 seene
                 how
                 our
                 Doctor
                 by
                 his
                 fowle
                 collusions
                 haith
                 laboured
                 seuerall
                 wayes
                 ,
                 to
                 depresse
                 and
                 obscure
                 the
                 worthines
                 of
                 gods
                 Catholick
                 Church
                 ,
                 as
                 by
                 making
                 her
                 become
                 somtimes
                 inuisible
                 ,
                 by
                 falsly
                 ascribing
                 to
                 her
                 and
                 her
                 head
                 (
                 in
                 the
                 catholickes
                 name
                 )
                 an
                 vsurping
                 soueraignty
                 ,
                 thereby
                 to
                 make
                 her
                 due
                 Authority
                 the
                 more
                 contemned
                 ,
                 &
                 to
                 conclude
                 by
                 depryuing
                 her
                 of
                 all
                 Apostolicall
                 Traditions
                 and
                 of
                 all
                 preheminency
                 in
                 explayning
                 and
                 expounding
                 the
                 Scriptures
                 ,
                 whereas
                 she
                 (
                 especially
                 now
                 in
                 the
                 tyme
                 of
                 the
                 Gospell
                 )
                 euer
                 sendeth
                 from
                 her self
                 most
                 glorious
                 beames
                 and
                 splendor
                 of
                 truth
                 and
                 perpetuitie
                 ,
                 according
                 to
                 that
                 of
                 the
                 princely
                 psalmist
                 ,
                 
                   In
                   sole
                   pos
                   uit
                   Tabernaculum
                   suum
                
                 :
                 for
                 indeede
                 she
                 is
                 that
                 Soon
                 which
                 (
                 contrary
                 to
                 our
                 inuisibilistes
                 )
                 for
                 these
                 sixteene
                 hundreth
                 yeres
                 ,
                 did
                 neuer
                 once
                 set
                 vnder
                 the
                 horizon
                 of
                 an
                 vniuersall
                 latency
                 ,
                 that
                 Soon
                 which
                 neuer
                 expatiates
                 beyond
                 the
                 tropickes
                 of
                 Gods
                 Traditionary
                 or
                 writen
                 word
                 ,
                 that
                 Soon
                 which
                 with
                 it
                 defyning
                 and
                 infallible
                 authority
                 in
                 explicating
                 the
                 true
                 sense
                 of
                 Gods
                 word
                 ,
                 dissipates
                 and
                 dissolues
                 all
                 cloudes
                 of
                 errour
                 exhaled
                 through
                 the
                 weake
                 influence
                 of
                 the
                 reuealing
                 spirit
                 ,
                 finally
                 that
                 Soon
                 whose
                 concentrous
                 vniformity
                 could
                 yet
                 neuer
                 broke
                 any
                 Phaniomena
                 ,
                 or
                 apparances
                 of
                 innouation
                 and
                 nouelty
                 ,
                 whereas
                 all
                 other
                 sectes
                 professing
                 the
                 name
                 of
                 Christians
                 ,
                 are
                 (
                 in
                 regard
                 of
                 it
                 )
                 but
                 as
                 
                   Planetary
                   and
                   wandring
                   starrs
                
                 ,
                 producing
                 many
                 
                   Anomalous
                   irregularities
                
                 of
                 vncertainty
                 ,
                 dissention
                 ,
                 
                 and
                 confusion
                 .
              
            
          
           
             
               Chapiter
               .
               5.
               
               Concerning
               Faith
               &
               heresy
               .
            
             
               
                 The
                 1.
                 
                 Paragraph
                 .
                 Bellarmine
                 verrupted
                 against
                 the
                 necessity
                 of
                 true
                 Faith.
                 
              
               
                 BVT
                 to
                 returne
                 to
                 our
                 Doctor
                 ,
                 from
                 Traditions
                 we
                 will
                 descend
                 to
                 such
                 other
                 his
                 deprauations
                 ,
                 as
                 concerne
                 Faith
                 in
                 generall
                 ,
                 as
                 pag.
                 212.
                 suggesting
                 that
                 we
                 exact
                 not
                 (
                 besides
                 other
                 vertues
                 )
                 any
                 true
                 or
                 inward
                 Faith
                 to
                 denominate
                 or
                 make
                 one
                 a
                 perfect
                 member
                 of
                 Gods
                 Church
                 ,
                 but
                 onely
                 an
                 outward
                 show
                 hereof
                 ,
                 he
                 introduceth
                 Bellarmine
                 thus
                 speaking
                 .
                 
                   de
                   Eccl.
                   mil.
                   lib.
                
                 3.
                 ca.
                 2.
                 
                 
                   Noe
                   inward
                   vertue
                   is
                   required
                   to
                   make
                   one
                   a
                   part
                   of
                   the
                   true
                   Church
                   ,
                   but
                   onely
                   the
                   externall
                   profession
                   of
                   Faith.
                
                 And
                 then
                 M.
                 Whyte
                 ryoteth
                 in
                 great
                 profusion
                 of
                 wordes
                 ,
                 that
                 vpon
                 this
                 grounde
                 in
                 the
                 papistes
                 Iudgment
                 ,
                 all
                 holines
                 of
                 lyfe
                 and
                 conuersation
                 is
                 superfluous
                 and
                 needelesse
                 .
                 But
                 let
                 vs
                 recurre
                 to
                 Bellarmines
                 wordes
                 them selues
                 .
                 
                   Not
                   credimus
                   in
                   Ecclesia
                   inueniri
                   &c.
                   
                   (
                   We
                   doe
                   beleue
                   ,
                   that
                   in
                   the
                   Church
                   are
                   found
                   all
                   vertues
                   ,
                   at
                   Faith
                   ,
                   Hope
                   ,
                   Charity
                   ,
                   &
                   the
                   rest
                   )
                   ver
                   ,
                   vr
                   aliquis
                   (
                   aliquo
                   modo
                   )
                   dic●
                   possi●
                   pars
                   verae
                   Ecclesiae
                   &c.
                   
                   That
                   any
                   one
                   may
                   be
                   called
                   (
                   in
                   some
                   sort
                   or
                   manner
                   )
                   a
                   part
                   of
                   that
                   true
                   Church
                   whereof
                   the
                   Scripture
                   speaketh
                   :
                   we
                   doe
                   not
                   think
                   any
                   inward
                   vertue
                   to
                   be
                   requyred
                   ,
                   but
                   onely
                   an
                   externall
                   profession
                   of
                   faith
                   &c.
                   
                
                 And
                 in
                 the
                 folowing
                 paragraph
                 he
                 saith
                 ,
                 that
                 those
                 who
                 (
                 wanting
                 all
                 vertue
                 )
                 haue
                 onely
                 an
                 externall
                 profession
                 of
                 Faith
                 &
                 c●
                 are
                 as
                 it
                 were
                 
                   de
                   corpore
                
                 ,
                 but
                 not
                 
                   de
                   anima
                   Ecclesiae
                   ,
                   of
                   the
                   body
                   ,
                   not
                   of
                   the
                   soule
                   of
                   the
                   Church
                   ,
                   &c.
                   
                
                 He
                 
                 but
                 
                   sicut
                   capilli
                   ,
                   an
                   t
                   mali
                   humores
                   in
                   corpore
                   humano
                   .
                
                 So
                 wrongfully
                 here
                 we
                 see
                 is
                 Bellarmine
                 traduced
                 by
                 our
                 Doctor
                 :
                 First
                 in
                 concealing
                 the
                 beginning
                 of
                 the
                 sentence
                 ,
                 wherein
                 he
                 acknowledgeth
                 all
                 theologicall
                 vertues
                 euer
                 to
                 be
                 found
                 in
                 Gods
                 Church
                 .
                 Secondly
                 in
                 suggesting
                 to
                 the
                 Reader
                 ,
                 that
                 Bellarmine
                 requyreth
                 no
                 true
                 inward
                 vertues
                 as
                 necessary
                 for
                 a
                 Christian
                 soule
                 ,
                 but
                 onely
                 an
                 externall
                 faith
                 :
                 this
                 is
                 a
                 false
                 and
                 selanderous
                 contumely
                 ,
                 for
                 
                   pulchra
                   es
                   &
                   decora
                   ●●lia
                   Hierusalem
                   .
                   Ca●
                   .
                
                 6.
                 
                 And
                 Bellarmine
                 is
                 so
                 farre
                 frō
                 teaching
                 that
                 such
                 doe
                 take
                 any
                 benefite
                 by
                 this
                 theire
                 outward
                 profession
                 ,
                 that
                 he
                 saith
                 (
                 as
                 we
                 see
                 )
                 
                   they
                   are
                   but
                   onely
                   of
                   the
                   body
                   of
                   the
                   Church
                   ,
                   &
                   not
                   of
                   the
                   soule
                
                 (
                 to
                 which
                 kynd
                 of
                 members
                 internall
                 vertues
                 at
                 least
                 are
                 necessary
                 )
                 and
                 that
                 they
                 are
                 to
                 be
                 resembled
                 to
                 the
                 lesse
                 profitable
                 and
                 but
                 excrementall
                 partes
                 of
                 mans
                 body
                 ,
                 as
                 the
                 hayres
                 of
                 the
                 head
                 ,
                 the
                 nayles
                 ,
                 and
                 other
                 such
                 bad
                 humors
                 .
                 Thirdly
                 he
                 wrongeth
                 the
                 Cardinall
                 who
                 saith
                 ,
                 that
                 a
                 man
                 onely
                 of
                 outward
                 profession
                 ,
                 is
                 but
                 
                   aliquo
                   modo
                   pars
                   Ecclesia
                
                 ,
                 meanīg
                 onely
                 in
                 ā
                 imperfect
                 &
                 equiuocall
                 manner
                 of
                 being
                 ,
                 whereas
                 our
                 minister
                 concealing
                 the
                 wordes
                 
                   aliquo
                   modo
                
                 ,
                 maketh
                 Bellarmine
                 to
                 asscribe
                 to
                 such
                 a
                 one
                 ,
                 as
                 perfect
                 a
                 being
                 a
                 member
                 of
                 the
                 Church
                 ,
                 as
                 to
                 any
                 other
                 man
                 endewed
                 with
                 all
                 the
                 Theologicall
                 vertues
                 .
                 But
                 M.
                 Whyte
                 (
                 as
                 we
                 haue
                 seene
                 in
                 others
                 of
                 his
                 corruptions
                 ,
                 so
                 also
                 in
                 this
                 )
                 haith
                 a
                 great
                 facility
                 ,
                 in
                 passing
                 ouer
                 and
                 concealing
                 diuters
                 such
                 wordes
                 ,
                 as
                 
                   si
                   ferme
                   ,
                   aliquo
                   modo
                
                 ,
                 and
                 the
                 lyke
                 ,
                 in
                 any
                 Author
                 that
                 he
                 alledgeth
                 ,
                 though
                 they
                 mightely
                 alter
                 the
                 meaning
                 of
                 the
                 sentence
                 .
                 It
                 may
                 be
                 perhaps
                 he
                 haith
                 framed
                 to
                 him self
                 a
                 new
                 Accidence
                 ,
                 &
                 houlding
                 such
                 poore
                 particles
                 ,
                 but
                 as
                 imperfect
                 partes
                 of
                 speach
                 ,
                 be
                 accomptes
                 them
                 as
                 vnworthy
                 to
                 be
                 trāslated
                 or
                 set
                 downe
                 by
                 his
                 learned
                 pen.
                 
              
            
             
               
               
                 The
                 2.
                 
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 against
                 the
                 kuowledg
                 of
                 misteries
                 of
                 our
                 Faith
                 ,
                 &
                 in
                 preferring
                 of
                 ignorance
                 .
              
               
                 Againe
                 ,
                 to
                 our
                 more
                 depressing
                 of
                 faith
                 ,
                 &
                 our
                 supposed
                 aduancing
                 of
                 ignorance
                 :
                 the
                 Doctor
                 telleth
                 his
                 Reader
                 how
                 among
                 vs
                 the
                 lay
                 people
                 are
                 not
                 bound
                 to
                 know
                 ,
                 what
                 the
                 matters
                 of
                 their
                 faith
                 be
                 ,
                 but
                 that
                 
                   ignorance
                   is
                   better
                
                 :
                 and
                 thereupon
                 in
                 his
                 mergent
                 he
                 fortifyeth
                 him self
                 with
                 a
                 sentence
                 of
                 Bellarmine
                 
                   de
                   Inst.
                   l.
                
                 1.
                 ca.
                 7.
                 in
                 these
                 wordes
                 .
                 
                   Fides
                   melins
                   per
                   ignorantiā
                   ,
                   quam
                   per
                   notitiam
                   ,
                   definitur
                   .
                   Faith
                   is
                   better
                   defyned
                   by
                   ignorance
                   ,
                   then
                   by
                   knowledg
                   .
                
                 I
                 think
                 the
                 minister
                 euen
                 for
                 feare
                 of
                 breach
                 of
                 his
                 oath
                 taken
                 (
                 as
                 it
                 should
                 seme
                 )
                 to
                 the
                 contrary
                 ,
                 is
                 loth
                 to
                 alledg
                 any
                 one
                 sentence
                 entyrely
                 ,
                 ingeniously
                 ,
                 and
                 truly
                 .
                 For
                 mark
                 here
                 how
                 vntruly
                 he
                 diuorceth
                 Bellarmines
                 wordes
                 from
                 his
                 owne
                 drift
                 and
                 mynde
                 .
                 For
                 the
                 Cardinall
                 entytuling
                 that
                 Chapiter
                 ,
                 
                   Fidem
                   iustificantem
                   non
                   tam
                   esse
                   notitiam
                   ,
                   quā
                   assensum
                   .
                   Iustifying
                   Faith
                   ,
                   rather
                   to
                   be
                   assent
                   then
                   knowledg
                   ,
                
                 there
                 proueth
                 ,
                 that
                 faith
                 (
                 euen
                 according
                 to
                 the
                 Apostles
                 definition
                 thereof
                 )
                 can
                 not
                 be
                 demōstrated
                 ,
                 and
                 that
                 the
                 assent
                 which
                 we
                 geue
                 thereunto
                 (
                 saith
                 he
                 )
                 followeth
                 not
                 
                   rationem
                   &
                   euidentiam
                   rei
                   ,
                   a
                   cleare
                   euidēce
                   of
                   the
                   poynt
                   beleued
                   ,
                
                 which
                 is
                 property
                 called
                 notitiā
                 ,
                 but
                 it
                 followeth
                 
                   authoritatem
                   proponentia
                   ,
                   the
                   authority
                   of
                   the
                   proposer
                   ,
                
                 and
                 therfore
                 it
                 is
                 more
                 properly
                 called
                 fides
                 .
                 And
                 then
                 some
                 three
                 lynes
                 after
                 he
                 thus
                 sayeth
                 .
                 
                   (
                   Igitur
                   misteria
                   fides
                   quae
                   rationem
                   superant
                   ,
                   credivius
                   ,
                   non
                   intelligimus
                   ,
                   ac
                   per
                   hoc
                   fides
                   distinguitur
                   contra
                   scientiam
                   )
                   &
                   melius
                   per
                   ignorantiam
                   quam
                   per
                   notitiam
                   definitur
                   .
                   Therefore
                   we
                   beleue
                   the
                   misteries
                   of
                   faith
                   ,
                   which
                   are
                   aboue
                   reason
                   ,
                   we
                   vnderstand
                   them
                   not
                   ,
                   and
                   in
                   this
                   respect
                   ,
                   
                   (
                   Faith
                   it
                   distinguished
                   against
                   science
                   of
                   knowledg
                   )
                   and
                   i●
                   better
                   defyned
                   by
                   ignorance
                   then
                   by
                   euidency
                   of
                   knowledg
                   .
                
                 Now
                 here
                 I
                 doe
                 demaund
                 euen
                 in
                 sincerity
                 ,
                 whether
                 these
                 wordes
                 (
                 with
                 any
                 tecture
                 of
                 colour
                 of
                 possibility
                 )
                 can
                 be
                 wrasted
                 to
                 the
                 supporting
                 of
                 a
                 supine
                 and
                 an
                 affected
                 ignorance
                 of
                 the
                 articles
                 of
                 our
                 Faith
                 ,
                 as
                 here
                 our
                 minister
                 seeketh
                 to
                 strayne
                 them
                 ?
                 Wherefore
                 I
                 say
                 that
                 M.
                 Whyte
                 dealeth
                 vnchristianlyke
                 ,
                 and
                 most
                 irreligiously
                 with
                 Bellarmine
                 herein
                 .
                 For
                 first
                 he
                 inuesteth
                 his
                 wordes
                 (
                 which
                 are
                 spoken
                 onely
                 of
                 the
                 nature
                 of
                 faith
                 )
                 with
                 a
                 new
                 construction
                 neuer
                 dreamed
                 of
                 :
                 and
                 therefore
                 you
                 see
                 the
                 minister
                 (
                 besides
                 his
                 passing
                 ouer
                 the
                 ground
                 and
                 reason
                 of
                 his
                 sentence
                 )
                 purposly
                 omitteth
                 in
                 his
                 translation
                 ,
                 the
                 beginning
                 of
                 the
                 sētence
                 alledged
                 ,
                 though
                 it
                 doth
                 expound
                 the
                 wordes
                 following
                 ,
                 to
                 wit
                 ,
                 
                   Therefore
                   we
                   beleue
                   the
                   misteries
                   of
                   Faith
                   (
                   which
                   are
                   aboue
                   reason
                   )
                   we
                   vnderstand
                   them
                   not
                   ,
                   and
                   in
                   this
                   respect
                   Faith
                   is
                   distinguished
                   against
                   science
                   .
                
              
               
                 Secondly
                 he
                 taketh
                 aduauntage
                 in
                 translating
                 the
                 word
                 notitia
                 ,
                 which
                 though
                 it
                 signifyeth
                 in
                 large
                 construction
                 knowledg
                 in
                 generall
                 (
                 in
                 which
                 sence
                 he
                 forsaw
                 the
                 ignorant
                 reader
                 would
                 take
                 it
                 )
                 yet
                 with
                 the
                 schoolemen
                 it
                 is
                 restrayned
                 ,
                 as
                 Bellarmine
                 here
                 expresly
                 noteth
                 ,
                 to
                 that
                 kynd
                 of
                 knowledg
                 which
                 is
                 properly
                 Scientia
                 ,
                 which
                 procedeth
                 out
                 of
                 a
                 demonstrable
                 euidency
                 of
                 the
                 thing
                 knowen
                 ,
                 and
                 consequently
                 it
                 is
                 incompatible
                 with
                 Faith.
                 
              
               
                 For
                 shame
                 of
                 your
                 owne
                 credit
                 M.
                 Whyte
                 ,
                 and
                 for
                 the
                 feare
                 that
                 you
                 owe
                 to
                 God
                 ,
                 forbeare
                 to
                 seduce
                 any
                 longer
                 the
                 ignorant
                 by
                 these
                 deceauable
                 meanes
                 :
                 and
                 making
                 your
                 benesyte
                 of
                 these
                 my
                 trendly
                 admonitions
                 ,
                 which
                 indeede
                 procede
                 from
                 Christian
                 Charity
                 ,
                 remember
                 that
                 
                   meliora
                   sunt
                   vulnera
                   diligentis
                   ,
                   quā
                   fraudulente
                   oscula
                   .
                   prou
                   .
                
                 27.
                 
              
            
             
               
               
                 The
                 3
                 Paragraph
                 .
                 Nauar
                 corrupted
                 concerning
                 the
                 sinne
                 committed
                 by
                 the
                 Laity
                 in
                 disputing
                 of
                 matters
                 of
                 Faith.
                 
              
               
                 Now
                 next
                 let
                 vs
                 come
                 to
                 one
                 or
                 two
                 deprauations
                 consisting
                 of
                 the
                 word
                 heresy
                 ,
                 where
                 pag.
                 6.
                 to
                 intimate
                 that
                 we
                 hould
                 it
                 no
                 lesser
                 offence
                 then
                 heresy
                 ,
                 for
                 a
                 Lay
                 man
                 to
                 argue
                 of
                 matters
                 of
                 Religion
                 ,
                 as
                 though
                 the
                 Church
                 barred
                 them
                 in
                 any
                 sort
                 whatsoeuer
                 ,
                 not
                 to
                 speake
                 thereof
                 ,
                 he
                 alledgeth
                 Nauar
                 ,
                 
                   Manual
                   .
                   ea
                
                 .
                 11.
                 nu
                 .
                 26.
                 
                 
                   It
                   is
                   heresy
                   for
                   a
                   Lay
                   man
                   to
                   dispute
                   in
                   a
                   point
                   of
                   Faith.
                
                 Nauars
                 wordes
                 are
                 these
                 .
                 
                   Quinto
                   ,
                   qui
                   disputat
                   de
                   fide
                   cum
                   sit
                   Laicus
                   ,
                   sciens
                   Laicis
                   esse
                   prohibitum
                   sub
                   excommunicationis
                   paena
                   ,
                   de
                   tlla
                   disputare
                   .
                   Fiftly
                   ,
                   who
                   being
                   a
                   Lay
                   man
                   ,
                   disputeth
                   of
                   Faith
                   ,
                   knowing
                   that
                   Lay
                   men
                   are
                   forbidden
                   vnder
                   payne
                   of
                   excommunication
                   to
                   dispute
                   thereof
                   .
                
                 Here
                 you
                 see
                 there
                 is
                 no
                 mention
                 of
                 heresy
                 ,
                 and
                 indeede
                 without
                 reference
                 to
                 some
                 other
                 wordes
                 ,
                 the
                 sense
                 is
                 here
                 imperfect
                 ;
                 therefore
                 the
                 Reader
                 is
                 to
                 vnderstand
                 ,
                 that
                 the
                 Tytle
                 of
                 this
                 Chapiter
                 in
                 Nauar
                 ,
                 is
                 this
                 .
                 
                   Modivsitatiores
                   peccandi
                   mortaliter
                   ,
                   contra
                   praeceptum
                   de
                   rectè
                   colendo
                   &
                   honorando
                   Deo
                   &c.
                   
                   The
                   seuerall
                   more
                   accustomed
                   kindes
                   of
                   sinning
                   mortally
                   against
                   the
                   precept
                   of
                   worshiping
                   and
                   honoring
                   God
                   aright
                   &c.
                
                 and
                 so
                 answearably
                 to
                 this
                 tytle
                 ,
                 he
                 setteth
                 downe
                 dyuers
                 wayes
                 of
                 sinninge
                 mortally
                 in
                 that
                 sort
                 ,
                 keping
                 the
                 methode
                 of
                 
                   primo
                   secundo
                   &c.
                
                 and
                 so
                 comming
                 to
                 quinto
                 ,
                 he
                 sheweth
                 in
                 what
                 manner
                 a
                 man
                 sinneth
                 therein●
                 therefore
                 the
                 offence
                 here
                 committed
                 is
                 not
                 heresy
                 (
                 as
                 our
                 minister
                 falsly
                 saith
                 )
                 but
                 it
                 is
                 a
                 mortall
                 sinne
                 ,
                 which
                 yet
                 is
                 so
                 to
                 be
                 vnderstoode
                 ,
                 as
                 when
                 a
                 Lay
                 person
                 pertinaceously
                 without
                 subiecting
                 his
                 Iudgment
                 to
                 the
                 
                 Church
                 ,
                 wauereth
                 in
                 disputatiō
                 in
                 any
                 point
                 of
                 the
                 Catholick
                 faith
                 :
                 and
                 thus
                 much
                 of
                 M.
                 Whytes
                 fynding
                 the
                 word
                 heresy
                 ,
                 in
                 Nauar.
                 But
                 I
                 may
                 well
                 say
                 he
                 is
                 a
                 man
                 of
                 a
                 very
                 strange
                 ,
                 and
                 (
                 as
                 I
                 may
                 terme
                 it
                 )
                 imperfect
                 perfect
                 eye-sight
                 ,
                 since
                 he
                 can
                 not
                 see
                 wordes
                 in
                 testimonies
                 which
                 euery
                 other
                 man
                 doth
                 see
                 :
                 and
                 yet
                 seeth
                 other
                 wordes
                 in
                 them
                 which
                 no
                 man
                 els
                 can
                 see
                 .
              
            
          
           
             
               Chapter
               6.
               
               Concerning
               mariage
               of
               Pre●stes
               :
               Fasting
               :
               and
               Miracles
               .
            
             
               
                 The
                 1
                 Paragraph
                 .
                 Sinesius
                 impudently
                 abused
                 concerning
                 his
                 owne
                 mariage
                 .
              
               
                 The
                 next
                 corruption
                 shall
                 be
                 touching
                 mariage
                 of
                 Preistes
                 ,
                 the
                 lawfulnes
                 whereof
                 this
                 our
                 yoked
                 minister
                 is
                 more
                 willing
                 to
                 iustify
                 ,
                 in
                 that
                 such
                 as
                 professe
                 voluntary
                 Chastity
                 ,
                 are
                 (
                 according
                 to
                 the
                 principles
                 of
                 his
                 faith
                 )
                 accompted
                 noe
                 better
                 then
                 superstitious
                 ,
                 &
                 wilfull
                 Eunuches
                 .
                 Now
                 then
                 for
                 the
                 warranting
                 thereof
                 page
                 343.
                 he
                 produceth
                 a
                 testimony
                 from
                 Sinesitus
                 Bishop
                 of
                 Ptolemais
                 ,
                 who
                 in
                 his
                 Epistle
                 to
                 a
                 frend
                 called
                 Euopius
                 ,
                 thus
                 writeth
                 of
                 him self
                 .
                 
                   The
                   sacred
                   hand
                   of
                   Theophilus
                   haith
                   geuen
                   me
                   a
                   wyse
                   ,
                   and
                   hereupon
                   I
                   testify
                   to
                   all
                   men
                   ,
                   that
                   I
                   will
                   neither
                   for
                   sake
                   her
                   ,
                   nor
                   yet
                   priuily
                   as
                   an
                   adulterer
                   kepe
                   her
                   company
                   ,
                   but
                   I
                   will
                   pray
                   to
                   God
                   to
                   send
                   me
                   by
                   her
                   many
                   &
                   good
                   children
                   .
                
                 This
                 Authority
                 ,
                 as
                 you
                 see
                 ,
                 maketh
                 a
                 speceous
                 show
                 ,
                 but
                 examine
                 it
                 truly
                 ,
                 &
                 you
                 shall
                 confesse
                 ,
                 that
                 it
                 is
                 M.
                 Whytes
                 proper
                 scene
                 to
                 acte
                 the
                 falsary
                 and
                 corrupter
                 ,
                 so
                 notoriously
                 haith
                 he
                 behaued
                 him self
                 herein
                 .
                 For
                 the
                 better
                 vnderstanding
                 
                 therefore
                 of
                 this
                 soule
                 imposture
                 ,
                 thou
                 art
                 to
                 conceaue
                 (
                 good
                 Reader
                 )
                 that
                 this
                 Epistle
                 of
                 Sinesius
                 ,
                 out
                 of
                 which
                 our
                 M.
                 taketh
                 this
                 Authority
                 ,
                 is
                 set
                 downe
                 at
                 large
                 by
                 
                   Nicephorus
                   Eccl.
                   his
                   .
                   lib.
                
                 14.
                 ca.
                 55.
                 
                 And
                 that
                 at
                 the
                 tyme
                 when
                 it
                 was
                 writen
                 ,
                 Sinesius
                 was
                 but
                 a
                 Lay
                 man
                 ,
                 yet
                 very
                 eminent
                 for
                 diuers
                 kyndes
                 of
                 good
                 literature
                 ,
                 and
                 in
                 reguard
                 of
                 such
                 his
                 partes
                 ,
                 he
                 was
                 much
                 solicited
                 by
                 many
                 to
                 vndertake
                 the
                 function
                 of
                 Preisthood
                 :
                 he
                 a
                 longe
                 tyme
                 yelded
                 not
                 to
                 their
                 perswasions
                 ,
                 and
                 did
                 wryte
                 this
                 very
                 Epistle
                 to
                 Euopius
                 ,
                 (
                 who
                 was
                 one
                 that
                 wished
                 him
                 to
                 that
                 course
                 )
                 to
                 iustify
                 hereby
                 his
                 resolution
                 not
                 to
                 make
                 him self
                 Preist
                 .
                 And
                 in
                 this
                 Epistle
                 amonge
                 other
                 of
                 his
                 reasons
                 ,
                 as
                 his
                 loue
                 to
                 humane
                 studies
                 ,
                 and
                 his
                 temporall
                 pleasures
                 diuerting
                 him
                 from
                 that
                 course
                 ,
                 he
                 alledgeth
                 the
                 wordes
                 here
                 set
                 downe
                 by
                 M.
                 Whyte
                 ,
                 to
                 wit
                 ,
                 that
                 in
                 reguard
                 he
                 was
                 a
                 maried
                 man
                 ,
                 and
                 intending
                 to
                 continue
                 and
                 liue
                 in
                 a
                 wedlock
                 state
                 with
                 his
                 wyfe
                 ,
                 he
                 was
                 not
                 to
                 enter
                 into
                 that
                 sacred
                 function
                 .
                 Thus
                 doth
                 Sinesius
                 acknowledg
                 euen
                 in
                 this
                 Epistle
                 (
                 which
                 by
                 our
                 minister
                 is
                 wrested
                 to
                 the
                 mantaining
                 of
                 the
                 contrary
                 )
                 that
                 mariage
                 (
                 with
                 a
                 determination
                 not
                 to
                 leaue
                 the
                 company
                 of
                 his
                 wyfe
                 )
                 is
                 a
                 sufficient
                 barre
                 or
                 let
                 to
                 Preisthood
                 .
              
               
                 Now
                 it
                 hapned
                 that
                 some
                 reasonable
                 tyme
                 after
                 the
                 wryting
                 of
                 his
                 former
                 Epistle
                 ,
                 he
                 was
                 ouer-perswaded
                 ,
                 and
                 so
                 assenting
                 to
                 his
                 frendes
                 importunity
                 ,
                 was
                 made
                 Preist
                 ,
                 and
                 then
                 after
                 created
                 Bishop
                 of
                 Ptolemais
                 ,
                 &
                 liued
                 for
                 all
                 the
                 tyme
                 after
                 ,
                 euer
                 seperated
                 from
                 the
                 company
                 of
                 his
                 wyfe
                 .
                 Here
                 then
                 our
                 ministers
                 incredible
                 deceipt
                 (
                 of
                 which
                 he
                 is
                 to
                 him self
                 most
                 conscious
                 )
                 lyeth
                 in
                 applying
                 the
                 wordes
                 spoken
                 by
                 Sinesius
                 when
                 he
                 was
                 a
                 lay
                 man
                 ,
                 to
                 him
                 as
                 he
                 was
                 after
                 Proist
                 and
                 Bishop
                 ,
                 and
                 so
                 by
                 the
                 wilfull
                 confusion
                 of
                 these
                 two
                 seuerall
                 tymes
                 ,
                 doubted
                 not
                 but
                 to
                 bleare
                 the
                 weake
                 iudgment
                 of
                 his
                 ignorant
                 reader
                 .
                 Good
                 Reader
                 ,
                 if
                 thou
                 vnderstandest
                 
                 latin
                 ,
                 I
                 could
                 wish
                 thee
                 to
                 see
                 the
                 Epistle
                 of
                 Sinesius
                 ,
                 in
                 the
                 aboue
                 noted
                 place
                 of
                 Nicephorus
                 ,
                 wherein
                 thou
                 shalt
                 fynd
                 it
                 most
                 euident
                 ,
                 that
                 at
                 that
                 tyme
                 ,
                 Sinesius
                 was
                 not
                 Preist
                 ,
                 for
                 euen
                 there
                 (
                 besides
                 many
                 other
                 passages
                 )
                 he
                 saith
                 of
                 him self
                 .
                 
                   Ego
                   sanè
                   qui
                   meipsū
                   noui
                   ,
                   ineptiorem
                   comperio
                   ,
                   quam
                   vt
                   sacerdotali
                   dignitati
                   gerende
                   idoneus
                   sin●
                   .
                   I
                   who
                   am
                   priuie
                   to
                   mine
                   owne
                   weakenes
                   ,
                   doe
                   fynde
                   that
                   I
                   am
                   not
                   fit
                   to
                   vndertake
                   the
                   dignity
                   of
                   Preisthood
                   .
                
                 In
                 lyke
                 sort
                 euen
                 at
                 the
                 end
                 of
                 this
                 Epistle
                 ,
                 Nicephorus
                 him self
                 thus
                 concludeth
                 .
                 
                   Sinesius
                   haec
                   scribens
                   ,
                   apertè
                   sacerdotalem
                   dignitatem
                   auersatus
                   est
                   &c.
                   Sinesius
                   wryting
                   these
                   thinges
                   ,
                   was
                   clearely
                   vnwilling
                   of
                   the
                   dignity
                   of
                   Preisthood
                
                 :
                 So
                 as
                 it
                 is
                 most
                 vndoubted
                 and
                 perspicuous
                 ,
                 that
                 at
                 the
                 wryting
                 of
                 this
                 Epistle
                 (
                 out
                 of
                 which
                 M.
                 Whyte
                 did
                 take
                 the
                 former
                 wordes
                 )
                 he
                 was
                 not
                 then
                 Preist
                 ,
                 much
                 lesse
                 Bishop
                 of
                 Ptolemais
                 ,
                 as
                 our
                 .
                 M.
                 subtlly
                 styleth
                 him
                 .
              
               
                 Now
                 what
                 do
                 you
                 say
                 to
                 this
                 M.
                 Whyte
                 ,
                 do
                 you
                 not
                 think
                 that
                 this
                 your
                 persidious
                 dealing
                 being
                 once
                 made
                 knowen
                 ,
                 will
                 becom
                 odious
                 ,
                 not
                 onely
                 to
                 Catholickes
                 ,
                 but
                 euen
                 to
                 all
                 ingenious
                 and
                 welmeaninge
                 protestantes
                 ,
                 though
                 hitherto
                 with
                 extraordinary
                 applause
                 and
                 allowance
                 ,
                 they
                 haue
                 much
                 admyred
                 you
                 ?
                 no
                 doubt
                 it
                 will
                 :
                 and
                 therefore
                 seing
                 you
                 can
                 not
                 otherwise
                 warrant
                 (
                 for
                 your
                 owne
                 interest
                 )
                 the
                 mariage
                 of
                 the
                 Cleargy
                 ,
                 but
                 onely
                 by
                 such
                 dishonest
                 meanes
                 :
                 I
                 hope
                 that
                 the
                 fortune
                 of
                 Acteon
                 ,
                 before
                 your
                 deathe
                 ,
                 will
                 happen
                 vnto
                 you
                 ,
                 (
                 feare
                 not
                 man
                 ,
                 I
                 presse
                 not
                 the
                 word
                 in
                 any
                 disloyall
                 sence
                 )
                 in
                 being
                 maligned
                 ,
                 afflicted
                 ,
                 and
                 bayted
                 ,
                 euen
                 by
                 your
                 owne
                 frendes
                 and
                 followers
                 .
              
            
             
               
                 The
                 2.
                 
                 Paragraph
                 .
                 Paphnutius
                 acused
                 concerning
                 the
                 mariage
                 of
                 Preistes
                 .
              
               
               
                 For
                 his
                 further
                 patronizing
                 of
                 Preistes
                 mariage
                 ,
                 he
                 pag.
                 343.
                 vrgeth
                 that
                 often
                 obtruded
                 place
                 of
                 Sainct
                 Paule
                 Heb.
                 13.
                 
                 
                   Mariage
                   is
                   honourable
                   among
                   all
                   men
                   .
                
                 and
                 at
                 these
                 wordes
                 cyteth
                 in
                 the
                 mergent
                 Sozomen
                 .
                 li.
                 1.
                 ca.
                 22.
                 as
                 wryting
                 that
                 Paphnutius
                 mantayned
                 the
                 protestantes
                 construction
                 of
                 that
                 place
                 ,
                 so
                 as
                 that
                 Preistes
                 might
                 absolutely
                 at
                 any
                 tyme
                 mary
                 .
                 In
                 the
                 discouery
                 of
                 his
                 deprauation
                 here
                 vsed
                 ,
                 I
                 will
                 not
                 much
                 insist
                 in
                 displaying
                 his
                 corruption
                 of
                 this
                 text
                 of
                 Scripture
                 ,
                 by
                 adding
                 the
                 wordes
                 ,
                 is
                 ,
                 and
                 ,
                 men
                 ,
                 (
                 the
                 which
                 he
                 borroweth
                 from
                 the
                 english
                 false
                 translatiō
                 )
                 for
                 neither
                 in
                 the
                 Geeke
                 text
                 can
                 we
                 fynd
                 the
                 verbe
                 ,
                 is
                 ,
                 of
                 the
                 Indicatiue
                 moode
                 ,
                 neither
                 the
                 worde
                 ,
                 men
                 ,
                 that
                 place
                 being
                 thus
                 according
                 to
                 the
                 greeke
                 ,
                 
                   mariage
                   is
                   honourable
                   in
                   all
                
                 :
                 which
                 worde
                 ,
                 all
                 ,
                 may
                 aswell
                 haue
                 reference
                 to
                 all
                 respectes
                 or
                 endes
                 of
                 mariage
                 ,
                 as
                 to
                 all
                 men
                 .
                 But
                 I
                 will
                 cheifely
                 relye
                 ,
                 in
                 shewing
                 how
                 small
                 reason
                 he
                 haith
                 to
                 alledg
                 Sozomen
                 or
                 Paphnutius
                 in
                 this
                 poynt
                 ,
                 and
                 how
                 litle
                 their
                 true
                 meaning
                 doth
                 sort
                 to
                 our
                 ministers
                 drift
                 :
                 for
                 M.
                 Whyte
                 vndertaketh
                 in
                 this
                 place
                 to
                 proue
                 ,
                 that
                 Preistes
                 may
                 take
                 wyues
                 at
                 any
                 tyme
                 ,
                 (
                 meaning
                 aswell
                 after
                 their
                 consecration
                 as
                 before
                 )
                 ,
                 and
                 so
                 answearably
                 in
                 generall
                 styleth
                 the
                 former
                 page
                 
                   Preistes
                   mariage
                
                 ,
                 and
                 lyke
                 wise
                 thus
                 beginneth
                 that
                 very
                 Paragraph
                 ,
                 wherein
                 the
                 former
                 wordes
                 of
                 S.
                 Paule
                 are
                 alledged
                 ,
                 
                   Fourthly
                   touching
                   the
                   mariage
                   of
                   ministers
                   ,
                   &c.
                   
                
                 Now
                 if
                 we
                 looke
                 into
                 the
                 former
                 quotation
                 of
                 Sozomene
                 touching
                 Paphnutius
                 ,
                 we
                 shall
                 fynde
                 that
                 he
                 recordeth
                 ,
                 how
                 the
                 Councell
                 of
                 Nyce
                 ,
                 did
                 onely
                 tollerate
                 and
                 permit
                 the
                 mariage
                 of
                 Preistes
                 ,
                 before
                 theire
                 entrance
                 into
                 preisthood
                 ,
                 but
                 not
                 after
                 their
                 consecration
                 :
                 which
                 doth
                 absolutely
                 crosse
                 the
                 scope
                 of
                 M.
                 W.
                 intention
                 in
                 this
                 place
                 .
                 For
                 first
                 this
                 is
                 the
                 tytle
                 of
                 the
                 quoted
                 Chapiter
                 of
                 
                   Sozomen
                   .
                   De
                   Canonibus
                   quas
                   Concilium
                   posuit
                   :
                   &
                   quod
                   cum
                   Ca●onem
                   statuere
                   voluerat
                   ,
                   vt
                   
                   quicunque
                   ad
                   sacerdori●
                   dignitatem
                   euecti
                   essent
                   ,
                   ●um
                   ●xori●us
                   ,
                   quas
                   antequam
                   sacris
                   in●tiati
                   eram
                   ,
                   duxarant
                   ,
                   non
                   dor
                   ●●irent
                   :
                   in
                   medium
                   preferens
                   Paphnutius
                   quidem
                   Confessor
                   intercede●at
                   .
                   Of
                   the
                   Carrons
                   of
                   the
                   Councell
                
                 (
                 meaning
                 of
                 Nyce
                 )
                 
                   and
                   their
                   whereas
                   the
                   Councell
                   determined
                   to
                   decree
                   ,
                   that
                   euen
                   those
                   who
                   were
                   called
                   to
                   the
                   dignity
                   of
                   preisthood
                   ,
                   should
                   not
                   liue
                   with
                   those
                   their
                   wyues
                   ,
                   whom
                   they
                   had
                   maried
                   before
                   they
                   were
                   ordeyned
                   Preistes
                   :
                   one
                   Paphnutius
                   a
                   Confessour
                   being
                   amonge
                   the
                   Councell
                   ,
                   began
                   to
                   plead
                   the
                   contrary
                   .
                
                 But
                 if
                 the
                 Councell
                 thought
                 it
                 once
                 conuenient
                 to
                 decree
                 ,
                 that
                 such
                 Preistes
                 as
                 were
                 maried
                 before
                 theire
                 entrance
                 into
                 Preisthood
                 ,
                 should
                 not
                 liue
                 together
                 with
                 their
                 wyues
                 in
                 state
                 of
                 matrimony
                 ,
                 then
                 
                   a
                   fortiori
                
                 ,
                 it
                 did
                 vtterly
                 condemne
                 the
                 mariage
                 of
                 Preistes
                 after
                 they
                 be
                 made
                 Preistes
                 ,
                 which
                 is
                 the
                 contrary
                 whereunto
                 is
                 here
                 che●fe●y
                 defended
                 by
                 M.
                 Whyte
                 .
                 This
                 poynt
                 is
                 further
                 confinned
                 out
                 of
                 the
                 wordes
                 of
                 Sozomen
                 ,
                 euen
                 in
                 the
                 foresaid
                 quoted
                 Chapiter
                 ,
                 for
                 there
                 Sozomen
                 doth
                 thus
                 wryte
                 .
                 
                   Veterem
                   Ec●lesiu
                   ●●aeditionem
                   esse
                   ,
                   vt
                   qu
                   ?
                   Cas●ties
                   gradum
                   sacerdo
                   ●●em
                   cons●euti
                   fuisseur
                   ,
                   postea
                   minime
                   vxores
                   duderen●
                   qui
                   autem
                   post
                   nuptias
                   ,
                   adteum
                   or
                   dinem
                   vocati
                   essent
                   ,
                   hit
                   ab
                   vxoribus
                   quas
                   habeba●●
                   minime
                   separarentur
                   ,
                   &
                   ●ta
                   quidem
                   lice●
                   Coniuglie
                   p●rs
                   ,
                   f●ant
                   Paphnutius
                   .
                   It
                   is
                   an
                   ancient
                   Tradition
                   of
                   the
                   Church
                   ,
                   what
                   such
                   as
                   be
                   vnmaried
                   when
                   they
                   enter
                   the
                   degree
                   of
                   preisthood
                   ,
                   should
                   not
                   after
                   ta●●e
                   to
                   them selues
                   any
                   wyues
                   :
                   But
                   those
                   who
                   being
                   afore
                   maried
                   ,
                   and
                   after
                   arcealled
                   to
                   that
                   order
                   ,
                   should
                   not
                   be
                   therefore
                   seperated
                   frō
                   theire
                   wyues
                   ,
                   and
                   this
                   Paphnutius
                   though
                   him self
                   vnmaried
                   )
                   perswaded
                   the
                   Councell
                   vnto
                   :
                
                 and
                 thus
                 far
                 Sozomen
                 of
                 this
                 poynt
                 .
                 Now
                 I
                 referre
                 to
                 the
                 iudtecous
                 reader
                 how
                 worthily
                 and
                 sincerely
                 M.
                 Whyte
                 halth
                 quoted
                 Paphnutius
                 out
                 of
                 Sozomen
                 ,
                 for
                 interpreting
                 of
                 S.
                 Paules
                 wordes
                 in
                 defence
                 of
                 Preistes
                 mariage
                 in
                 generall
                 ,
                 without
                 any
                 distinction
                 of
                 tymes
                 ,
                 whereas
                 in
                 deede
                 
                   Sozomen
                   
                   Paphnutius
                
                 ,
                 and
                 the
                 Councell
                 of
                 Nyce
                 ;
                 did
                 absolutely
                 forbid
                 mariage
                 of
                 the
                 Cleargy
                 after
                 their
                 ordination
                 of
                 preisthood
                 ,
                 directly
                 opposite
                 against
                 the
                 most
                 generall
                 ,
                 practise
                 of
                 our
                 english
                 ministers
                 ,
                 who
                 for
                 the
                 most
                 part
                 first
                 seeke
                 after
                 a
                 steeple
                 ,
                 and
                 then
                 a
                 woman
                 :
                 and
                 thus
                 with
                 them
                 ,
                 a
                 fat
                 benefyce
                 ,
                 and
                 a
                 sister
                 in
                 the
                 Lord
                 (
                 for
                 heresy
                 euer
                 lyes
                 groueling
                 in
                 sensuality
                 )
                 are
                 become
                 in
                 our
                 new
                 euangelicall
                 philosophy
                 ,
                 the
                 
                   terminus
                   ad
                   quem
                
                 ,
                 whereunto
                 all
                 other
                 their
                 motions
                 ,
                 doe
                 finally
                 propend
                 and
                 are
                 directed
                 .
              
            
             
               
                 The
                 3.
                 
                 Paragraph
                 .
                 S.
                 Augustine
                 corrupted
                 against
                 fasting
                 .
              
               
                 The
                 Doctor
                 (
                 through
                 his
                 great
                 auersion
                 which
                 he
                 haith
                 of
                 fasting
                 ,
                 and
                 of
                 forbidden
                 meates
                 for
                 certaine
                 dayes
                 (
                 pag.
                 307.
                 wryteth
                 ,
                 that
                 the
                 auncient
                 Monkes
                 made
                 no
                 distinction
                 of
                 meates
                 ,
                 &
                 alledgeth
                 in
                 the
                 margent
                 for
                 proofe
                 thereof
                 ,
                 S.
                 Augustine
                 
                   de
                   mor.
                   Eccl.
                   li.
                
                 1.
                 ca.
                 33.
                 
                 Now
                 you
                 shall
                 see
                 how
                 truly
                 he
                 auoucheth
                 the
                 Father
                 herein
                 ;
                 for
                 in
                 that
                 very
                 Chapiter
                 (
                 not
                 to
                 insist
                 of
                 his
                 speaking
                 of
                 the
                 Monkes
                 fasting
                 in
                 those
                 wordes
                 ,
                 
                   Ieiunia
                   prorsut
                   incredibilia
                   ,
                   mult●s
                   exercere
                   did●ci
                   .
                
                 I
                 haue
                 learned
                 that
                 many
                 Monkes
                 did
                 practise
                 euē
                 incredible
                 fastes
                 )
                 he
                 thus
                 wryteth
                 touching
                 forbearāce
                 of
                 the
                 eating
                 of
                 flesh
                 
                   multi
                   non
                   vescuntur
                   carnibus
                   &c.
                   
                   Many
                   Monkes
                   do
                   not
                   feede
                   vpon
                   flesh
                   ,
                   though
                   they
                   are
                   not
                   perswaded
                   superstitiously
                   ,
                   that
                   flesh
                   is
                   an
                   vncleane
                   meate
                   .
                
                 &
                 after
                 againe
                 .
                 
                   Continent
                   se
                   illi
                   ,
                   qui
                   possunt
                   (
                   qu●●tamen
                   sunt
                   innumerabiles
                   )
                   &
                   a
                   carnibus
                   ,
                   &
                   a
                   vino
                   &c.
                   
                   Such
                   Monks
                   as
                   in
                   body
                   are
                   hable
                   (
                   who
                   yet
                   are
                   innumerable
                   )
                   do
                   abstaine
                   from
                   flesh
                   ,
                   and
                   from
                   wyne
                   .
                
                 Here
                 it
                 is
                 euident
                 what
                 the
                 custome
                 of
                 the
                 ancient
                 Monkes
                 was
                 in
                 those
                 tymes
                 ,
                 &
                 how
                 different
                 from
                 the
                 practise
                 of
                 the
                 new
                 gospellers
                 ,
                 
                 since
                 infinite
                 of
                 them
                 eating
                 fish
                 ,
                 neuer
                 tasted
                 of
                 flesh
                 ,
                 whereas
                 to
                 the
                 contrary
                 ,
                 I
                 dare
                 auouch
                 in
                 the
                 behalf
                 of
                 this
                 my
                 sanctifyed
                 minister
                 ,
                 that
                 euen
                 out
                 of
                 conscience
                 ,
                 he
                 forbeares
                 to
                 feede
                 of
                 superstitious
                 fish
                 .
                 But
                 indeede
                 M.
                 Whyte
                 doth
                 well
                 to
                 shew
                 himself
                 so
                 resolute
                 an
                 aduocate
                 ,
                 as
                 afore
                 of
                 venety
                 in
                 the
                 mariage
                 of
                 Preisles
                 ,
                 so
                 now
                 of
                 Epicurisme
                 ,
                 since
                 he
                 well
                 knoweth
                 that
                 there
                 is
                 a
                 secret
                 reference
                 ,
                 and
                 mutuall
                 dependency
                 ,
                 betwene
                 these
                 two
                 most
                 spirituall
                 and
                 ghostly
                 Characters
                 of
                 our
                 late
                 stamped
                 gospell
                 :
                 a
                 poynte
                 so
                 cleare
                 ,
                 that
                 euen
                 the
                 Poets
                 do
                 tell
                 vs
                 ,
                 that
                 Venus
                 was
                 euer
                 much
                 befrended
                 by
                 Ceres
                 and
                 Bacchus
                 .
              
            
             
               
                 The
                 4.
                 
                 Paragraph
                 .
                 Baronius
                 notoriously
                 corrupted
                 ,
                 in
                 proofe
                 that
                 heritykes
                 can
                 worke
                 true
                 miracles
                 .
              
               
                 To
                 depryue
                 the
                 Catholick
                 Church
                 of
                 her
                 glory
                 ,
                 of
                 most
                 certaine
                 and
                 vndoubted
                 miracles
                 ,
                 wherewith
                 god
                 haith
                 seuerall
                 tymes
                 sealed
                 vp
                 the
                 truth
                 of
                 the
                 faith
                 professed
                 by
                 her
                 Doctors
                 :
                 our
                 minister
                 laboureth
                 to
                 proue
                 from
                 the
                 confession
                 of
                 Catholickes
                 ,
                 that
                 woorking
                 of
                 true
                 miracles
                 ,
                 are
                 also
                 common
                 to
                 heritikes
                 ,
                 &
                 therefore
                 no
                 peculiar
                 note
                 of
                 the
                 true
                 Church
                 or
                 Faith.
                 
              
               
                 Now
                 to
                 this
                 end
                 ,
                 pag.
                 301.
                 he
                 alledgeth
                 Baronius
                 
                   Annal.
                   An.
                
                 68.
                 nu
                 .
                 22.
                 touching
                 the
                 miracles
                 of
                 Simon
                 Magus
                 .
                 
                   Simon
                   made
                   Images
                   to
                   walk
                   ,
                   &
                   would
                   lye
                   in
                   the
                   fyre
                   without
                   hurt
                   ,
                   &
                   flye
                   in
                   the
                   ayre
                   ,
                   &
                   make
                   bread
                   of
                   stones
                   :
                   he
                   could
                   open
                   doares
                   fast
                   shut
                   ,
                   &
                   vnloose
                   boundes
                   of
                   Iron
                   &c.
                   
                
                 But
                 doth
                 out
                 M.
                 here
                 leaue
                 his
                 accustomed
                 trade
                 of
                 corrupting
                 think
                 you
                 ?
                 No
                 ,
                 for
                 he
                 paireth
                 the
                 testimony
                 round
                 aboute
                 ,
                 for
                 euen
                 both
                 immediatly
                 before
                 and
                 immediatly
                 after
                 the
                 Authority
                 alledged
                 ,
                 he
                 concealeth
                 Baronius
                 his
                 owne
                 wordes
                 wherein
                 he
                 acknowledgeth
                 ,
                 
                 that
                 these
                 were
                 no
                 miracles
                 ,
                 by
                 impostures
                 ,
                 and
                 sleightes
                 onely
                 :
                 For
                 thus
                 he
                 wryteth
                 before
                 .
                 
                   Quaenam
                   autem
                   hat
                   fuer●t
                   ,
                   ●●m
                   reue●
                   á
                   non
                   essent
                   ,
                   tament
                   ab
                   hominibus
                   videri
                   videbantur
                   ,
                   referam
                   &c.
                   
                   (
                   I
                   will
                   relate
                   what
                   prestigies
                   or
                   steightes
                   those
                   of
                   Simons
                   were
                   ,
                   seeing
                   indeed
                   they
                   were
                   not
                   true
                   ,
                   yet
                   semed
                   to
                   be
                   in
                   the
                   sight
                   of
                   men
                
                 )
                 and
                 the
                 mentioneth
                 those
                 reckned
                 by
                 M.
                 Whyte
                 .
                 And
                 after
                 Baro.
                 haith
                 nūbred
                 the
                 said
                 supposed
                 miracles
                 ,
                 he
                 thus
                 instantly
                 concludeth
                 .
                 
                   Hueusque
                   de
                   Simonis
                   imposturis
                   ,
                   quibus
                   haec
                   per
                   imaginem
                   oste●debat
                   ,
                   &
                   visum
                   ,
                   cum
                   nulla
                   verita●e
                   consisterent
                   .
                   Thus
                   farr
                   of
                   the
                   impostures
                   of
                   Simon
                   ,
                   which
                   appeared
                   but
                   in
                   show
                   and
                   in
                   the
                   eye
                   ,
                   seing
                   indeede
                   they
                   were
                   not
                   truly
                   performed
                   .
                
                 Now
                 I
                 appeale
                 to
                 the
                 iudiceous
                 Reader
                 ,
                 with
                 what
                 ●andor
                 and
                 sincerity
                 M.
                 Whyte
                 could
                 produce
                 part
                 of
                 the
                 sentence
                 of
                 Baronius
                 (
                 omitting
                 both
                 the
                 beginning
                 and
                 endinge
                 )
                 ●●
                 euict
                 ,
                 that
                 true
                 and
                 vndoubted
                 miracles
                 ,
                 are
                 incident
                 also
                 to
                 heritykes
                 ,
                 and
                 consequently
                 are
                 no
                 competent
                 marke
                 of
                 the
                 true
                 Faith
                 or
                 Church
                 .
              
            
          
           
             
               Chapiter
               7.
               
               Concerning
               the
               Sacramentes
               of
               the
               Eucha●l●
               and
               Pennance
               .
            
             
               
                 The
                 1.
                 
                 Paragraph
                 ●●●armine
                 corrupted
                 against
                 Transubstantiation
                 .
              
               
                 OVR
                 Doctor
                 pag.
                 24.
                 haith
                 a
                 soule
                 deprauation
                 touching
                 the
                 doctrine
                 of
                 Transubstantiatiō
                 ,
                 alledging
                 Bellarmine
                 saving
                 ,
                 
                   de
                   Euch.
                   lib
                
                 2.
                 ca.
                 2.3
                 
                   That
                   it
                   may
                   iustly
                   be
                   doubted
                   ,
                   whether
                   the
                   text
                   be
                   clea●e
                   enough
                   ●o
                   infe●
                   Transubsta●tiatio●
                   ,
                   seing
                   men
                   sharpe
                   &
                   learned
                   ,
                   such
                   as
                   Scotus
                   was
                   ,
                   ha●e
                   thought
                   the
                   contrary
                   .
                
                 The
                 
                 Reader
                 shall
                 see
                 the
                 whole
                 periode
                 of
                 Bellarmine
                 at
                 large
                 ,
                 and
                 so
                 may
                 discerne
                 how
                 strongly
                 both
                 he
                 &
                 Scotus
                 impugne
                 transubstantiatiō
                 ,
                 as
                 they
                 are
                 here
                 by
                 our
                 M.
                 traduced
                 to
                 doe
                 .
                 Thus
                 then
                 .
                 
                   Scotus
                   dicit
                   ●on
                   ex●are
                   &c.
                   
                   Scotus
                   saith
                   ,
                   that
                   there
                   is
                   no
                   place
                   of
                   Scripture
                   so
                   expresse
                   ,
                   which
                   (
                   fi●e
                   Ecclesiae
                   declaratiore
                   )
                   without
                   the
                   ●●claration
                   or
                   interpretation
                   of
                   the
                   Church
                   ,
                   can
                   euidently
                   force
                   transubstantiation
                   .
                   And
                   this
                   is
                   not
                   altogether
                   in
                   probable
                   :
                   (
                   for
                   although
                   the
                   text
                   of
                   Scripture
                   ;
                   which
                   aboue
                   we
                   haue
                   alledged
                   ,
                   s●me
                   so
                   cleare
                   〈◊〉
                   ,
                   that
                   it
                   is
                   able
                   to
                   conuince
                   hominem
                   ●on
                   pro●eru●●
                   ,
                   a
                   man
                   not
                   obstinate
                   )
                   neuerthelesse
                   whether
                   it
                   do
                   so
                   or
                   no
                   ,
                   i●
                   may
                   i●●l●
                   be
                   doubted
                   of
                   ,
                   seing
                   that
                   learned
                   and
                   sharp
                   men
                   (
                   such
                   as
                   Scotus
                   was
                   )
                   haue
                   ,
                   thought
                   the
                   contrary
                   .
                   But
                   Scotus
                   ●dd●●h
                   ,
                   that
                   s●●g
                   the
                   Catholick
                   Church
                   haith
                   expounded
                   the
                   said
                   text
                   of
                   Scripture
                   in
                   a
                   generall
                   Councell
                   ,
                   therefore
                   saith
                   he
                   ,
                   from
                   the
                   said
                   Scripture
                   so
                   declared
                   by
                   the
                   Chu●ch
                   ,
                   transu●st●●tiation
                   is
                   manifestly
                   proued
                   .
                
                 Thus
                 far●
                 Bellarmine
                 .
                 Now
                 I
                 doe
                 a●ke
                 ,
                 that
                 if
                 we
                 consider
                 the
                 whole
                 cōtexture
                 of
                 this
                 passage
                 together
                 ,
                 whether
                 according
                 to
                 the
                 mynds
                 of
                 Bellarmine
                 &
                 Scotus
                 ,
                 it
                 maketh
                 against
                 transubstantiation
                 or
                 no
                 ?
                 I
                 say
                 it
                 euen
                 fortifyeth
                 the
                 Doctrine
                 thereof
                 :
                 For
                 Bellarmine
                 first
                 teacheth
                 ,
                 that
                 the
                 text
                 is
                 e●ident
                 enough
                 to
                 conu●nce
                 any
                 man
                 that
                 is
                 not
                 froward
                 or
                 obstinate
                 :
                 and
                 Scotus
                 (
                 as
                 we
                 fynde
                 here
                 ,
                 grauntes
                 ,
                 that
                 transubstantiation
                 is
                 manifestly
                 proued
                 from
                 the
                 Scripture
                 ,
                 being
                 so
                 already
                 expounded
                 by
                 a
                 generall
                 Councell
                 :
                 wherefore
                 our
                 ministers
                 sleight
                 resteth
                 ,
                 in
                 nakedly
                 settinge
                 downe
                 the
                 former
                 parcell
                 of
                 Bellarmine
                 ,
                 and
                 in
                 concealing
                 the
                 wordes
                 afore
                 ,
                 
                   sine
                   declaratione
                   Ecclesia
                
                 ,
                 &
                 againe
                 ,
                 
                   hominem
                   non
                   proteruum
                
                 ,
                 to
                 both
                 which
                 ,
                 the
                 sentence
                 alledged
                 haith
                 a
                 necessary
                 reference
                 :
                 So
                 as
                 if
                 M.
                 Whyte
                 would
                 haue
                 deliuered
                 Bellarmines
                 true
                 meaninge
                 here
                 ,
                 he
                 must
                 haue
                 deliuered
                 it
                 in
                 this
                 sort
                 :
                 
                   It
                   may
                   be
                   iustly
                   doubted
                   ,
                   whether
                   the
                   Text
                   without
                   the
                   declaration
                   
                   of
                   the
                   Church
                   ,
                   be
                   cleare
                   enough
                   to
                   conuince
                   an
                   obstinate
                   man
                   in
                   the
                   poynt
                   of
                   transubstantiation
                   ,
                   seing
                   men
                   sharp
                   &
                   learned
                   ,
                   such
                   at
                   Scotus
                   &c.
                   
                
                 But
                 this
                 deportment
                 had
                 bene
                 ouer
                 candid
                 &
                 sincere
                 ,
                 and
                 in
                 no
                 manner
                 sortinge
                 to
                 the
                 calumnious
                 proiect
                 of
                 our
                 deprauing
                 minister
                 ,
                 who
                 by
                 his
                 perfidious
                 dealinge
                 throughout
                 his
                 whole
                 booke
                 ,
                 semeth
                 to
                 haue
                 made
                 ship-wrack
                 of
                 all
                 morall
                 honesty
                 ,
                 reputation
                 ,
                 religion
                 ,
                 and
                 shame
                 .
                 
                   periere
                   mores
                   ,
                   ius
                   ,
                   decus
                   ,
                   pietas
                   ,
                   fides
                   :
                   &
                   quiredire
                   nescit
                   ,
                   cum
                   perit
                   pudor
                   .
                   Seneca
                   .
                   in
                   Agam.
                   
                
              
            
             
               
                 The
                 2.
                 
                 Paragraph
                 .
                 The
                 Maister
                 of
                 sentences
                 corrupted
                 against
                 confession
                 to
                 a
                 Preist
                 .
              
               
                 In
                 this
                 next
                 place
                 we
                 will
                 descend
                 to
                 the
                 Sacrament
                 of
                 Penance
                 ,
                 prophaned
                 by
                 this
                 our
                 Doctors
                 deprauations
                 :
                 and
                 first
                 to
                 beare
                 the
                 reader
                 in
                 hand
                 ,
                 that
                 by
                 the
                 acknowledgment
                 of
                 Catholickes
                 ,
                 auricular
                 Confession
                 ,
                 and
                 other
                 partes
                 of
                 this
                 Sacrament
                 ,
                 are
                 not
                 necessary
                 ,
                 he
                 ,
                 pag.
                 254.
                 produceth
                 the
                 M.
                 of
                 Sentences
                 li
                 4.
                 d.
                 17.
                 saying
                 .
                 
                   By
                   contrition
                   onely
                   without
                   Confession
                   ,
                   or
                   payment
                   of
                   outward
                   punishment
                   (
                   or
                   liberality
                   of
                   the
                   prelate
                   ,
                   or
                   paynes
                   in
                   purgatory
                   )
                   I
                   may
                   goe
                   straight
                   to
                   heauen
                   .
                
                 The
                 wordes
                 of
                 this
                 Author
                 are
                 these
                 .
                 
                   Sanè
                   dici
                   potest
                   ,
                   quod
                   sine
                   confessione
                   oris
                   ,
                   &
                   solutione
                   paenae
                   exterioris
                   ,
                   peccata
                   delentur
                   per
                   contritionem
                   &
                   humilitatem
                   .
                   Verily
                   it
                   may
                   be
                   said
                   ,
                   that
                   sinnes
                   are
                   remitted
                   by
                   contrition
                   &
                   humility
                   ,
                   without
                   confession
                   of
                   the
                   mouth
                   ,
                   or
                   payment
                   of
                   exteriour
                   punishment
                   .
                
                 Where
                 we
                 fynde
                 ,
                 first
                 these
                 wordes
                 ,
                 
                   or
                   liberality
                   of
                   the
                   prelate
                   ,
                   or
                   paynes
                   in
                   purgatory
                   ,
                
                 to
                 be
                 added
                 by
                 M.
                 Whyte
                 ,
                 though
                 set
                 downe
                 in
                 a
                 peculiar
                 character
                 ,
                 &
                 letter
                 of
                 the
                 Author
                 :
                 but
                 this
                 our
                 minister
                 did
                 ,
                 to
                 make
                 the
                 confession
                 of
                 this
                 Author
                 ,
                 more
                 full
                 &
                 swellinge
                 :
                 
                 neuerthelesse
                 to
                 passe
                 ouer
                 this
                 ,
                 I
                 affirme
                 that
                 the
                 sentence
                 is
                 fraudulently
                 alledged
                 ,
                 to
                 take
                 away
                 auriculer
                 confession
                 .
                 And
                 therefore
                 the
                 reader
                 ought
                 to
                 conceaue
                 ,
                 that
                 though
                 all
                 Catholickes
                 teach
                 ,
                 that
                 perfect
                 contrition
                 is
                 of
                 force
                 to
                 blot
                 owt
                 a
                 mans
                 sinnes●
                 yet
                 they
                 houlde
                 ,
                 that
                 this
                 contrition
                 can
                 not
                 be
                 without
                 confession
                 ,
                 at
                 least
                 
                   in
                   voto
                
                 ,
                 as
                 the
                 schoole-men
                 speake
                 ,
                 that
                 is
                 ,
                 that
                 the
                 party
                 haith
                 a
                 desire
                 to
                 coufesse
                 his
                 sinnes
                 to
                 a
                 preist
                 ,
                 when
                 opportunity
                 shall
                 serue
                 .
                 And
                 that
                 this
                 is
                 the
                 very
                 meaning
                 of
                 the
                 Maister
                 of
                 the
                 sentences
                 in
                 this
                 place
                 ,
                 appeareth
                 ,
                 first
                 out
                 of
                 his
                 owne
                 wordes
                 ,
                 euen
                 in
                 the
                 said
                 paragraph
                 or
                 distinctiō
                 where
                 he
                 saith
                 .
                 
                   Non
                   est
                   veré
                   pe●●tens
                   ,
                   qui
                   confessionis
                   v●tums
                   non
                   habes
                   :
                   he
                   is
                   not
                   truly
                   penitent
                   ,
                   who
                   haith
                   not
                   a
                   desire
                   to
                   confesse
                   his
                   sinnes
                   .
                
                 Which
                 poynt
                 is
                 also
                 further
                 made
                 cleare
                 by
                 the
                 tytle
                 of
                 the
                 next
                 paragraph
                 sauinge
                 one
                 of
                 this
                 Author
                 ,
                 which
                 is
                 this
                 ,
                 
                   quod
                   non
                   sufficit
                   soli
                   Deo
                   coufiteri
                   ,
                   si
                   tempu●
                   ad●it
                   ,
                   si
                   tamen
                   homini
                   possit
                   .
                   That
                   it
                   is
                   not
                   sufficient
                   onely
                   to
                   confesse
                   our
                   sinne
                   to
                   God
                   ,
                   if
                   so
                   we
                   haue
                   tyme
                   or
                   opportunity
                   ,
                   to
                   confesse
                   to
                   man.
                
                 Thus
                 it
                 appeareth
                 what
                 reason
                 our
                 Doctor
                 had
                 ,
                 to
                 alledg
                 the
                 Authority
                 of
                 the
                 Maister
                 of
                 the
                 sentences
                 ,
                 for
                 the
                 absolute
                 abolishing
                 of
                 the
                 Sacrament
                 of
                 Confession
                 :
                 whereas
                 he
                 meaneth
                 that
                 onely
                 in
                 tyme
                 of
                 necessity
                 ,
                 and
                 when
                 opportunity
                 is
                 not
                 to
                 confesse
                 them
                 to
                 man
                 ,
                 then
                 with
                 a
                 true
                 contrition
                 ,
                 the
                 sinnes
                 may
                 be
                 remitted
                 without
                 Confession
                 .
                 Such
                 you
                 see
                 is
                 the
                 proceding
                 of
                 our
                 minister
                 throughout
                 his
                 booke
                 ,
                 euer
                 inuesting
                 his
                 doctrine
                 and
                 assertions
                 ,
                 with
                 most
                 foule
                 and
                 stained
                 deprauations
                 ,
                 wel
                 discouering
                 the
                 spotted
                 guiltines
                 of
                 his
                 owne
                 soule
                 where
                 fore
                 for
                 the
                 tyme
                 hereafter
                 ,
                 I
                 could
                 wish
                 M.
                 Whyte
                 (
                 that
                 so
                 his
                 mynde
                 might
                 be
                 appareled
                 answearably
                 to
                 his
                 name
                 )
                 to
                 follow
                 the
                 admonition
                 of
                 the
                 Euangelist
                 ,
                 
                   Get
                   thee
                   a
                   whyte
                   garment
                
                 (
                 to
                 wit
                 ,
                 of
                 repentance
                 and
                 future
                 integrity
                 )
                 
                   that
                   thou
                   maist
                   be
                   clothed
                   ,
                   and
                   that
                   thy
                   
                   thy
                   filthy
                   nakednes
                   doe
                   not
                
                 (
                 further
                 )
                 
                   app●●●●
                   .
                   Apo●
                
                 3.
                 
              
            
             
               
                 The
                 3
                 Paragraph
                 .
                 Bellarmine
                 corrupted
                 against
                 Satisfaction
                 .
              
               
                 Lastly
                 touching
                 the
                 Sacrament
                 of
                 Penance
                 ,
                 whereof
                 Satisfaction
                 is
                 on
                 part
                 ,
                 to
                 make
                 the
                 Catholick
                 doctrine
                 thereof
                 become
                 ●ame
                 ●ngracefull
                 ,
                 he
                 ,
                 pag.
                 249.
                 produceth
                 Bellarmine
                 ,
                 li.
                 1.
                 
                   depur
                   .
                   ca.
                
                 14.
                 thus
                 writing
                 .
                 
                   Christer
                   satisfaction
                   it self
                   ,
                   taketh
                   not
                   away
                   the
                   punishment
                   due
                   〈◊〉
                   vs
                   ,
                   but
                   it
                   removeth
                   it
                   so
                   farr
                   forth
                   ,
                   as
                   we
                   haue
                   grace
                   from
                   thence
                   ,
                   to
                   make
                   our
                   owne
                   satisfaction
                   of
                   power
                   .
                
                 For
                 the
                 better
                 apprehending
                 of
                 Bellarmines
                 due
                 meaning
                 in
                 this
                 places
                 ,
                 the
                 Reader
                 is
                 to
                 conceaue
                 that
                 the
                 Cardinall
                 here
                 handleth
                 a
                 schoole
                 poynte
                 which
                 being
                 no
                 meter
                 of
                 Faith
                 ,
                 but
                 a
                 poynt
                 of
                 ●adi●ferency
                 ,
                 is
                 seuerally
                 defen
                 led
                 by
                 Catholick
                 wryters
                 .
                 The
                 poynt
                 is
                 this
                 :
                 th●
                 seing
                 all
                 the
                 force
                 of
                 our
                 satisfaction
                 ,
                 is
                 originally
                 ●i
                 y●●d
                 ,
                 and
                 recoa●teth
                 it
                 fore
                 ,
                 (
                 as
                 all
                 Catholickes
                 do
                 ground
                 )
                 from
                 the
                 passion
                 and
                 satisfaction
                 of
                 Christ
                 :
                 whether
                 therefore
                 this
                 satisfaction
                 of
                 Christes
                 and
                 ours
                 ,
                 may
                 be
                 tearmed
                 but
                 one
                 satisfaction
                 or
                 two
                 satisfactions
                 :
                 Bellarmine
                 houldeth
                 that
                 it
                 is
                 but
                 one
                 satisfaction
                 ,
                 and
                 that
                 farmaliter
                 ,
                 ours
                 ,
                 and
                 thereupō
                 wryteth
                 ●●the
                 alledged
                 place
                 .
                 
                   Vna
                   tantum
                   est
                   ●●tual
                   is
                   satisfactio
                   &c.
                   
                   There
                   is
                   here
                   but
                   one
                   actuall
                   satisfaction
                   ,
                   and
                   the
                   same
                   ours
                   :
                   neither
                   by
                   this
                   it
                   excluded
                   Christe
                   or
                   his
                   satisfaction
                   :
                   for
                   by
                   his
                   satisfaction
                   ,
                   we
                   haue
                   grace
                   from
                   whence
                   we
                   doe
                   s●tisfy
                   &
                   in
                   this
                   sense
                   the
                   satisfaction
                   〈◊〉
                   Christ
                   is
                   〈◊〉
                   be
                   appledr●
                   vs
                   ,
                   non
                   quod
                   〈…〉
                   ipsa
                   ti
                   is
                   satisfactio
                   ,
                   tollan
                   penam
                   temp
                   malem
                   nobis
                   〈◊〉
                   sed
                   quod
                   mediat
                   eam
                   tollat
                   ,
                   quate
                   ius
                   videlice●
                   〈◊〉
                   g●atiam●
                   themes
                   ,
                   sine
                   qua
                   ,
                   nihil
                   valeret
                   nostrae
                   satisfactio
                   .
                   Not
                   th●●
                   his
                   satisfaction
                   immedeatly
                   taketh
                   away
                   
                   the
                   punishment
                   due
                   vnto
                   vs
                   :
                   but
                   that
                   it
                   taketh
                   it
                   away
                   mediatly
                   ,
                   in
                   so
                   much
                   as
                   from
                   his
                   satisfaction
                   ,
                   we
                   receaue
                   Grace
                   ,
                   without
                   the
                   which
                   our
                   satisfaction
                   would
                   be
                   of
                   noe
                   force
                   .
                
              
               
                 Here
                 all
                 men
                 may
                 see
                 ,
                 that
                 Bellarmine
                 doth
                 in
                 noe
                 sort
                 detract
                 from
                 the
                 passion
                 or
                 satisfaction
                 of
                 Christ
                 ,
                 for
                 he
                 saith
                 ,
                 that
                 Christes
                 satisfaction
                 is
                 not
                 excluded
                 by
                 our
                 satisfaction
                 :
                 that
                 by
                 his
                 satisfaction
                 ,
                 we
                 haue
                 grace
                 to
                 satisfy
                 :
                 that
                 our
                 satisfaction
                 applyeth
                 Christes
                 satisfaction
                 to
                 vs
                 :
                 Finally
                 ,
                 that
                 without
                 Christes
                 satisfaction
                 ,
                 ours
                 can
                 be
                 of
                 no
                 force
                 .
                 But
                 before
                 I
                 ende
                 ,
                 I
                 will
                 be
                 the
                 Readers
                 remembrancer
                 of
                 two
                 or
                 three
                 sleightes
                 vsed
                 by
                 you
                 M.
                 Whyte
                 ,
                 in
                 this
                 one
                 testimony
                 .
                 First
                 in
                 these
                 wordes
                 ,
                 
                   Not
                   that
                   Christes
                   satisfaction
                   (
                   immediatly
                   )
                   taketh
                   away
                   the
                   punishment
                   due
                   vnto
                   vs
                   ,
                
                 you
                 conceale
                 in
                 your
                 translation
                 ,
                 the
                 word
                 ,
                 immediatly
                 ,
                 and
                 so
                 makes
                 vs
                 to
                 say
                 ,
                 that
                 Christes
                 satisfaction
                 doth
                 not
                 at
                 all
                 take
                 away
                 the
                 punishment
                 due
                 vnto
                 vs
                 ,
                 which
                 to
                 affirme
                 ,
                 is
                 no
                 lesse
                 then
                 a
                 monstrous
                 blasphemy
                 .
                 Secondly
                 in
                 those
                 wordes
                 ,
                 
                   sed
                   quod
                   mediaté
                   eam
                   tollat
                
                 ,
                 which
                 you
                 translate
                 not
                 in
                 that
                 naturall
                 sense
                 which
                 the
                 wordes
                 import
                 ,
                 but
                 onely
                 thus
                 ,
                 
                   but
                   that
                   Christes
                   satisfaction
                   remoueth
                   the
                   punishment
                
                 :
                 so
                 by
                 your
                 feeble
                 translation
                 ,
                 making
                 vs
                 in
                 an
                 ignorant
                 eare
                 ,
                 to
                 ascribe
                 lesse
                 to
                 Christes
                 satisfaction
                 then
                 we
                 doe
                 .
                 Thirdly
                 in
                 that
                 last
                 parcell
                 of
                 the
                 sentence
                 ,
                 
                   sine
                   qua
                   nihil
                   valeret
                   nostra
                   satisfactio
                   .
                   Without
                   which
                   grace
                   of
                   Christ
                   ,
                   our
                   satisf
                   .
                   were
                   of
                   noe
                   force
                   .
                
                 Which
                 wordes
                 as
                 soundinge
                 fully
                 in
                 our
                 acknowledgment
                 of
                 the
                 valew
                 of
                 Christes
                 passion
                 ,
                 you
                 also
                 haue
                 fully
                 translated
                 in
                 a
                 more
                 remisse
                 phraze
                 and
                 tenour
                 of
                 speach
                 ,
                 to
                 wit
                 ,
                 
                   from
                   which
                   grace
                   ,
                   our
                   satisfaction
                   is
                   made
                   of
                   power
                   .
                
                 Thus
                 well
                 knowinge
                 that
                 (
                 according
                 to
                 the
                 rules
                 of
                 Rhetorick
                 )
                 different
                 phrases
                 bearing
                 one
                 and
                 the
                 same
                 sence
                 ,
                 doe
                 make
                 a
                 different
                 (
                 and
                 so
                 more
                 or
                 lesse
                 )
                 impression
                 in
                 the
                 hearers
                 
                 eares
                 .
                 But
                 you
                 doe
                 well
                 ,
                 and
                 in
                 one
                 sense
                 we
                 will
                 not
                 much
                 complaine
                 of
                 you
                 ,
                 since
                 this
                 persideous
                 deportment
                 in
                 your
                 wrytinges
                 (
                 as
                 necessarily
                 discoueringe
                 that
                 you
                 are
                 conscious
                 and
                 guilty
                 of
                 your
                 owne
                 bad
                 cause
                 )
                 doth
                 much
                 aduantage
                 your
                 aduersaries
                 .
              
            
             
               
                 The
                 5.
                 
                 Paragraph
                 .
                 S.
                 Thomas
                 corrupted
                 concerning
                 the
                 remission
                 of
                 veniall
                 sinnes
                 .
              
               
                 Touching
                 veniall
                 sinnes
                 ,
                 pag.
                 246.
                 and
                 how
                 they
                 are
                 remitted
                 ,
                 our
                 minister
                 extremely
                 corrupteth
                 a
                 saying
                 in
                 S.
                 Thomas
                 par
                 .
                 3.
                 q.
                 87
                 ar
                 .
                 3.
                 making
                 him
                 thus
                 ,
                 without
                 any
                 further
                 illustration
                 of
                 the
                 poynte
                 ,
                 to
                 speake
                 ,
                 
                   Veniall
                   sinnes
                   may
                   be
                   forgeuen
                   by
                   knocking
                   of
                   the
                   breast
                   ,
                   going
                   into
                   the
                   Church
                   ,
                   receauing
                   of
                   holy
                   water
                   ,
                   or
                   the
                   Bishopes
                   blessing
                   ,
                   or
                   crossing
                   our self
                   ,
                   or
                   by
                   any
                   such
                   work
                   of
                   Charity
                   ,
                   though
                   we
                   do
                   not
                   think
                   actually
                   of
                   them
                   .
                
              
               
                 Tell
                 me
                 M.
                 Wh.
                 when
                 must
                 we
                 expect
                 at
                 your
                 handes
                 one
                 pertinent
                 allegation
                 without
                 any
                 deprauation
                 or
                 imposture
                 ?
                 I
                 do
                 think
                 euen
                 then
                 (
                 and
                 not
                 before
                 )
                 when
                 ,
                 as
                 the
                 poet
                 wrytes
                 .
              
               
                 
                   Terra
                   feret
                   stellas
                   ,
                   calum
                   scindetur
                   ara●ro
                   .
                   Ouid.
                   l.
                
                 
                   Vnda
                   dabit
                   slammas
                   ,
                   &
                   dabit
                   ignis
                   aquas
                   .
                   1
                   de
                   tre
                   .
                
              
               
                 For
                 ,
                 according
                 to
                 your
                 accustomed
                 vaine
                 ,
                 you
                 haue
                 most
                 fowly
                 wronged
                 S.
                 Thomas
                 ,
                 and
                 so
                 your self
                 here
                 (
                 by
                 wilfully
                 satisfying
                 the
                 doctrine
                 of
                 veniall
                 sinnes
                 )
                 haith
                 committed
                 a
                 mortall
                 sinne
                 .
                 For
                 he
                 in
                 the
                 place
                 alledged
                 showing
                 how
                 veniall
                 sinnes
                 are
                 remitted
                 ,
                 either
                 by
                 an
                 act
                 of
                 detestation
                 of
                 sinne
                 ,
                 or
                 an
                 act
                 of
                 reuerence
                 towardes
                 god
                 ,
                 thus
                 concludeth
                 .
                 
                   Manifestum
                   est
                   generali
                   confessione
                   &c.
                   It
                   is
                   manifest
                   ,
                   that
                   veniall
                   sinnes
                   are
                   remitted
                   by
                   a
                   generall
                   confession
                   ,
                   knocking
                   of
                   the
                   breast
                   ,
                   &
                   saying
                   of
                   our
                   Lordes
                   prayer
                   (
                   quatenus
                   cum
                   detestatione
                   peccati
                   
                   siunt
                   ,
                   as
                   these
                   actions
                   are
                   done
                   with
                   a
                   detestation
                   of
                   sinne
                   )
                   as
                   also
                   by
                   the
                   Bishopes
                   blessing
                   ,
                   by
                   sprincling
                   of
                   holy
                   water
                   ,
                   and
                   other
                   such
                   actions
                   (
                   quatent●s
                   cum
                   dei
                   reuerentia
                   exercentur
                   ,
                   as
                   they
                   are
                   performed
                   with
                   a
                   reuerence
                   towards
                   god
                   .
                
                 )
                 Here
                 you
                 see
                 first
                 ,
                 how
                 you
                 haue
                 most
                 fraudulently
                 discarded
                 these
                 two
                 parcels
                 of
                 the
                 sentence
                 ,
                 to
                 wit
                 ,
                 
                   quatēus
                   cū
                   detestatione
                   〈◊〉
                   fius
                
                 ,
                 &
                 
                   quatenus
                   cum
                   dei
                   reuerentia
                   exercentur
                   ,
                   as
                   they
                   are
                   done
                   with
                   a
                   detestatiō
                   of
                   sinne
                   ,
                   &
                   as
                   they
                   are
                   performed
                   with
                   reuerence
                   to
                   god
                   ,
                
                 which
                 parcels
                 do
                 enleuen
                 and
                 season
                 the
                 whole
                 .
                 For
                 we
                 do
                 not
                 hould
                 that
                 these
                 actions
                 ,
                 except
                 they
                 be
                 accompanyed
                 either
                 with
                 a
                 detestation
                 of
                 sinne
                 ,
                 or
                 reuerence
                 towardes
                 god
                 ,
                 do
                 remitt
                 veniall
                 sinnes
                 .
                 But
                 your
                 intended
                 calumny
                 and
                 deceipt
                 here
                 ,
                 was
                 to
                 make
                 your
                 credulous
                 reader
                 thinke
                 ,
                 that
                 the
                 superstitious
                 papists
                 (
                 as
                 you
                 tearme
                 them
                 in
                 your
                 rayling
                 and
                 calumnious
                 language
                 )
                 do
                 beleue
                 that
                 these
                 externall
                 actions
                 of
                 them selues
                 alone
                 ,
                 are
                 as
                 it
                 were
                 certaine
                 spells
                 or
                 charmes
                 to
                 extinguish
                 and
                 dryue
                 away
                 all
                 veniall
                 sinnes
                 whatsoeuer
                 .
                 Secondly
                 touching
                 the
                 last
                 part
                 of
                 the
                 sentēce
                 as
                 it
                 is
                 set
                 downe
                 by
                 you
                 ,
                 vz
                 ,
                 
                   or
                   by
                   any
                   worke
                   of
                   Charity
                   ,
                   though
                   we
                   doe
                   not
                   think
                   actually
                   of
                   them
                   ,
                
                 is
                 not
                 in
                 this
                 third
                 article
                 ,
                 but
                 afore
                 in
                 the
                 first
                 article
                 of
                 87.
                 question
                 ,
                 and
                 is
                 onely
                 an
                 obiection
                 of
                 S.
                 Thomas
                 ,
                 vrged
                 for
                 forme
                 sake
                 ,
                 (
                 according
                 to
                 his
                 Methode
                 )
                 and
                 then
                 afterwardes
                 answeared
                 by
                 him self
                 .
              
            
          
           
             
             
               Chapiter
               8.
               
               Concerning
               the
               author
               of
               sinne
               ,
               &
               reprobation
               .
            
             
               
                 The
                 1
                 Paragraph
                 .
                 Bellarmine
                 egregiously
                 falsifyed
                 ,
                 in
                 proofe
                 that
                 god
                 is
                 the
                 Author
                 of
                 sinne
                 .
              
               
                 TO
                 the
                 iustifying
                 that
                 Catholicks
                 are
                 as
                 far
                 ingaged
                 in
                 defendinge
                 that
                 blasphemous
                 and
                 horrible
                 doctrine
                 ,
                 that
                 god
                 is
                 the
                 Author
                 of
                 sinne
                 ,
                 as
                 the
                 protestantes
                 are
                 ,
                 pag.
                 271.
                 he
                 alledgeth
                 Bellarmine
                 
                   de
                   amis
                   .
                   gra
                   .
                   l.
                
                 2.
                 ca.
                 13.
                 thus
                 wryting
                 .
                 
                   God
                   by
                   a
                   figure
                   commendeth
                   sinne
                   ,
                   and
                   excyteth
                   men
                   vnto
                   it
                   ,
                   as
                   a
                   huntsman
                   setteth
                   a
                   dog
                   vpon
                   a
                   hare
                   ,
                   by
                   letting
                   goe
                   the
                   slippe
                   that
                   held
                   the
                   dog
                   .
                   God
                   therefore
                   doth
                   not
                   onely
                   permit
                   the
                   wicked
                   to
                   do
                   many
                   euils
                   ,
                   neither
                   doth
                   he
                   onely
                   forsake
                   the
                   godly
                   ,
                   that
                   they
                   may
                   be
                   constrayned
                   to
                   suffer
                   the
                   thinges
                   done
                   against
                   them
                   by
                   the
                   wicked
                   ,
                   but
                   he
                   also
                   ouerseeth
                   their
                   euill
                   willes
                   ,
                   and
                   ruleth
                   &
                   gouerneth
                   them
                   ,
                   &
                   boweth
                   &
                   bendeth
                   them
                   ,
                   by
                   working
                   inuisibly
                   in
                   them
                   .
                   And
                   not
                   onely
                   inclyneth
                   euill
                   willes
                   to
                   one
                   euill
                   rather
                   then
                   to
                   an
                   other
                   ,
                   by
                   permitting
                   them
                   to
                   be
                   caried
                   into
                   one
                   euill
                   ,
                   &
                   not
                   permitting
                   them
                   to
                   be
                   caried
                   into
                   an
                   other
                   :
                   but
                   also
                   positiuely
                   he
                   bendeth
                   them
                   ,
                   by
                   inclyning
                   to
                   one
                   euill
                   ,
                   &
                   turning
                   them
                   from
                   an
                   other
                   ,
                   occasionally
                   &
                   morally
                   &c.
                   
                
              
               
                 Thus
                 our
                 minister
                 alledgeth
                 Bellarmine
                 ,
                 and
                 then
                 triumphantly
                 thus
                 concludeth
                 .
                 
                   Let
                   our
                   aduersaries
                   looke
                   well
                   into
                   these
                   speaches
                   ,
                   &
                   they
                   shall
                   fynde
                   that
                   we
                   say
                   in
                   effect
                   nomore
                   .
                
                 Your
                 aduersaries
                 ,
                 M.
                 Whyte
                 ,
                 haue
                 loked
                 well
                 into
                 these
                 speaches
                 ,
                 and
                 they
                 do
                 fynde
                 and
                 say
                 in
                 effect
                 ,
                 that
                 you
                 are
                 a
                 most
                 faith-lesse
                 ,
                 dishonest
                 ,
                 and
                 corrupt
                 wryter
                 ,
                 and
                 indeede
                 one
                 of
                 those
                 whom
                 the
                 spanish
                 phraze
                 calls
                 
                   vnhombre
                   de
                   salmad●
                
                 ,
                 a
                 fellow
                 
                 without
                 a
                 soule
                 ,
                 for
                 if
                 you
                 either
                 feared
                 god
                 ,
                 had
                 a
                 true
                 cōceate
                 of
                 any
                 Religion
                 ,
                 or
                 thought
                 that
                 the
                 soule
                 were
                 immortall
                 ,
                 to
                 answear
                 for
                 what
                 it
                 performes
                 in
                 this
                 lyfe
                 :
                 you
                 would
                 neuer
                 depraue
                 this
                 Author
                 as
                 you
                 do
                 ,
                 making
                 the
                 Catholickes
                 to
                 be
                 patrones
                 of
                 that
                 blasphemy
                 which
                 in
                 their
                 soules
                 they
                 damne
                 to
                 the
                 pit
                 of
                 hell
                 .
                 Wherefore
                 good
                 Reader
                 ,
                 I
                 am
                 to
                 intreate
                 thy
                 patience
                 ,
                 if
                 I
                 insist
                 somwhat
                 longe
                 in
                 the
                 full
                 discouering
                 of
                 this
                 corruption
                 .
                 Well
                 then
                 Bellarmine
                 in
                 the
                 Chapiter
                 alledged
                 ,
                 sheweth
                 how
                 that
                 God
                 may
                 be
                 said
                 seuerall
                 wayes
                 to
                 inclyne
                 a
                 man
                 to
                 euill
                 :
                 And
                 there
                 upon
                 saith
                 .
                 
                   Primus
                   modus
                   esset
                   ,
                   si
                   Dens
                   per
                   se
                   &
                   proprié
                   &c.
                   
                   The
                   first
                   way
                   should
                   be
                   ,
                   if
                   god
                   by
                   him self
                   and
                   properly
                   either
                   physicé
                   ,
                   phisically
                   and
                   naturally
                   by
                   mouing
                   the
                   will
                   immediatly
                   ,
                   or
                   moraliter
                   ,
                   to
                   wit
                   ,
                   by
                   truly
                   and
                   properly
                   commaunding
                   the
                   will
                   ,
                   should
                   impell
                   it
                   to
                   euill
                   :
                   but
                   this
                   kind
                   is
                   manifestly
                   false
                   ,
                   impious
                   and
                   blasphemous
                   against
                   God.
                   Therefore
                   this
                   kind
                   as
                   wicked
                   being
                   omitted
                   ,
                   a
                   second
                   way
                   as
                   that
                   we
                   may
                   vnderstand
                   god
                   to
                   be
                   said
                   in
                   the
                   Scriptures
                   ,
                   to
                   excyte
                   and
                   prouoke
                   some
                   vnto
                   euill
                   ,
                   or
                   to
                   commaunde
                   that
                   they
                   work
                   wickedly
                   ,
                   and
                   to
                   vse
                   them
                   as
                   instrumentes
                   because
                   he
                   permitteth
                   them
                   to
                   do
                   euill
                   ,
                   although
                   euery
                   one
                   that
                   permitteth
                   any
                   thing
                   ,
                   can
                   not
                   be
                   rightly
                   said
                   to
                   commaund
                   it
                   ,
                   that
                   it
                   may
                   be
                   done
                   ,
                   neither
                   to
                   excite
                   or
                   prouoke
                   an
                   other
                   thereto
                   .
                   Notwithstanding
                   god
                   (
                   without
                   whose
                   permission
                   nothing
                   can
                   be
                   done
                   )
                   when
                   as
                   he
                   suffereth
                   any
                   thing
                   to
                   be
                   done
                   ,
                   to
                   the
                   obtayning
                   of
                   some
                   certayne
                   ende
                   of
                   hit
                   :
                   may
                   rightly
                   be
                   said
                   by
                   a
                   certaine
                   figure
                   ,
                   to
                   commaund
                   that
                   ,
                   and
                   to
                   incite
                   one
                   thereto
                   :
                   euen
                   as
                   vsually
                   we
                   say
                   ,
                   the
                   dog
                   was
                   set
                   vpon
                   the
                   hare
                   by
                   the
                   hunter
                   ,
                   when
                   as
                   he
                   onely
                   loosed
                   the
                   slippe
                   wherewith
                   he
                   was
                   tyed
                   .
                
                 And
                 then
                 some
                 three
                 paragraphes
                 after
                 ,
                 
                   deus
                   non
                   so●um
                   permittit
                   &c.
                   god
                   doth
                   not
                   onely
                   permitte
                   the
                   wicked
                   to
                   doe
                   much
                   wickednesse
                   ,
                   neither
                   doth
                   onely
                   leaue
                   the
                   godly
                   that
                   they
                   may
                   be
                   forced
                   to
                   suffer
                   wronges
                   of
                   the
                   wicked
                   ,
                   but
                   ouerseeth
                   the
                   euill
                   
                   willes
                   ,
                   and
                   doth
                   gouerne
                   and
                   rule
                   them
                   ,
                   and
                   bend
                   them
                   ,
                   working
                   in
                   them
                   inuisibly
                   :
                   So
                   as
                   though
                   theire
                   willes
                   be
                   euill
                   through
                   their
                   owne
                   default
                   ,
                   yet
                   they
                   are
                   inclyned
                   by
                   diuine
                   prouidence
                   ,
                   rather
                   to
                   one
                   euill
                   then
                   to
                   an
                   other
                   (
                   non
                   positiué
                   ,
                   sed
                   permissiué
                   ,
                   not
                   positiuely
                   ,
                   but
                   by
                   permission
                   .
                
                 )
                 And
                 then
                 in
                 an
                 other
                 paragraph
                 after
                 .
                 
                   Deum
                   no●i
                   solum
                   inclinare
                   &c.
                   god
                   doth
                   not
                   onely
                   inclyne
                   wicked
                   willes
                   to
                   one
                   euill
                   rather
                   then
                   to
                   an
                   other
                   ,
                   by
                   suffering
                   them
                   that
                   they
                   shall
                   be
                   caried
                   into
                   one
                   euill
                   ,
                   and
                   not
                   suffering
                   them
                   that
                   they
                   shall
                   be
                   caried
                   into
                   an
                   other
                   (
                   as
                   Hugo
                   rightly
                   teacheth
                   )
                   but
                   also
                   by
                   positiuely
                   inclyning
                   them
                   to
                   one
                   euill
                   ,
                   and
                   auerting
                   them
                   from
                   an
                   other
                   (
                   non
                   quidem
                   per
                   se
                   et
                   physicé
                   mouendo
                   voluntatem
                   ad
                   vuum
                   et
                   remouendo
                   ab
                   alto
                   ,
                   quod
                   libertati
                   arbitrii
                   preiudicare
                   videretur
                   ,
                   not
                   by
                   him selfe
                   and
                   physically
                   or
                   naturally
                   in
                   mouing
                   the
                   will
                   to
                   one
                   euill
                   and
                   remouing
                   it
                   from
                   an
                   other
                   ,
                   which
                   may
                   seme
                   to
                   be
                   againste
                   the
                   liberty
                   of
                   the
                   will
                   )
                   sed
                   occasionaliter
                   ,
                   et
                   moraliter
                   ,
                   but
                   occasionally
                   and
                   morally
                   ,
                   as
                   S.
                   .
                   Thomas
                   speaketh
                   (
                   to
                   wit
                   ,
                   in
                   sending
                   some
                   one
                   good
                   thought
                   ,
                   from
                   the
                   which
                   the
                   wicked
                   man
                   (
                   though
                   his
                   owne
                   fault
                   may
                   take
                   occasion
                   ,
                   that
                   it
                   is
                   better
                   to
                   hurt
                   this
                   man
                   ,
                   then
                   that
                   man
                   ,
                   to
                   yeld
                   to
                   this
                   sinne
                   rather
                   then
                   to
                   that
                   sinne
                   .
                
              
               
                 Thus
                 farre
                 doth
                 Bellarmine
                 literally
                 wryte
                 .
                 Now
                 we
                 will
                 see
                 what
                 amount
                 of
                 imposlures
                 and
                 deceiptes
                 our
                 minister
                 haith
                 heaped
                 vp
                 in
                 producing
                 of
                 this
                 one
                 Authority
                 .
                 First
                 he
                 omitteth
                 altogether
                 (
                 without
                 the
                 least
                 intimation
                 of
                 it
                 ,
                 or
                 Bellarmines
                 dislyke
                 thereof
                 )
                 the
                 first
                 kynde
                 or
                 manner
                 how
                 god
                 may
                 be
                 said
                 to
                 impell
                 man
                 to
                 sinne
                 ,
                 to
                 wit
                 ,
                 properly
                 and
                 immediatly
                 ,
                 which
                 Bellarmine
                 calleth
                 impious
                 and
                 blasphemous
                 ,
                 &
                 yet
                 M.
                 Whyte
                 endeuoreth
                 throughout
                 all
                 the
                 passage
                 here
                 vrged
                 ,
                 to
                 charge
                 him
                 therewith
                 .
                 Secondly
                 for
                 the
                 more
                 engaging
                 of
                 Bellarmine
                 herein
                 ,
                 he
                 immediatly
                 applyeth
                 that
                 example
                 of
                 a
                 hunter
                 letting●
                 goe
                 the
                 slip
                 ,
                 to
                 gods
                 commaundinge
                 &
                 excyting
                 men
                 to
                 sin
                 ,
                 which
                 
                 Bellarmine
                 onely
                 by
                 illation
                 ,
                 applyeth
                 thereto
                 .
                 Thirdly
                 where
                 Bellarmine
                 saith
                 that
                 wicked
                 men
                 
                   by
                   diuine
                   prouidence
                   ,
                   are
                   inclyned
                   to
                   one
                   euill
                   rather
                   then
                   to
                   an
                   other
                   ,
                   non
                   positiuê
                   ,
                   sed
                   permissiué
                   ,
                   not
                   positiuely
                   ,
                   but
                   by
                   permissiō
                   :
                
                 the
                 minister
                 haith
                 left
                 out
                 these
                 wordes
                 ,
                 
                   non
                   positiue
                   ,
                   sed
                   permissiué
                
                 ,
                 though
                 in
                 them
                 lyeth
                 all
                 the
                 solution
                 of
                 the
                 doubt
                 here
                 controuerted
                 .
                 Fourthly
                 when
                 Bellarmine
                 after
                 saith
                 ,
                 that
                 
                   god
                   inclynes
                   also
                   the
                   will
                   of
                   the
                   wicked
                   to
                   one
                   euill
                   rather
                   then
                   to
                   an
                   other
                   ,
                   positiué
                   ,
                   non
                   quidem
                   per
                   se
                   et
                   phisicé
                   mouendo
                   voluntatem
                   ad
                   vnum
                   ,
                   et
                   remouendo
                   ab
                   alio
                   ,
                   quod
                   libertati
                   arbitru
                   praeiudicare
                   videtur
                   :
                   sed
                   occasionaliter
                   et
                   moraliter
                   ,
                   positiuely
                   ,
                   yet
                   not
                   by
                   him selfe
                   and
                   phisically
                   ,
                   mouing
                   the
                   will
                   of
                   the
                   wicked
                   to
                   one
                   sinne
                   ,
                   &
                   withdrawing
                   it
                   from
                   an
                   other
                   ,
                   which
                   may
                   seeme
                   to
                   be
                   against
                   the
                   freedome
                   of
                   the
                   will
                   ,
                   but
                   occasionally
                   &
                   morally
                   &c.
                   
                
                 Our
                 minister
                 subtily
                 taking
                 hould
                 of
                 the
                 word
                 positiuê
                 ,
                 doth
                 leaue
                 out
                 all
                 the
                 rest
                 ,
                 wherein
                 is
                 expressed
                 how
                 the
                 word
                 positiuè
                 ,
                 is
                 to
                 be
                 vnderstoode
                 ,
                 and
                 ioyneth
                 it
                 immediatly
                 with
                 the
                 wordes
                 
                   occasionaliter
                   ,
                   et
                   moraliter
                
                 .
                 Fiftly
                 he
                 purposly
                 forbeareth
                 the
                 example
                 wher
                 in
                 Bellarmine
                 immediatly
                 doth
                 interprete
                 the
                 wordes
                 
                   occasionaliter
                   &
                   moraliter
                
                 ,
                 to
                 wit
                 ,
                 in
                 sending
                 a
                 good
                 thought
                 ,
                 but
                 not
                 an
                 euill
                 thought
                 ,
                 as
                 M.
                 Whyte
                 by
                 his
                 wilfull
                 omission
                 thereof
                 ,
                 would
                 seme
                 to
                 pretende
                 .
              
               
                 And
                 thus
                 far
                 of
                 this
                 testimony
                 ,
                 where
                 you
                 see
                 I
                 haue
                 as
                 it
                 were
                 dissected
                 ,
                 all
                 the
                 perticular
                 vaines
                 &
                 sinewes
                 wherein
                 lyeth
                 the
                 very
                 lyfe
                 and
                 strength
                 of
                 the
                 ministers
                 fraude
                 and
                 collusion
                 herein
                 :
                 onely
                 good
                 Reader
                 I
                 would
                 wish
                 thee
                 for
                 thy
                 fuller
                 satisfaction
                 ,
                 to
                 vew
                 the
                 place
                 in
                 Bellarmine
                 him self
                 ,
                 and
                 then
                 geue
                 vp
                 thy
                 true
                 iudgment
                 ,
                 whether
                 M.
                 Whyte
                 or
                 I
                 deale
                 sincerely
                 herein
                 .
              
            
             
               
               
                 The
                 2.
                 
                 Paragraph
                 .
                 S.
                 Augustine
                 abused
                 concerning
                 reprobation
                 .
              
               
                 Our
                 minister
                 to
                 proue
                 his
                 blasphemous
                 doctrine
                 of
                 reprobation
                 or
                 damnation
                 pag.
                 9.
                 doth
                 shrowd
                 him self
                 vnder
                 an
                 abused
                 testimony
                 of
                 S.
                 Augustine
                 Epist.
                 107.
                 
                   ad
                   .
                   Vital
                   .
                   med
                
                 .
                 whom
                 he
                 thus
                 cyteth
                 .
                 
                   It
                   is
                   a
                   manifest
                   truth
                   ,
                   that
                   many
                   can
                   not
                   be
                   saued
                   ,
                   not
                   because
                   them selues
                   will
                   not
                   ,
                   but
                   because
                   god
                   will
                   not
                   .
                
                 The
                 wordes
                 of
                 S.
                 Augustine
                 are
                 these
                 .
                 
                   Multi
                   salui
                   non
                   fiant
                   ,
                   non
                   quia
                   ip
                   fi
                   ,
                   sed
                   quia
                   dens
                   non
                   vult
                   ,
                   (
                   quod
                   sine
                   vlla
                   caligine
                   manifestatur
                   in
                   parnulis
                   .
                   Many
                   are
                   not
                   saued
                   ,
                   not
                   because
                   they
                   will
                   not
                   ,
                   but
                   because
                   god
                   will
                   not
                   :
                   Which
                   without
                   all
                   obscurity
                   is
                   manifested
                   in
                   infantes
                   .
                
                 These
                 latter
                 wordes
                 ,
                 
                   which
                   without
                   all
                   obscurity
                   is
                   manifested
                   in
                   infantes
                   ,
                
                 are
                 fraudulently
                 left
                 out
                 by
                 the
                 minister
                 ,
                 because
                 they
                 expresse
                 S.
                 Augustines
                 mynde
                 herein
                 :
                 for
                 S.
                 Augustine
                 here
                 onely
                 speaketh
                 of
                 the
                 damnation
                 of
                 infantes
                 ,
                 who
                 dye
                 before
                 they
                 receaue
                 baptisme
                 ,
                 which
                 M.
                 Whyte
                 well
                 knowing
                 ,
                 thought
                 good
                 to
                 omitt
                 the
                 latter
                 Part
                 of
                 this
                 sentence
                 ,
                 and
                 therefore
                 this
                 testimony
                 is
                 wrongfully
                 stretched
                 to
                 such
                 as
                 be
                 of
                 capacity
                 and
                 type
                 yeres
                 .
                 That
                 this
                 Place
                 of
                 S.
                 Augustine
                 is
                 onely
                 intended
                 of
                 infants
                 not
                 baptised
                 before
                 their
                 death
                 ,
                 is
                 also
                 manifested
                 (
                 besides
                 the
                 proofe
                 taken
                 from
                 the
                 former
                 wordes
                 )
                 by
                 that
                 which
                 this
                 Father
                 wryteth
                 some
                 two
                 or
                 three
                 lines
                 afore
                 this
                 place
                 ,
                 where
                 he
                 maketh
                 the
                 question
                 concerning
                 reprobation
                 and
                 perticulerly
                 restraineth
                 this
                 speach
                 to
                 infantes
                 in
                 these
                 wordes
                 ,
                 
                   Quomod●
                   deus
                   vuls
                   &c.
                   
                   How
                   faleth
                   it
                   owt
                   ,
                   that
                   god
                   would
                   haue
                   all
                   men
                   saued
                   ,
                   seeing
                   that
                   infantes
                   who
                   haue
                   no
                   will
                   contrary
                   or
                   repugning
                   to
                   their
                   saluation
                   ,
                   do
                   not
                   pertake
                   of
                   gods
                   will
                   in
                   
                   this
                   poynt
                   ,
                   in
                   that
                   diuers
                   of
                   them
                   do
                   dye
                   without
                   the
                   grace
                   geuen
                   in
                   baptisme
                
                 ?
                 Thus
                 our
                 Doctor
                 after
                 his
                 vsuall
                 manner
                 abuseth
                 this
                 auncient
                 father
                 ,
                 by
                 concealing
                 a
                 part
                 of
                 the
                 sentence
                 alledged
                 ,
                 wherein
                 his
                 mynde
                 is
                 manifested
                 .
                 Neither
                 can
                 M.
                 Whyte
                 salue
                 the
                 matter
                 in
                 answearing
                 ,
                 that
                 in
                 an
                 other
                 place
                 after
                 vpon
                 the
                 like
                 occasion
                 ,
                 he
                 haith
                 alledged
                 this
                 sentence
                 without
                 concealement
                 :
                 this
                 I
                 say
                 aduauntageth
                 him
                 nothing
                 .
                 For
                 though
                 perhaps
                 not
                 in
                 the
                 other
                 cytation
                 ,
                 yet
                 in
                 this
                 it
                 is
                 cleare
                 that
                 his
                 intention
                 was
                 to
                 deceaue
                 the
                 reader
                 :
                 but
                 it
                 is
                 expected
                 from
                 the
                 pen
                 of
                 a
                 man
                 of
                 integrity
                 ,
                 to
                 deale
                 sincerely
                 not
                 in
                 one
                 onely
                 ,
                 but
                 in
                 all
                 the
                 passages
                 of
                 his
                 wrytinges
                 ,
                 since
                 a
                 wryters
                 case
                 herein
                 ,
                 may
                 seme
                 ,
                 in
                 some
                 sort
                 ,
                 to
                 beare
                 a
                 resemblance
                 to
                 an
                 acte
                 morally
                 vertuous
                 ,
                 which
                 is
                 vitiated
                 by
                 any
                 one
                 bad
                 circumstance
                 ,
                 but
                 perfected
                 by
                 the
                 concurrency
                 of
                 all
                 due
                 circumstances
                 .
              
            
          
           
             
               Chapiter
               9.
               
               Concerning
               the
               honour
               to
               be
               geuen
               to
               Sainctes
               and
               their
               Images
               .
            
             
               
                 The
                 1.
                 
                 Paragraph
                 .
                 S.
                 Epiphanius
                 corrupted
                 in
                 dishonour
                 of
                 the
                 blessed
                 Virgin
                 Mary
                 .
              
               
                 WHereas
                 ,
                 according
                 to
                 Catholick
                 doctrine
                 ,
                 different
                 degrees
                 of
                 honour
                 are
                 to
                 be
                 exhibited
                 to
                 god
                 and
                 his
                 blessed
                 Angels
                 and
                 Sainctes
                 :
                 as
                 to
                 the
                 first
                 Adoration
                 ,
                 and
                 to
                 the
                 other
                 in
                 a
                 far
                 lower
                 degree
                 :
                 not
                 onely
                 damned
                 spirites
                 ,
                 but
                 damnable
                 beritykes
                 (
                 their
                 painefull
                 schollers
                 )
                 as
                 enuious
                 emulators
                 of
                 glorious
                 Sainctes
                 ,
                 do
                 euer
                 labour
                 by
                 many
                 subtiltyes
                 ,
                 
                 to
                 rob
                 them
                 quyte
                 of
                 all
                 deserued
                 veneration
                 .
                 In
                 which
                 kynd
                 M.
                 Whyte
                 willing
                 to
                 acte
                 his
                 part
                 ,
                 euen
                 against
                 the
                 B.
                 Virgin
                 the
                 Mother
                 of
                 God
                 ,
                 &
                 modele
                 of
                 all
                 piety
                 ,
                 for
                 better
                 shadowing
                 of
                 his
                 enuy
                 ,
                 pag.
                 344
                 ,
                 he
                 alledgeth
                 
                   Epiphanius
                   .
                   c.
                   her
                
                 .
                 l.
                 3.
                 haer
                 ,
                 79.
                 
                   c.
                   Collyridianos
                
                 .
                 saying
                 .
                 
                   The
                   Virgin
                   Mary
                   was
                   a
                   virgin
                   and
                   honorable
                   ,
                   but
                   not
                   geuen
                   for
                   vs
                   to
                   worship
                   ,
                   but
                   her self
                   worshipped
                   him
                   that
                   tooke
                   flesh
                   of
                   her
                
                 :
                 But
                 for
                 the
                 cleares
                 reuealing
                 of
                 this
                 illusion
                 ,
                 it
                 is
                 to
                 be
                 obserued
                 ,
                 that
                 Epiphanius
                 wryteth
                 here
                 purposly
                 against
                 certaine
                 women
                 
                   who
                   adoring
                   a
                   Chariot
                   ,
                   or
                   foure
                   squared
                   seate
                   ,
                   and
                   couering
                   the
                   same
                   with
                   linnen
                   cloath
                   ,
                   did
                   at
                   one
                   solemne
                   tyme
                   of
                   the
                   yeare
                   ,
                   bring
                   forth
                   bread
                   ,
                   and
                   offer
                   the
                   same
                   vp
                   in
                   the
                   name
                   of
                   Mary
                   ,
                
                 which
                 he
                 proueth
                 at
                 large
                 to
                 be
                 vnlawfull
                 ,
                 in
                 that
                 it
                 was
                 neuer
                 permitted
                 to
                 women
                 ,
                 
                   to
                   offer
                   vp
                   sacrifice
                
                 ,
                 as
                 also
                 in
                 that
                 sacrfice
                 is
                 an
                 honour
                 onely
                 peculiar
                 to
                 god
                 ,
                 yea
                 he
                 maketh
                 an
                 expresse
                 difference
                 betwene
                 adoration
                 and
                 honour
                 or
                 woorship
                 ,
                 attributing
                 the
                 first
                 onely
                 to
                 god
                 ,
                 and
                 the
                 second
                 with
                 vs
                 Catholickes
                 ,
                 to
                 the
                 blessed
                 Virgin
                 ,
                 and
                 Sainctes
                 ,
                 which
                 is
                 further
                 manifest
                 euen
                 by
                 the
                 wordes
                 obiected
                 being
                 truly
                 translated
                 ,
                 which
                 are
                 these
                 .
                 
                   Verily
                   the
                   body
                   of
                   Mary
                   was
                   holy
                   ,
                   but
                   yet
                   not
                   God
                   ,
                   Verily
                   the
                   Virgin
                   was
                   a
                   Virgin
                   and
                   honorable
                   ,
                   but
                   not
                   geuen
                   vnto
                   vs
                   for
                   adoration
                   ,
                   but
                   her self
                   adored
                   him
                   ,
                   who
                   was
                   borne
                   of
                   her
                   flesh
                   .
                
                 As
                 also
                 ,
                 
                   Let
                   Mary
                   be
                   honoured
                   ,
                   and
                   the
                   Father
                   and
                   Sōne
                   and
                   the
                   holy
                   Ghost
                   adored
                   .
                   Let
                   no
                   man
                   adore
                   Mary
                   &c.
                   
                   This
                   mistery
                   is
                   due
                   to
                   God
                
                 And
                 againe
                 ,
                 
                   Though
                   Mary
                   be
                   must
                   excellent
                   ,
                   and
                   holy
                   ,
                   and
                   honourable
                   ,
                   yet
                   not
                   for
                   adoration
                
                 :
                 And
                 sundry
                 other
                 such
                 lyke
                 ,
                 all
                 which
                 do
                 euidently
                 conuince
                 ,
                 that
                 S.
                 Epiphanius
                 alloweth
                 woorship
                 ,
                 and
                 honour
                 to
                 be
                 geuen
                 to
                 the
                 B.
                 Virgin
                 ,
                 but
                 not
                 adoration
                 ,
                 to
                 wit
                 with
                 sacrifice
                 ,
                 which
                 is
                 an
                 honour
                 Peculiar
                 onely
                 to
                 God.
                 
              
            
             
               
               
                 The
                 2.
                 
                 Paragraph
                 S.
                 Gregory
                 notoriously
                 corrupted
                 against
                 the
                 woorshiping
                 of
                 Images
                 .
              
               
                 Speaking
                 against
                 Images
                 pag.
                 152.
                 he
                 affirmeth
                 that
                 the
                 Church
                 of
                 Rome
                 
                   forbade
                   the
                   woorship
                   of
                   them
                   ,
                   us
                   appeareth
                
                 (
                 saith
                 he
                 )
                 
                   by
                   the
                   Epistle
                   of
                   Gregory
                   to
                   Serenus
                   ,
                
                 which
                 he
                 noteth
                 in
                 the
                 margent
                 to
                 be
                 Epist
                 ,
                 109.
                 li.
                 7.
                 
                 It
                 is
                 this
                 ministers
                 euill
                 hap
                 ,
                 by
                 most
                 of
                 his
                 citatations
                 ,
                 to
                 manifest
                 to
                 the
                 world
                 ,
                 his
                 foly
                 and
                 falshood
                 .
                 For
                 who
                 not
                 distracted
                 ,
                 would
                 vrge
                 that
                 against
                 his
                 aduersary
                 which
                 impugneth
                 him self
                 ,
                 and
                 that
                 in
                 such
                 a
                 maner
                 ,
                 as
                 will
                 easely
                 conuince
                 him
                 of
                 fraude
                 and
                 wilfull
                 malice
                 .
                 For
                 fiirst
                 S.
                 Gregory
                 in
                 the
                 place
                 cyted
                 ,
                 reproueth
                 Serenus
                 for
                 breaking
                 &
                 casting
                 downe
                 of
                 Images
                 which
                 were
                 set
                 vp
                 in
                 Churches
                 ,
                 though
                 the
                 said
                 Serenus
                 did
                 the
                 same
                 through
                 zeale
                 ,
                 by
                 reason
                 of
                 some
                 who
                 committed
                 Idolatry
                 thereby
                 ,
                 affirming
                 further
                 ,
                 that
                 therefore
                 
                   Pictures
                   are
                   vsed
                   in
                   Churches
                   ,
                   that
                   those
                   which
                   know
                   not
                   letters
                   ,
                   at
                   least
                   should
                   reade
                   by
                   seeing
                   in
                   the
                   wales
                   ,
                   those
                   thinges
                   which
                   they
                   could
                   not
                   reade
                   in
                   bookes
                   .
                
                 And
                 then
                 he
                 concludeth
                 .
                 
                   Thy
                   brotherhood
                   therefore
                   ought
                   to
                   haue
                   preserued
                   the
                   pictures
                   ,
                   and
                   to
                   haue
                   hindred
                   the
                   people
                   from
                   their
                   adoration
                   ,
                   that
                   so
                   the
                   ignorant
                   might
                   haue
                   from
                   whence
                   to
                   gather
                   knowledg
                   of
                   the
                   history
                   ,
                   and
                   the
                   people
                   not
                   sinne
                   in
                   adoration
                   of
                   the
                   picture
                
                 :
              
               
                 Here
                 S.
                 Gregory
                 alloweth
                 the
                 vse
                 of
                 pictures
                 in
                 Churches
                 ,
                 shewing
                 the
                 commodity
                 arrisinge
                 thereby
                 ,
                 and
                 withall
                 reprehendeth
                 Serenus
                 ,
                 though
                 through
                 zeale
                 ,
                 for
                 breaking
                 and
                 casting
                 them
                 downe
                 :
                 what
                 may
                 we
                 thinke
                 then
                 he
                 would
                 haue
                 said
                 against
                 Whyte
                 and
                 other
                 his
                 brethren
                 ,
                 who
                 through
                 heresy
                 and
                 malice
                 ,
                 prohibite
                 all
                 vse
                 or
                 place
                 thereof
                 in
                 Churches
                 ,
                 if
                 they
                 
                 had
                 bene
                 then
                 extant
                 and
                 made
                 knowen
                 vnto
                 him
                 .
                 But
                 though
                 with
                 Catholickes
                 he
                 allow
                 the
                 placing
                 of
                 them
                 in
                 Churches
                 ,
                 yet
                 M.
                 Whyte
                 will
                 vrge
                 ,
                 that
                 he
                 forbiddeth
                 their
                 woorship
                 .
                 The
                 woorship
                 which
                 he
                 forbiddeth
                 according
                 to
                 his
                 owne
                 wordes
                 is
                 adoration
                 ,
                 which
                 word
                 the
                 Fathers
                 frequently
                 vse
                 for
                 that
                 honour
                 which
                 is
                 onely
                 proper
                 to
                 God.
                 And
                 that
                 S.
                 Gregory
                 ment
                 no
                 other
                 ,
                 is
                 manifest
                 by
                 an
                 other
                 Epistle
                 writen
                 to
                 the
                 said
                 Serenus
                 ,
                 Ep.
                 9.
                 l.
                 9.
                 vpon
                 the
                 self
                 same
                 occasion
                 ,
                 where
                 hauing
                 repeated
                 the
                 forsaid
                 vtility
                 of
                 pictures
                 ,
                 and
                 adding
                 that
                 not
                 without
                 
                   cause
                   antiquity
                   admitted
                   Histories
                   to
                   be
                   painted
                   in
                   the
                   venerable
                   places
                   ,
                
                 or
                 Churches
                 ,
                 
                   of
                   Sainctes
                
                 ,
                 he
                 directethe
                 Serenus
                 &
                 in
                 him
                 all
                 pastors
                 how
                 to
                 instruct
                 the
                 people
                 in
                 theire
                 lawfull
                 vse
                 ,
                 as
                 
                   shewing
                   them
                   by
                   testimonies
                   of
                   sacred
                   scriptures
                   ,
                   that
                   nothing
                   made
                   with
                   hand
                   ,
                   ought
                   to
                   be
                   adored
                   ,
                   seing
                   it
                   is
                   writen
                   ,
                   Luc.
                
                 4.
                 
                 
                   The
                   Lord
                   thy
                   god
                   thou
                   shalt
                   adore
                   &c.
                   
                
                 As
                 also
                 ,
                 
                   By
                   sight
                   of
                   the
                   thing
                   done
                   ,
                
                 or
                 the
                 history
                 ,
                 
                   let
                   them
                   conceaue
                   the
                   feruour
                   of
                   compunction
                   ,
                   and
                   let
                   them
                   be
                   humbly
                   prostrated
                   in
                   the
                   adoration
                   of
                   the
                   onely
                   omnipotent
                   holy
                   Trinity
                   .
                
                 By
                 which
                 it
                 is
                 most
                 manifest
                 ,
                 that
                 the
                 woorship
                 here
                 forbidden
                 by
                 S.
                 Gregory
                 to
                 Images
                 ,
                 is
                 onely
                 that
                 adoration
                 which
                 is
                 proper
                 to
                 god
                 .
              
               
                 And
                 that
                 otherwise
                 he
                 thought
                 Images
                 duly
                 to
                 be
                 worshipped
                 ,
                 appeareth
                 by
                 his
                 7.
                 booke
                 and
                 5.
                 
                 Epistle
                 ,
                 wheare
                 wryting
                 to
                 Bishop
                 Ianuarius
                 concerning
                 one
                 Peter
                 lately
                 conuerted
                 from
                 Iudaisine
                 to
                 Christianity
                 ,
                 who
                 violently
                 had
                 taken
                 a
                 Sinagoug
                 from
                 the
                 Iewes
                 ,
                 and
                 
                   placed
                   therein
                   the
                   Image
                   of
                   the
                   Mother
                   of
                   God
                   and
                   our
                   Lord
                   ,
                   and
                   the
                   venerable
                   Crosse
                   &c.
                   
                
                 In
                 redresse
                 whereof
                 he
                 exhortethe
                 the
                 said
                 Bishope
                 ,
                 that
                 
                   the
                   Image
                   and
                   the
                   Crosse
                   taken
                   away
                   againe
                   from
                   thence
                   ,
                   with
                   that
                   veneration
                
                 (
                 or
                 reuerence
                 )
                 
                   which
                   it
                   meete
                   ,
                   to
                   restore
                   that
                   which
                   was
                   violently
                   taken
                   away
                   ,
                
                 to
                 wit
                 the
                 Sinagouge
                 .
                 
                 So
                 that
                 in
                 steed
                 of
                 impugning
                 due
                 worship
                 to
                 Images
                 ,
                 these
                 poyntes
                 folowing
                 may
                 all
                 heritikes
                 learne
                 of
                 S.
                 Gregory
                 .
                 First
                 ,
                 that
                 he
                 proueth
                 the
                 vse
                 thereof
                 from
                 antiquity
                 .
                 Secondly
                 ,
                 that
                 he
                 alloweth
                 the
                 placing
                 thereof
                 in
                 Churches
                 ,
                 and
                 impugneth
                 the
                 breakers
                 or
                 pullers
                 of
                 them
                 downe
                 ,
                 though
                 their
                 excuse
                 or
                 pretence
                 ,
                 be
                 feare
                 of
                 Idolatry
                 in
                 the
                 People
                 .
                 Thirdly
                 that
                 the
                 same
                 ,
                 in
                 steed
                 of
                 hurt
                 ,
                 do
                 much
                 profit
                 the
                 ignorant
                 that
                 can
                 not
                 reade
                 .
                 And
                 lastly
                 that
                 in
                 plaine
                 tearmes
                 he
                 calleth
                 the
                 Crosse
                 ,
                 
                   Crucem
                   veneran
                   dam
                   ,
                   Venerable
                
                 .
                 And
                 directeth
                 ,
                 that
                 both
                 the
                 Image
                 of
                 our
                 B.
                 Lady
                 ,
                 and
                 the
                 Crosse
                 ,
                 should
                 be
                 remoued
                 ,
                 
                   cum
                   ea
                   qua
                   dignum
                   est
                   veneratione
                   ,
                   with
                   that
                   worship
                   which
                   is
                   meete
                   ,
                
                 or
                 they
                 deserue
                 .
                 So
                 that
                 I
                 could
                 wish
                 our
                 needy
                 minister
                 ,
                 to
                 be
                 better
                 aduysed
                 hereafter
                 in
                 his
                 citinge
                 of
                 S.
                 Gregory
                 against
                 Catholick
                 religion
                 .
              
            
             
               
                 The
                 5
                 Paragraph
                 .
                 The
                 Councell
                 of
                 Eliberis
                 corrupted
                 against
                 Images
                 .
              
               
                 Here
                 now
                 I
                 am
                 come
                 to
                 the
                 last
                 corruption
                 ,
                 which
                 I
                 intende
                 to
                 display
                 ,
                 the
                 which
                 I
                 haue
                 purposly
                 reserued
                 ,
                 therewith
                 to
                 close
                 vp
                 the
                 taist
                 of
                 my
                 Reader
                 :
                 so
                 notorious
                 it
                 is
                 for
                 the
                 Authors
                 depraued
                 ,
                 and
                 so
                 pregnant
                 and
                 dextrous
                 in
                 the
                 conueyance
                 .
              
               
                 As
                 touching
                 the
                 first
                 ,
                 whearas
                 euery
                 one
                 of
                 the
                 former
                 deprauations
                 (
                 those
                 of
                 the
                 Rhemistes
                 onely
                 excepted
                 )
                 resteth
                 in
                 abusing
                 the
                 authority
                 of
                 some
                 one
                 particuler
                 man
                 ,
                 this
                 stryketh
                 at
                 a
                 whole
                 Councell
                 consisting
                 of
                 many
                 scores
                 of
                 Fathers
                 ,
                 so
                 happy
                 a
                 progresse
                 M.
                 Whyte
                 haith
                 made
                 in
                 his
                 profession
                 of
                 corrupting
                 .
                 Now
                 for
                 the
                 conueyance
                 ,
                 though
                 it
                 be
                 not
                 to
                 be
                 paralleled
                 with
                 diuers
                 of
                 the
                 former
                 ,
                 extensiué
                 (
                 as
                 the
                 schoole-men
                 speake
                 )
                 in
                 multitude
                 and
                 stoare
                 of
                 wordes
                 
                 corrupted
                 ,
                 it
                 lying
                 onely
                 in
                 slye
                 transposition
                 of
                 one
                 or
                 two
                 wordes
                 ,
                 yet
                 intensiué
                 ,
                 for
                 the
                 art
                 thereof
                 ,
                 it
                 may
                 be
                 equalled
                 with
                 any
                 .
              
               
                 This
                 then
                 it
                 is
                 .
                 Our
                 minister
                 there
                 ,
                 pag
                 344.
                 to
                 ouerthrow
                 the
                 religious
                 vse
                 of
                 Images
                 ,
                 produceth
                 the
                 36.
                 
                 Canon
                 of
                 the
                 Councell
                 of
                 Eliberis
                 ,
                 to
                 wit
                 :
                 
                   No
                   picture
                   is
                   to
                   be
                   made
                   in
                   the
                   Church
                   ,
                   lest
                   that
                   be
                   adored
                   which
                   is
                   paynted
                   on
                   wales
                   .
                
                 The
                 wordes
                 of
                 the
                 Canon
                 are
                 these
                 .
                 
                   Placuit
                   picturas
                   in
                   Ecclesia
                   non
                   debere
                   ,
                   ne
                   quod
                   colitur
                   &
                   adoratur
                   ,
                   in
                   partetibus
                   depingatur
                   .
                   It
                   pleased
                   the
                   Councell
                   ,
                   that
                   pictures
                   should
                   not
                   be
                   in
                   the
                   Church
                   ,
                   leste
                   that
                   which
                   is
                   worshipped
                   and
                   adored
                   ,
                   be
                   painted
                   on
                   the
                   wales
                   .
                
              
               
                 Be
                 obseruant
                 here
                 Reader
                 ,
                 and
                 marke
                 the
                 difference
                 which
                 is
                 made
                 of
                 the
                 same
                 wordes
                 ,
                 by
                 a
                 witty
                 interchange
                 of
                 their
                 place
                 in
                 their
                 translation
                 :
                 &
                 thou
                 shalt
                 see
                 that
                 my
                 delicate
                 minister
                 here
                 euen
                 transcends
                 him self
                 .
                 The
                 Councell
                 saith
                 ,
                 
                   Images
                   are
                   not
                   to
                   be
                   in
                   the
                   Church
                   ,
                   lest
                   that
                   be
                   painted
                   on
                   the
                   wales
                   which
                   is
                   worshipped
                   .
                
                 M.
                 Whyte
                 translateth
                 ,
                 
                   lest
                   that
                   be
                   worshipped
                   which
                   is
                   painted
                   on
                   the
                   wales
                   .
                
                 Thus
                 the
                 difference
                 breefely
                 resteth
                 in
                 this
                 ,
                 
                   lest
                   that
                   which
                   is
                   worshiped
                   be
                   painted
                   ,
                
                 And
                 
                   lest
                   that
                   which
                   is
                   painted
                   be
                   worshipped
                   .
                
                 A
                 small
                 difference
                 in
                 shew
                 of
                 wordes
                 ,
                 but
                 great
                 in
                 sence
                 :
                 For
                 the
                 wordes
                 of
                 the
                 Councell
                 acknowledging
                 the
                 worship
                 of
                 Images
                 ,
                 maketh
                 the
                 worship
                 due
                 to
                 them
                 ,
                 to
                 be
                 the
                 cause
                 why
                 they
                 are
                 not
                 to
                 be
                 painted
                 on
                 wales
                 :
                 But
                 M.
                 Whyte
                 saith
                 that
                 they
                 are
                 not
                 to
                 be
                 painted
                 on
                 wales
                 because
                 they
                 are
                 not
                 to
                 be
                 worshiped
                 ,
                 and
                 so
                 maketh
                 the
                 Councell
                 to
                 speake
                 lyke
                 good
                 protestantes
                 .
              
               
                 Now
                 the
                 reason
                 why
                 the
                 Councell
                 would
                 not
                 haue
                 the
                 wales
                 of
                 Churches
                 to
                 be
                 painted
                 with
                 Images
                 ,
                 was
                 in
                 reguard
                 of
                 the
                 due
                 respect
                 they
                 bare
                 to
                 them
                 ,
                 &
                 not
                 as
                 M.
                 Whyte
                 falsly
                 suggesteth
                 :
                 For
                 being
                 so
                 painted
                 ,
                 they
                 were
                 subiect
                 to
                 be
                 defaced
                 ,
                 either
                 by
                 the
                 inuasiō
                 of
                 the
                 enemies
                 in
                 those
                 tymes
                 ,
                 or
                 els
                 by
                 the
                 rayne
                 and
                 
                 bad
                 wether
                 :
                 whereas
                 Images
                 drawne
                 in
                 Tables
                 (
                 of
                 which
                 the
                 former
                 Councell
                 maketh
                 no
                 restraint
                 )
                 in
                 that
                 they
                 are
                 portable
                 and
                 remoueable
                 ,
                 do
                 not
                 lye
                 open
                 to
                 the
                 same
                 daunger
                 .
                 Therefore
                 the
                 intention
                 of
                 the
                 Coūcell
                 herein
                 ,
                 was
                 the
                 same
                 with
                 the
                 intention
                 of
                 that
                 decree
                 by
                 the
                 which
                 it
                 was
                 ordained
                 ,
                 that
                 in
                 reuerence
                 to
                 the
                 Crucifix
                 ,
                 no
                 Crosse
                 should
                 be
                 made
                 vpon
                 the
                 plaine
                 ground
                 ,
                 because
                 it
                 being
                 so
                 made
                 ,
                 must
                 needes
                 be
                 often
                 irreuerently
                 be
                 tramped
                 with
                 the
                 feete
                 of
                 mē
                 .
                 Thus
                 is
                 M.
                 Whyte
                 in
                 seking
                 to
                 disproue
                 the
                 lawfull
                 vse
                 of
                 an
                 Image
                 ,
                 become
                 him self
                 a
                 perfect
                 Image
                 of
                 deceate
                 ,
                 fraude
                 ,
                 and
                 collusion
                 .
              
               
                 But
                 here
                 now
                 I
                 make
                 an
                 ende
                 of
                 his
                 corruptions
                 &
                 deprauations
                 (
                 hasting
                 my self
                 to
                 the
                 second
                 Part
                 of
                 his
                 scene
                 which
                 is
                 his
                 lyes
                 and
                 falshoods
                 .
                 )
                 Onely
                 I
                 must
                 say
                 ,
                 that
                 in
                 reguard
                 of
                 the
                 impurity
                 and
                 conse
                 onlesse
                 deportment
                 of
                 him
                 in
                 his
                 whole
                 Treatise
                 :
                 I
                 can
                 not
                 but
                 commiserate
                 all
                 such
                 poore
                 credulous
                 soules
                 ,
                 as
                 do
                 highly
                 Preiudge
                 of
                 his
                 booke
                 ,
                 as
                 beiug
                 writen
                 in
                 all
                 sincerity
                 and
                 plainesse
                 ,
                 and
                 free
                 from
                 the
                 least
                 touch
                 or
                 aspersion
                 of
                 any
                 wilfull
                 deprauation
                 .
              
               
                 And
                 therefore
                 I
                 hould
                 it
                 most
                 strange
                 ,
                 that
                 M.
                 Purchase
                 (
                 a
                 scholer
                 and
                 ingenious
                 ,
                 though
                 extremely
                 maliuolent
                 )
                 should
                 in
                 his
                 owne
                 booke
                 ,
                 pag.
                 100.
                 entytle
                 M.
                 Whyte
                 
                   Via
                   Lactea
                
                 ,
                 alludinge
                 perhaps
                 both
                 to
                 his
                 name
                 ,
                 and
                 his
                 supposed
                 candor
                 in
                 wrytinge
                 .
              
               
                 But
                 since
                 his
                 mistakinge
                 is
                 not
                 iustifiable
                 :
                 I
                 will
                 allow
                 to
                 M.
                 Whyte
                 the
                 same
                 tytle
                 ,
                 though
                 through
                 a
                 differeut
                 reason
                 .
                 For
                 as
                 the
                 
                   Via
                   Lactea
                
                 appeareth
                 to
                 a
                 vulgar
                 sight
                 to
                 be
                 a
                 part
                 of
                 heauen
                 ,
                 and
                 yet
                 indeede
                 is
                 not
                 ,
                 being
                 (
                 if
                 we
                 follow
                 the
                 iudgment
                 of
                 the
                 auncient
                 Philosophers
                 )
                 far
                 lower
                 then
                 the
                 heauens
                 ,
                 as
                 it
                 is
                 necessarily
                 euicted
                 from
                 the
                 different
                 parallayes
                 and
                 variations
                 thereof
                 ,
                 taken
                 from
                 seuerall
                 places
                 :
                 So
                 is
                 M.
                 Whyte
                 reputed
                 in
                 the
                 comon
                 eye
                 and
                 censure
                 of
                 vnlearned
                 
                 protestantes
                 ,
                 as
                 a
                 man
                 which
                 in
                 all
                 truth
                 haith
                 much
                 laboured
                 in
                 that
                 heauenly
                 course
                 of
                 dilating
                 the
                 Gospell
                 and
                 faith
                 of
                 Christ
                 :
                 whereas
                 we
                 fynd
                 that
                 the
                 contrary
                 is
                 most
                 true
                 ,
                 as
                 haith
                 fully
                 appeared
                 from
                 his
                 seuerall
                 exorbitant
                 deprauations
                 of
                 so
                 many
                 Catholick
                 Authors
                 and
                 others
                 .
                 Wherefore
                 to
                 be
                 short
                 ,
                 I
                 greatly
                 feare
                 that
                 except
                 hereafter
                 there
                 follow
                 a
                 feeling
                 remorse
                 of
                 this
                 foule
                 and
                 vnchristianlike
                 dealing
                 ,
                 the
                 wordes
                 of
                 S.
                 Iohn
                 the
                 Euangelist
                 ,
                 may
                 be
                 more
                 truly
                 applyed
                 to
                 our
                 Sir
                 Iohn
                 the
                 minister
                 ,
                 
                   Nomen
                   habes
                   ,
                   quo
                   viuis
                   ,
                   mortuus
                   es
                   .
                   Apoc.
                
                 3.
                 
              
               
                 The
                 ende
                 of
                 the
                 first
                 part
                 .
              
            
          
        
         
           
           
             WHYTE
             DYED
             BLACK
             .
          
           
             THE
             SECOND
             PART
             .
             Contayning
             sundry
             notorious
             vntruthes
             or
             Lyes
             ,
             proued
             to
             be
             such
             ,
             euen
             by
             the
             confession
             of
             the
             most
             learned
             Protestantes
             .
          
           
             
               And
               first
               is
               preuented
               a
               weake
               euation
               ,
               which
               may
               be
               vsed
               by
               M.
               Whyte
               against
               this
               second
               parte
            
             
               FROM
               Corruptions
               good
               Reader
               we
               are
               next
               to
               descend
               to
               vntruthes
               ,
               for
               lying
               indeede
               ,
               is
               the
               second
               piller
               which
               supporteth
               the
               whole
               weight
               &
               frame
               of
               M.
               Whytes
               worke
               .
            
             
               This
               passage
               I
               here
               make
               distinct
               from
               the
               former
               :
               For
               although
               all
               the
               precedent
               deprauations
               of
               the
               first
               part
               do
               potentially
               include
               vutruthes
               and
               falshoodes
               :
               yet
               our
               Doctors
               proteruity
               therein
               doth
               cheifly
               rest
               ,
               either
               in
               corrupting
               other
               mens
               wordes
               ,
               or
               in
               alledging
               them
               directly
               against
               the
               knowne
               intention
               of
               the
               Authors
               :
               whereas
               here
               ,
               the
               reduplicatiue
               formality
               (
               as
               I
               may
               terme
               it
               )
               of
               his
               hereticall
               deportment
               ,
               consisteth
               in
               plaine
               lying
               ,
               to
               wit
               ,
               in
               setting
               downe
               and
               instifying
               certaine
               most
               false
               assertions
               ,
               and
               positions
               ,
               
               a
               course
               little
               sorting
               to
               one
               who
               styleth
               him self
               a
               minister
               of
               gods
               word
               ,
               in
               that
               his
               sacred
               word
               ,
               is
               altogether
               incompatible
               with
               falshood
               .
            
             
               The
               floate
               of
               these
               his
               vntruthes
               is
               so
               greate
               ,
               as
               that
               our
               Doctor
               assordeth
               vnto
               vs
               many
               scoares
               of
               this
               nature
               :
               yet
               because
               he
               would
               make
               shew
               to
               mantaine
               diuers
               of
               them
               vnder
               some
               pr●text
               ,
               either
               of
               much
               reading
               ,
               or
               in
               wrasting
               the
               sence
               of
               such
               produced
               authorities
               ,
               if
               I
               should
               fortify
               the
               contrary
               truth
               from
               their
               particuler
               testimonies
               ,
               of
               Scripture
               ,
               Fathers
               ,
               Histories
               &c.
               (
               being
               a
               kynd
               of
               proofe
               ,
               in
               reguard
               of
               the
               often
               suggested
               doubtfulnes
               of
               the
               true
               sense
               directed
               by
               many
               wheeles
               of
               inferences
               and
               deductions
               .
            
             
               Therefore
               to
               the
               end
               that
               I
               may
               eu●n
               chokingly
               ,
               and
               irreplyably
               conuince
               him
               of
               such
               notorious
               miscariage
               :
               I
               haue
               thought
               good
               to
               supererogate
               with
               him
               in
               disprouing
               his
               said
               falshoodes
               ,
               I
               meane
               in
               restrayning
               my self
               precysely
               to
               such
               his
               lyes
               ,
               as
               the
               contrary
               thereto
               is
               acknowledged
               for
               true
               euen
               by
               his
               own
               brethren
               :
               and
               these
               not
               m●n
               obscure
               or
               vulgar
               ,
               but
               the
               most
               eminent
               and
               learned
               protestantes
               of
               Christendome
               ,
               and
               such
               as
               haue
               euer
               bene
               accompted
               starres
               of
               the
               greatest
               magnitude
               in
               their
               euangelicall
               Spheare
               :
               Neither
               will
               I
               alledge
               so
               many
               of
               them
               as
               I
               could
               ,
               but
               for
               the
               greater
               expedition
               ,
               I
               will
               content
               my self
               for
               the
               most
               part
               ,
               with
               the
               testimonies
               of
               two
               or
               three
               of
               our
               learnedst
               aduersaries
               .
            
             
               Now
               here
               I
               would
               haue
               the
               iudiceous
               reader
               to
               obserue
               that
               M.
               Whyte
               can
               not
               reply
               in
               answear
               hereto
               ,
               that
               because
               there
               are
               some
               other
               protestantes
               that
               do
               mantaine
               the
               said
               positions
               with
               him
               against
               his
               former
               learned
               brethren
               ,
               that
               therefore
               such
               his
               positions
               ,
               are
               freed
               from
               all
               imputation
               of
               vntruth
               ,
               and
               consequently
               
               him self
               of
               lying
               .
            
             
               This
               his
               answeare
               is
               most
               insufficient
               :
               First
               because
               some
               of
               his
               vntruthes
               do
               rest
               ,
               in
               affirming
               that
               not
               any
               one
               Father
               ,
               or
               any
               one
               protestant
               ,
               taught
               such
               or
               such
               a
               poynt
               or
               doctrine
               :
               against
               which
               generall
               assertion
               (
               including
               all
               Fathers
               and
               prot●stantes
               )
               if
               I
               can
               produce
               but
               any
               one
               Father
               or
               protestant
               (
               as
               indeede
               I
               can
               for
               the
               most
               part
               ,
               produce
               many
               )
               it
               is
               enough
               to
               conuince
               him
               of
               lying
               .
               Secondly
               in
               that
               all
               Maister
               W.
               vntruthes
               ,
               do
               make
               head
               against
               the
               Catholick
               Faith
               ,
               and
               strengthen
               the
               protestantes
               religion
               (
               in
               which
               respect
               they
               may
               be
               presumed
               to
               be
               the
               more
               wilfull
               )
               it
               can
               not
               therefore
               with
               any
               shew
               of
               reason
               be
               otherwise
               conceaued
               ,
               that
               such
               learned
               protestants
               (
               for
               the
               most
               part
               mantaining
               against
               the
               Catholicks
               the
               poynt
               or
               conclusion
               of
               faith
               ,
               out
               of
               which
               such
               assertions
               do
               ryse
               ,
               and
               therefore
               are
               not
               become
               parties
               against
               M.
               Whyte
               therein
               )
               would
               euer
               defend
               against
               the
               Doctor
               the
               contrary
               assertions
               ,
               much
               weakning
               their
               owne
               cause
               thereby
               ,
               were
               it
               not
               that
               the
               euidency
               of
               the
               truth
               on
               the
               Catholick
               side
               ,
               doth
               force
               them
               thereunto
               .
               And
               therefore
               it
               followeth
               euen
               in
               reason
               ,
               that
               the
               voluntary
               acknowledgment
               of
               any
               such
               one
               learned
               protestant
               ,
               ought
               to
               ouer
               balance
               &
               weigh
               downe
               euen
               scoares
               of
               others
               not
               confessing
               so
               much
               :
               so
               true
               is
               the
               saying
               of
               Irenen
               ;
               li.
               4.
               ca.
               14.
               
               
                 Illa
                 est
                 vera
                 &
                 sine
                 contradiction
                 probatio
                 ,
                 quae
                 etiam
                 ab
                 aduersariis
                 ipsis
                 ,
                 signa
                 ●●sti●i●atioA●●s
                 pros●rt
                 .
              
            
             
               But
               to
               make
               this
               poynt
               more
               perspicuous
               to
               the
               reader
               by
               example
               ,
               our
               minister
               in
               one
               place
               (
               which
               hereafter
               shall
               be
               alledged
               )
               anouch●th
               ,
               that
               the
               doctrine
               of
               Transubstantiation
               ,
               was
               neuer
               heard
               of
               before
               the
               Councell
               of
               Lateran
               .
               (
               for
               here
               he
               speaketh
               not
               of
               the
               definition
               of
               that
               Article
               ,
               but
               of
               the
               doctrine
               
               onely
               )
               To
               conuince
               this
               as
               a
               most
               notorious
               vntruth
               ,
               I
               produce
               not
               Catholick
               authorities
               (
               for
               they
               would
               seme
               to
               the
               readers
               eye
               ouer
               partiall
               )
               but
               because
               all
               perfect
               differences
               are
               made
               vpon
               vnequall
               standinges
               ,
               I
               insist
               in
               dyuers
               learned
               protestantes
               (
               otherwyse
               our
               professed
               enemies
               )
               who
               do
               not
               beleue
               our
               Catholick
               doctrine
               herein
               as
               true
               :
               neuerthelesse
               do
               confesse
               ,
               that
               such
               &
               such
               Fathers
               ,
               liuing
               in
               the
               primitiue
               Church
               (
               and
               therefore
               many
               ages
               before
               the
               foresaide
               Councell
               )
               did
               teach
               the
               said
               doctrine
               of
               Transubstantiation
               .
               Now
               here
               I
               say
               M.
               Whyte
               is
               not
               excused
               from
               lying
               ,
               in
               that
               he
               is
               able
               to
               bring
               forth
               other
               particuler
               protestantes
               teaching
               with
               him
               the
               said
               innouation
               of
               Transubstantiation
               euen
               at
               the
               same
               tyme
               (
               and
               not
               before
               )
               in
               reguard
               of
               his
               former
               learned
               brethren
               confessing
               the
               further
               antiquity
               thereof
               ,
               to
               the
               much
               disabling
               of
               their
               owne
               cause
               .
            
             
               Now
               what
               can
               our
               Doctor
               obiect
               herein
               ?
               not
               their
               ignorance
               ,
               for
               they
               are
               the
               most
               accomplished
               protestantes
               for
               their
               literature
               ,
               that
               euer
               liued
               :
               not
               their
               partiality
               in
               the
               cause
               ,
               for
               they
               here
               speake
               against
               them selues
               ,
               and
               do
               conspyre
               in
               the
               fnndamentall
               and
               primitiue
               point
               of
               faith
               therein
               ,
               with
               M.
               Whyte
               him self
               :
               Onely
               therefore
               it
               is
               to
               be
               said
               ,
               that
               these
               protestantes
               th●s
               confessing
               to
               their
               owne
               preiudice
               ,
               are
               more
               ingenious
               ,
               vpright
               ,
               and
               lesse
               impudent
               in
               their
               wrytinges
               ,
               and
               M.
               Whyte
               and
               his
               compartners
               ,
               are
               of
               a
               canterized
               and
               se●red
               conscience
               ,
               not
               caring
               (
               euen
               against
               their
               owne
               knowledg
               ,
               by
               their
               shameles
               mantayning
               of
               lyes
               )
               to
               suppresse
               Gods
               truth
               and
               Religion
               .
            
             
               Now
               this
               Basis
               and
               groundwork
               being
               immoueaable
               ,
               and
               this
               firmly
               ,
               laid
               :
               let
               vs
               proceede
               to
               these
               his
               vntruthes
               .
            
          
           
             
             
               The
               1.
               
               Vntruth
               .
               The
               first
               vntruth
               :
               that
               Protestantes
               embrace
               that
               kinde
               of
               tryall
               which
               is
               by
               antiquity
               .
            
             
               Therefore
               first
               in
               his
               preface
               to
               the
               Reader
               ,
               pag.
               penul
               .
               (
               thus
               you
               see
               the
               very
               front
               of
               his
               book
               is
               no
               lesse
               subiect
               to
               lying
               ,
               then
               before
               ,
               as
               I
               haue
               shewed
               ,
               it
               was
               to
               corrupting
               )
               our
               minister
               (
               still
               forgeating
               ,
               that
               a
               great
               sore
               in
               the
               body
               ,
               is
               more
               tollerable
               ,
               then
               a
               moale
               in
               the
               face
               )
               there
               speaking
               of
               the
               Fathers
               of
               the
               primitiue
               tymes
               ,
               and
               of
               their
               Iudgmēts
               in
               matters
               of
               Faith
               ,
               betwene
               the
               protestantes
               &
               vs
               ,
               thus
               writeth
               .
               
                 We
                 are
                 so
                 well
                 assured
              
               (
               meaning
               of
               the
               resolution
               of
               the
               Fathers
               )
               
                 that
                 we
                 embrace
                 that
                 kind
                 of
                 tryall
                 which
                 is
                 by
                 antiquity
                 ,
                 and
                 dayly
                 fynde
                 our
                 aduersaries
                 to
                 be
                 gauled
                 thereby
                 .
              
               A
               most
               vast
               vntruth
               ,
               and
               acknowledged
               to
               be
               such
               euen
               by
               the
               most
               iudiceous
               protestantes
               .
               For
               we
               fynde
               ,
               that
               wheareas
               M.
               Iewell
               with
               the
               lyke
               hipocrisy
               .
               did
               appeale
               to
               the
               auncient
               Fathers
               at
               
                 Paules
                 Crosse
              
               ,
               euen
               his
               owne
               brethren
               did
               rebuke
               him
               greatly
               for
               those
               his
               inconsiderate
               speaches
               :
               in
               so
               much
               that
               D.
               Humfrey
               (
               the
               half-arch
               of
               the
               English
               Church
               in
               his
               dayes
               )
               affirmeth
               ,
               
               that
               (
               to
               vse
               his
               owne
               wordes
               )
               
                 M.
                 Iewell
                 gaue
                 the
                 papists
                 therein
                 too
                 large
                 a
                 scope
                 :
                 that
                 he
                 was
                 iniurious
                 to
                 him selfe
                 :
                 and
                 after
                 a
                 manner
                 spoyled
                 him self
                 ,
                 and
                 his
                 Church
                 .
              
            
             
               To
               the
               lyke
               ende
               D.
               Whitaker
               (
               but
               with
               extraordinary
               scurrility
               )
               wryteth
               that
               ,
               
                 The
                 popish
                 Religion
                 ,
                 is
                 but
                 a
                 patched
                 couerlet
                 of
                 the
                 Fathers
                 errours
                 sowed
                 together
                 .
              
               
               From
               whence
               it
               followeth
               that
               
                 D.
                 Whytaker
              
               would
               be
               loth
               inappealably
               to
               stand
               to
               their
               determinations
               .
               Finally
               Luther
               him self
               (
               the
               first
               mouer
               of
               our
               new
               Gospels
               Spheare
               )
               so
               farr
               disclaymeth
               from
               the
               Fathers
               Iudgmentes
               ,
               as
               that
               he
               thus
               insolently
               traduceth
               them
               .
               a
               
                 The
                 Fathers
                 of
                 so
                 many
                 ages
              
               (
               speaking
               of
               
               primitiue
               tymes
               )
               
                 haue
                 bene
                 blynd
                 and
                 most
                 ignorant
                 in
                 the
                 Scriptures
                 :
                 they
                 haue
                 erred
                 all
                 their
                 lyfe
                 tyme
                 ,
                 &
                 vnlesse
                 they
                 were
                 amended
                 before
                 their
                 deathes
                 ,
                 they
                 were
                 neither
                 Sainctes
                 nor
                 perteyning
                 to
                 the
                 Church
                 .
              
               
               Thus
               Luther
               .
               Here
               now
               is
               euident
               the
               vntruth
               of
               M.
               Whyte
               appealing
               to
               the
               Fathers
               ,
               since
               we
               fynd
               that
               the
               most
               learned
               members
               of
               his
               owne
               Church
               ,
               do
               reiect
               them
               with
               all
               contempt
               ,
               charging
               them
               with
               slat
               papistry
               ,
               which
               they
               would
               neuer
               haue
               done
               ,
               if
               they
               could
               haue
               vsed
               any
               other
               conuenient
               euasion
               .
            
             
               Be
               affrayd
               M.
               Whyte
               of
               Gods
               iust
               reuenge
               ,
               for
               this
               your
               mantayning
               of
               euill
               by
               euill
               (
               for
               thus
               you
               here
               do
               ,
               first
               by
               impugning
               the
               true
               faith
               of
               Christ
               :
               &
               then
               for
               your
               better
               warranting
               thereof
               ,
               in
               traducing
               the
               auncient
               and
               holy
               Fathers
               ,
               as
               enemies
               to
               the
               said
               Faith.
               
            
             
               And
               remember
               the
               sentence
               ,
               b
               
                 Metum
                 auget
                 ,
                 qui
                 scelere
                 scelus
                 obruit
                 .
              
            
          
           
             
               The
               second
               vntruth
               :
               Against
               Traditions
               .
            
             
               But
               to
               procede
               to
               other
               vntruthes
               ,
               pag.
               2.
               our
               M.
               Whyte
               laboureth
               to
               proue
               ,
               that
               the
               protestantes
               Church
               receaueth
               not
               n●cessarily
               any
               one
               Tradition
               ,
               and
               answearably
               thereto
               in
               his
               first
               Table
               before
               his
               booke
               ,
               he
               thus
               wryteth
               .
               
                 No
                 part
                 of
                 our
                 faith
                 standeth
                 vpon
                 Tradition
                 .
              
            
             
               Now
               here
               his
               owne
               brethren
               will
               charge
               him
               with
               falshood
               .
               For
               seing
               M.
               Whyte
               must
               and
               doth
               acknowledg
               ,
               that
               to
               beleue
               ,
               that
               such
               bookes
               (
               as
               the
               wrytinges
               of
               the
               
                 four
                 Euangelistes
                 ,
                 the
                 Actes
                 of
                 the
                 Apostles
                 ,
                 the
                 Epistles
                 of
                 S.
                 Paule
                 &c.
              
               )
               are
               the
               sacred
               word
               of
               god
               ,
               is
               a
               mayne
               article
               of
               both
               his
               and
               our
               Faith
               :
               The
               falshood
               of
               his
               former
               Assertion
               is
               euidently
               euicted
               
               from
               the
               wordes
               of
               learned
               protestantes
               ,
               who
               teach
               ,
               that
               not
               from
               our
               pryuate
               spirit
               ,
               or
               scripture
               it self
               ,
               or
               conference
               thereof
               :
               but
               from
               the
               tradition
               and
               Authority
               of
               the
               Church
               ,
               such
               wrytinges
               are
               certainly
               knowne
               to
               be
               the
               vndoubted
               word
               of
               God
               ,
               most
               contrary
               to
               M.
               Whyte
               ,
               pag.
               47.
               who
               saith
               ,
               that
               
                 The
                 Scripture
                 proueth
                 it self
                 to
                 be
                 the
                 very
                 word
                 of
                 god
                 ,
                 &
                 receaueth
                 not
                 authoritie
                 from
                 the
                 Church
                 .
              
            
             
               To
               this
               end
               we
               fynde
               D.
               Whitakar
               first
               reiccting
               the
               testimony
               of
               the
               pryuate
               spirit
               ,
               to
               say
               thus
               .
               e.
               
                 Non
                 nego
                 Traditionem
                 ecclesiasticam
                 esse
                 argumentum
                 ,
                 quo
                 argui
                 et
                 conuinci
                 possit
                 ,
                 qui
                 libri
                 Canonic●
                 sunt
                 ,
                 qui
                 Canonic●
                 non
                 sunt
                 .
                 I
                 do
                 not
                 deny
                 ,
                 but
                 that
                 Ecclesiasticall
                 tradition
                 is
                 an
                 Argument
                 from
                 the
                 which
                 it
                 may
                 be
                 proued
                 which
                 are
                 the
                 Canonicall
                 bookes
                 ,
                 and
                 which
                 are
                 not
                 .
              
            
             
               In
               lyke
               sort
               
                 M.
                 Hooker
              
               assenteth
               hereto
               saying
               ,
               f
               
                 In
                 thinges
                 necessary
                 ,
                 the
                 very
                 cheifest
                 is
                 to
                 know
                 ,
                 what
                 bookes
                 we
                 are
                 bound
                 to
                 esteeme
                 holy
                 :
                 which
                 poynt
                 is
                 confessed
                 impossible
                 for
                 the
                 Scripture
                 it self
                 to
                 teach
                 .
              
               But
               what
               the
               Scripture
               teacheth
               not
               ,
               is
               by
               our
               aduersaries
               confession
               ,
               a
               mere
               Tradition
               .
               Hookers
               iudgment
               in
               this
               poynt
               ,
               is
               iustifyed
               by
               Doctor
               g
               Couell
               .
            
             
               Now
               if
               these
               eminent
               protestantes
               do
               ascrybe
               onely
               to
               the
               Church
               ,
               the
               Indgment
               of
               discerning
               which
               is
               Scripture
               ,
               and
               which
               is
               not
               Scripture
               :
               then
               we
               know
               from
               the
               Authority
               and
               Tradition
               of
               the
               Church
               ,
               &
               not
               from
               the
               Scripture
               it self
               ,
               which
               is
               the
               true
               &
               vndoubted
               word
               of
               God
               ,
               and
               what
               bookes
               are
               but
               spurious
               and
               adulterated
               ,
               and
               consequently
               M.
               Whyte
               lyed
               most
               grosly
               in
               affirming
               that
               no
               part
               of
               their
               faith
               standes
               vpon
               Tradition
               ,
               
               thus
               ranging
               him self
               amonge
               those
               who
               (
               according
               to
               the
               Scripture
               )
               
                 mendaciorum
                 funiculis
                 conantur
                 subuertere
                 .
                 By
                 the
                 meanes
                 of
                 lyes
                 ,
                 endeuour
                 to
                 ouerthrow
                 .
              
            
          
           
             
             
               The
               third
               vntruth
               .
               The
               Third
               vntruth
               in
               proofe
               of
               the
               continuance
               of
               the
               protestantes
               faith
               in
               all
               ages
               .
            
             
               Our
               minister
               labouring
               to
               enamell
               and
               bewtify
               his
               deformed
               faith
               with
               the
               speceous
               tytle
               of
               antiquity
               &
               succession
               ,
               pag.
               86.
               vseth
               these
               swelling
               speaches
               .
            
             
               
                 Against
                 all
                 papistes
                 whatsoeuer
                 we
                 make
                 it
                 good
                 ,
                 that
                 the
                 very
                 faith
                 we
                 now
                 professe
                 ,
                 haith
                 successiuely
                 continued
                 in
                 all
                 ages
                 since
                 Christ
                 ,
                 &
                 was
                 neuer
                 interrupted
                 so
                 much
                 as
                 one
                 yere
                 ,
                 month
                 ,
                 or
                 day
                 ,
                 and
                 to
                 confesse
                 the
                 contrary
                 were
                 sufficient
                 to
                 prooue
                 vs
                 no
                 part
                 of
                 the
                 Church
                 of
                 god
                 .
              
            
             
               Wordes
               of
               brasse
               ,
               but
               (
               if
               he
               be
               put
               to
               the
               proofe
               )
               no
               doubt
               leaden
               performance
               .
               To
               set
               downe
               the
               Iudgmentes
               of
               the
               learned
               protestantes
               touching
               the
               interruption
               of
               their
               faith
               for
               many
               seuerall
               ages
               since
               Christes
               tyme
               ,
               were
               laboursom
               ,
               and
               withall
               needeles
               ,
               since
               to
               conuince
               this
               bould
               assertion
               of
               falshood
               ,
               it
               is
               sufficient
               to
               insist
               in
               any
               one
               age
               or
               tyme.
               Therefore
               I
               will
               content
               my self
               with
               the
               authorities
               of
               two
               learned
               protestāts
               touchīg
               the
               very
               time
               of
               Luthers
               first
               Apostacy
               and
               departing
               from
               our
               Church
               ;
               they
               graunting
               that
               their
               faith
               before
               Luthers
               reuolt
               ,
               was
               not
               to
               be
               found
               in
               any
               man
               liuing
               :
               which
               they
               neuer
               would
               haue
               done
               ,
               if
               the
               euidency
               of
               the
               matter
               did
               not
               force
               them
               thereto
               ,
               considering
               how
               much
               such
               a
               confession
               doth
               enaruate
               and
               weaken
               their
               cause
               .
            
             
               First
               thē
               we
               finde
               euen
               Luther
               himself
               to
               acknowledg
               this
               poynt
               ,
               who
               thus
               wryteth
               hereof
               .
               i
               
                 Ego
                 principio
                 causae
                 meae
                 &c.
                 In
                 the
                 beginning
                 of
                 this
                 my
                 cause
              
               (
               speaking
               of
               his
               change
               of
               religion
               )
               
                 I
                 had
                 this
                 guift
                 graunted
                 me
                 euen
                 from
                 heauen
                 :
                 that
                 I
                 alone
                 should
                 vndertake
                 so
                 great
                 a
                 matter
                 ,
                 and
                 I
                 did
                 conceaue
                 that
                 it
                 should
                 be
                 made
                 good
                 onely
                 by
                 me
                 ,
                 neither
                 did
                 I
                 put
                 any
                 confidence
                 in
                 the
                 
                 trust
                 of
                 others
                 .
              
               Here
               we
               see
               that
               he
               graunteth
               him self
               to
               haue
               bene
               alone
               in
               this
               his
               supposed
               restauration
               of
               the
               Gospell
               .
               And
               hereupon
               it
               is
               ,
               that
               Luther
               in
               an
               other
               place
               thus
               vaunteth
               .
               k
               
                 Christum
                 a
                 nobis
                 primo
                 vulgatum
                 andemus
                 gloriari
                 .
                 We
                 dare
                 glory
                 ,
                 that
                 Christ
                 was
                 first
                 made
                 knowne
                 by
                 vs.
                 
              
            
             
               In
               lyke
               sort
               
                 M.
                 Iewell
              
               (
               no
               meane
               Rabbi
               in
               our
               English
               Sinagoge
               )
               saith
               ,
               l.
               that
               
                 the
                 truth
                 was
                 vnknowne
                 at
                 that
                 tyme
                 and
                 vnheard
                 of
                 ,
                 when
                 Martin
                 Luther
                 ,
                 and
                 Vldrick
                 Zuinglius
                 ,
                 first
                 came
                 vnto
                 the
                 knowledg
                 and
                 preaching
                 of
                 the
                 Gospell
                 .
              
            
          
           
             
               The
               4.
               
               Vntruth
               .
               In
               proofe
               of
               the
               vnity
               of
               faith
               &
               doctrine
               amongst
               protestantes
               .
            
             
               Pag
               138.
               
               For
               the
               more
               iustifying
               of
               the
               protestantes
               doctrine
               ,
               he
               thus
               saith
               of
               the
               booke
               entituled
               
                 The
                 Harmony
                 of
                 confessions
                 .
                 The
                 Harmony
                 of
                 confessions
                 wherein
                 the
                 particuler
                 Churches
                 set
                 downe
                 and
                 name
                 the
                 articles
                 of
                 their
                 faith
                 ,
                 if
                 the
                 Iesuite
                 can
                 shew
                 to
                 ●arr
                 in
                 Dogmaticall
                 poyntes
                 of
                 faith
                 :
                 I
                 am
                 content
                 you
                 beleue
                 him
                 in
                 all
                 the
                 rest
                 .
              
               Here
               the
               reader
               haith
               a
               bould
               assertion
               ,
               which
               as
               you
               see
               the
               more
               easely
               to
               winne
               a
               credulous
               eare
               ,
               is
               steeped
               in
               muske
               :
               but
               I
               feare
               M.
               Doctor
               the
               note
               Diapason
               ,
               which
               implieth
               an
               absolute
               and
               generall
               concord
               ,
               and
               which
               is
               so
               much
               commended
               by
               all
               the
               most
               skilfull
               in
               that
               science
               ,
               will
               here
               be
               wanting
               .
               And
               therefore
               for
               the
               more
               exact
               disquisition
               of
               that
               poynt
               ,
               we
               will
               refer
               our selues
               to
               that
               very
               booke
               called
               the
               
                 Harmony
                 of
                 confessions
              
               ,
               englished
               &
               printed
               at
               Cambridg
               by
               
                 Thomas
                 Thomas
              
               .
               1586.
               where
               (
               for
               the
               greater
               expedition
               )
               I
               will
               touch
               but
               some
               
               few
               stringes
               thereof
               onely
               ,
               to
               heare
               how
               they
               sound
               .
            
             
               First
               then
               we
               fynde
               this
               harmony
               to
               teach
               ,
               that
               
                 sinnes
                 are
                 ef●
                 sons
                 punished
                 euen
                 in
                 this
                 lyfe
                 ,
                 at
                 Dauids
                 ,
                 Manasses
                 ,
                 and
                 the
                 punishments
                 may
                 be
                 mitigated
                 by
                 good
                 woorkes
                 ,
              
               pag.
               229.
               
               See
               here
               how
               fully
               it
               acknowledgeth
               the
               abstensiue
               nature
               of
               penance
               and
               satisfaction
               ?
               
                 Againe
                 ,
                 this
                 obedience
                 towardes
                 the
                 Law
                 ,
                 is
                 a
                 kind
                 of
                 Iustice
              
               (
               marke
               you
               this
               discord
               )
               
                 and
                 deserueth
                 rewarde
              
               .
               pag.
               266.
               
               
                 Like
                 at
                 the
                 preaching
                 of
                 penance
                 is
                 generall
                 ,
                 euen
                 so
                 the
                 promise
                 of
                 grace
                 is
                 generall
                 &c.
                 
                 Here
                 needeth
                 no
                 disputation
                 of
                 Predestination
                 ,
                 or
                 such
                 like
                 ,
                 for
                 the
                 promise
                 is
                 generall
                 .
              
               pag.
               268.
               
               &
               269.
               
            
             
               
                 As
                 touching
                 priuate
                 Confession
                 &c.
                 we
                 affirme
                 ,
                 that
                 the
                 ceremony
                 of
                 pryuate
                 absolution
                 is
                 to
                 be
                 retayned
                 in
                 the
                 Church
                 ,
                 and
                 we
                 do
                 constantly
                 retayne
                 it
                 .
              
               pag.
               231.
               
            
             
               In
               lyke
               sort
               it
               saith
               ,
               that
               
                 the
                 Bishops
                 haue
                 inrisdiction
                 to
                 forgeue
                 sinnes
                 .
              
               pag.
               366.
               
            
             
               Finally
               not
               to
               rest
               vpon
               euery
               perticuler
               stop
               thereof
               ,
               we
               thus
               fynde
               there
               ,
               
                 We
                 do
                 not
                 speake
                 of
                 the
                 Church
                 as
                 if
                 we
                 should
                 speake
                 of
                 Platoes
                 Idea
                 ,
                 but
                 of
                 such
                 a
                 Church
                 as
                 may
                 be
                 seene
                 and
                 heard
                 &c.
                 
                 The
                 eternall
                 Father
                 will
                 haue
                 his
                 Sonne
                 to
                 be
                 heard
                 amonge
                 all
                 mankinde
                 .
              
               pag.
               326.
               
               A
               note
               which
               must
               needes
               sound
               most
               harshe
               with
               our
               inuisibilistes
               .
               Now
               I
               referr
               the
               matter
               to
               M.
               Whyte
               him self
               ,
               whether
               there
               be
               in
               these
               poyntes
               any
               concordance
               betwene
               the
               harmony
               of
               Confessions
               ,
               &
               the
               doctryne
               of
               our
               English
               protestantes
               ,
               of
               the
               Hugonots
               in
               France
               ,
               and
               the
               Caluenistes
               in
               Germany
               :
               so
               assured
               I
               was
               that
               a
               diligent
               eare
               would
               easely
               obserue
               many
               iarring
               stringes
               in
               the
               Consort
               .
            
          
           
             
               The
               5.
               
               Vntruth
               .
               In
               proofe
               of
               the
               immutability
               of
               the
               present
               English
               
               Religion
               .
            
             
               Page
               138.
               
               He
               particulerly
               insisteth
               in
               his
               supposed
               constancy
               of
               religion
               here
               in
               England
               ,
               and
               thus
               wryteth
               .
               
                 If
                 the
                 Iesuite
                 can
                 shew
                 the
                 Church
                 of
                 England
                 since
                 papistry
                 was
                 first
                 abolished
                 ,
                 to
                 haue
                 altered
                 one
                 article
                 of
                 the
                 present
                 faith
                 now
                 professed
                 ,
                 I
                 am
                 content
                 &c
                 ,
              
            
             
               For
               the
               disproofe
               of
               this
               falshood
               ,
               we
               will
               conuince
               the
               same
               by
               discouering
               the
               manifould
               &
               weightiest
               alterations
               of
               our
               publick
               English
               Lyturgy
               ,
               since
               the
               first
               entrance
               of
               protestancy
               into
               England
               .
            
             
               And
               first
               it
               is
               euident
               that
               the
               Lyturgy
               of
               the
               Church
               of
               England
               in
               King
               Edwardes
               tyme
               ,
               (
               at
               which
               tyme
               there
               was
               an
               euident
               bringing
               in
               of
               protestancy
               )
               published
               by
               
                 Crammer
                 ,
                 Peter
                 Martir
              
               ,
               &
               Bucer
               :
               and
               approued
               by
               the
               authority
               of
               the
               Parleament
               ,
               kept
               almost
               all
               the
               prayers
               and
               ceremonies
               of
               the
               Masse
               (
               the
               reall
               presence
               onely
               reiected
               )
               with
               crossing
               of
               both
               their
               Sacramentes
               ,
               and
               the
               accustomed
               rites
               of
               Baptisme
               ,
               as
               a
               formall
               consecration
               of
               the
               water
               of
               Baptisme
               with
               the
               signe
               of
               the
               Crosse
               ,
               the
               vsing
               of
               Chrisme
               and
               the
               annoynting
               of
               the
               child
               .
            
             
               Againe
               ,
               it
               retayned
               prayer
               for
               the
               dead
               ,
               and
               the
               offering
               of
               our
               prayers
               by
               the
               intercession
               of
               Angels
               .
            
             
               But
               when
               Quen
               Elizabeth
               came
               to
               reigne
               ,
               the
               said
               Lyturgy
               was
               so
               altered
               ,
               as
               that
               it
               is
               needles
               to
               reste
               long
               in
               the
               discouery
               thereof
               :
               for
               it
               tooke
               away
               prayer
               for
               the
               dead
               ,
               and
               prayer
               to
               Angels
               ,
               besides
               most
               of
               the
               former
               Ceremonies
               vsed
               in
               King
               Edwards
               time
               .
               In
               lyke
               sort
               in
               the
               Communion
               booke
               of
               K.
               Edward
               we
               fynde
               confirmed
               ,
               baptisme
               by
               lay
               persons
               in
               tyme
               of
               necessity
               ,
               and
               grace
               geuen
               in
               that
               Sacrament
               ,
               the
               Confirmation
               of
               children
               ,
               and
               strength
               geuen
               thereby
               ,
               the
               Preist
               blessing
               the
               Bryde
               grome
               and
               the
               bryde
               euen
               with
               the
               signe
               of
               the
               Crosse.
               The
               Preistes
               absolution
               
               of
               the
               sick
               penitent
               by
               these
               wordes
               .
               
                 By
                 the
                 authority
                 committed
                 to
                 me
                 ,
                 I
                 absolue
                 thee
                 of
                 all
                 thy
                 sinnes
                 .
              
               The
               speciall
               confession
               of
               the
               sick
               penitent
               ,
               and
               finally
               the
               annoynting
               of
               the
               sick
               .
               Of
               all
               which
               particulers
               ,
               see
               the
               Communion
               booke
               of
               K.
               Edward
               printed
               in
               fol.
               by
               Edward
               whitchurch
               
                 cum
                 priuilegio
                 ad
                 imprimendum
                 solum
              
               .
               An.
               1549.
               
               All
               which
               (
               dyuers
               of
               them
               including
               poyntes
               of
               faith
               and
               doctrine
               )
               are
               now
               vtterly
               left
               out
               in
               the
               Communion
               booke
               published
               in
               Q.
               Elizabeths
               tyme
               :
               In
               so
               much
               as
               Parker
               an
               english
               protestāt
               ,
               thus
               writeth
               thereof
               .
               m
               
                 The
                 day
                 starr
                 was
                 not
                 risen
                 so
                 high
                 in
                 their
                 dayes
                 ,
                 when
                 as
                 yet
                 Q.
                 Elizabeth
                 reformed
                 the
                 defects
                 of
                 K.
                 Edwardes
                 Communiō
                 booke
                 .
                 Answearably
                 hereto
                 wryteth
                 Cartwright
                 saying
                 .
              
               m
               
                 The
                 Church
                 of
                 England
                 changed
                 the
                 booke
                 of
                 Common
                 prayer
                 twyce
                 or
                 thryce
                 ,
                 after
                 it
                 had
                 receaued
                 the
                 knowledg
                 of
                 the
                 Gospell
                 .
              
               Thus
               Cartwright
               in
               his
               2.
               
               Reply
               ,
               par
               .
               1.
               pa.
               41.
               who
               in
               that
               very
               booke
               laboureth
               yet
               for
               a
               fourth
               change
               .
               And
               thus
               is
               M.
               Whyte
               not
               affrayd
               to
               suggest
               to
               the
               world
               euen
               in
               printe
               (
               fonde
               man
               that
               could
               not
               be
               idle
               enough
               in
               pryuate
               talke
               )
               such
               vnwarrantable
               vntruthes
               :
               which
               course
               of
               his
               ,
               if
               it
               proceded
               from
               his
               owne
               inaduertency
               and
               ouersight
               as
               not
               hauing
               seene
               the
               Common
               prayer
               booke
               of
               K.
               Edward
               declaring
               the
               contrary
               ,
               then
               were
               it
               more
               pardonable
               ,
               but
               this
               I
               think
               him self
               ,
               out
               of
               his
               pryde
               and
               shew
               of
               much
               reading
               ,
               will
               not
               acknowledge
               ,
               &
               therefore
               we
               may
               probably
               ascribe
               it
               to
               his
               mere
               wilfull
               forgery
               ,
               who
               to
               defend
               his
               owne
               heterogeneous
               and
               mongerell
               faith
               (
               which
               mantayneth
               at
               different
               tymes
               different
               doctrines
               )
               dare
               aduenture
               to
               broach
               falshoodes
               though
               neuer
               so
               eminent
               .
               But
               let
               him
               remember
               that
               by
               so
               doing
               ,
               he
               (
               with
               disauantage
               to
               his
               cause
               )
               vainly
               spendeth
               his
               labour
               ,
               for
               
                 Qui
                 nititur
                 mendaci●●
                 
                 hic
                 pascit
                 ventos
                 .
                 Who
                 trusteth
                 to
                 lyes
                 ,
                 feedeth
                 the
                 wyndes
                 .
              
            
          
           
             
               The
               6.
               
               Vntruth
               .
               In
               proofe
               of
               the
               Romane
               Churches
               mutability
               in
               matters
               of
               Faith.
               
            
             
               Page
               150
               ,
               he
               confidently
               auerreth
               ,
               that
               
                 The
                 Church
                 of
                 Rome
                 is
                 varied
                 from
                 her self
                 in
                 matters
                 of
                 Faith
                 ,
                 since
                 she
                 began
                 to
                 be
                 the
                 seate
                 of
                 Antichrist
              
               :
               Thus
               charging
               our
               Church
               with
               great
               mutability
               of
               beleefe
               ,
               as
               before
               he
               laboured
               to
               grace
               and
               adorne
               his
               owne
               Sinagouge
               with
               all
               speceous
               constancy
               in
               the
               same
               .
            
             
               Now
               for
               the
               better
               ouerthrowing
               of
               this
               vntruth
               ,
               it
               is
               necessary
               to
               recurr
               to
               those
               first
               supposed
               tymes
               of
               Antichristes
               being
               ,
               perusing
               the
               doctrine
               then
               taught
               ,
               to
               see
               if
               the
               Church
               of
               Rome
               haith
               made
               at
               this
               day
               any
               change
               thereof
               in
               any
               matters
               of
               Faith
               ,
               for
               euen
               so
               far
               doth
               the
               minister
               stretch
               out
               his
               lye
               .
            
             
               First
               then
               the
               most
               receaued
               opinion
               of
               the
               protestantes
               touching
               Antichrist
               his
               coming
               (
               for
               they
               are
               most
               various
               amonge
               them selues
               therein
               )
               is
               ,
               that
               S.
               Gregory
               the
               great
               ,
               was
               the
               first
               Antichrist
               .
               Now
               to
               obserue
               what
               his
               Religion
               was
               ,
               will
               be
               made
               euident
               by
               taking
               vew
               of
               the
               Religion
               which
               S.
               Augustine
               (
               being
               a
               Monke
               of
               the
               Church
               of
               Rome
               ,
               and
               sent
               by
               this
               S.
               Gregory
               )
               did
               here
               plant
               in
               England
               .
            
             
               For
               the
               tryall
               of
               which
               poynt
               ,
               I
               will
               first
               produce
               D.
               Humfrey
               ,
               who
               thus
               writeth
               hereof
               .
               n
               
                 In
                 Ecclesiam
                 verò
                 &c.
                 
                 What
                 did
                 Gregory
                 &
                 Augustine
                 bring
                 into
                 the
                 Church
                 ?
                 &c.
                 A
                 burden
                 of
                 Ceremonies
                 &c.
                 
                 They
                 brought
                 in
                 the
                 Pall
                 for
                 the
                 Archbishop
                 in
                 celebrating
                 of
                 Masse
                 ,
                 and
                 purgatory
                 &c.
                 
                 They
                 brought
                 in
                 the
                 oblation
                 of
                 the
                 healthfull
                 Hoast
                 ,
                 and
                 prayer
                 for
                 the
                 deade
                 &c.
                 
                 Relickes
                 &c.
                 Transubstantiation
                 &c.
                 A
                 new
                 consecration
                 of
                 Churches
                 &c.
                 
                 From
                 all
                 the
                 which
                 ,
                 what
                 other
                 thing
                 is
                 gathered
                 ,
                 then
                 that
                 Indulgences
                 ,
                 Monachisme
                 ,
                 the
                 Papacy
                 ,
                 and
                 all
                 the
                 rest
                 ,
                 confusion
                 of
                 the
                 Popes
                 superstition
                 ,
                 was
                 then
                 erected
                 :
                 all
                 which
                 thinges
                 ,
                 Augustine
                 the
                 greate
                 Monk
                 ,
                 and
                 taught
                 by
                 Gregory
                 a
                 Monk
                 ,
                 brought
                 to
                 vs
                 English
                 men
                 .
              
               Thus
               farr
               D.
               Humfrey
               .
            
             
               In
               lyke
               sort
               the
               Triumuiri
               of
               Magdeburg
               (
               whose
               censuring
               pennes
               haue
               controuled
               more
               ages
               ,
               then
               euer
               the
               Romanes
               Triumuiri
               gouerned
               Prouinces
               )
               I
               meane
               the
               3
               Century
               wryters
               in
               the
               Index
               ,
               or
               Alphabeticall
               Table
               of
               the
               6.
               
               Century
               ,
               after
               the
               first
               Edition
               thereof
               at
               the
               word
               Gregory
               ,
               do
               relate
               the
               particuler
               doctrine
               of
               S.
               Gregory
               ,
               as
               popish
               and
               erroneous
               :
               For
               thus
               they
               here
               note
               with
               particuler
               references
               to
               the
               places
               of
               S.
               Gregories
               writinges
               prouing
               the
               same
               
                 Eiusdem
                 error
                 &c.
                 
                 The
                 same
                 (
                 Gregories
                 )
                 errour
                 of
                 good
                 workes
                 ,
                 of
                 Confession
                 ,
                 of
                 Wedlock
                 ,
                 of
                 the
                 Inuocation
                 of
                 Sainctes
                 ,
                 of
                 hell
                 ,
                 of
                 Iustification
                 ,
                 of
                 Free
                 will
                 ,
                 of
                 purgatory
                 ,
                 of
                 Penance
                 ,
                 of
                 Satisfaction
                 .
              
            
             
               Now
               this
               former
               doctrine
               contayning
               the
               cheife
               pointes
               wherein
               we
               differ
               from
               the
               sectaries
               of
               this
               tyme
               ,
               being
               acknowledged
               to
               be
               the
               Faith
               of
               Gregory
               ,
               who
               is
               supposed
               to
               be
               the
               first
               Antichrist
               ,
               &
               most
               articulatly
               at
               this
               day
               beleued
               of
               all
               Romane
               Catholickes
               :
               I
               would
               aske
               M.
               Whyte
               with
               what
               forhead
               he
               can
               auouch
               his
               former
               wordes
               ,
               to
               wit
               ,
               that
               the
               
                 Church
                 of
                 Rome
                 is
                 vari●d
                 from
                 her self
                 in
                 matters
                 of
                 faith
                 ,
                 since
                 she
                 began
                 to
                 be
                 the
                 seate
                 of
                 Antichrist
                 .
              
               But
               all
               this
               ryseth
               from
               an
               inward
               repugning
               of
               the
               Min.
               against
               our
               Church
               ,
               in
               reguard
               of
               the
               vnchangeable
               certainty
               and
               constancy
               of
               faith
               professed
               by
               her
               :
               whereas
               the
               want
               thereof
               in
               our
               aduersaries
               religion
               is
               most
               notorious
               ,
               as
               appeareth
               not
               onely
               from
               their
               seuerall
               
               confessions
               ,
               one
               euer
               impugning
               an
               other
               ;
               but
               also
               from
               their
               different
               translations
               of
               their
               Bybles
               ,
               still
               made
               to
               sort
               to
               the
               faith
               of
               their
               last
               Edition
               ;
               so
               as
               in
               respect
               of
               their
               wonderfull
               mutability
               ,
               and
               variance
               among
               them selues
               ,
               whereby
               indeede
               they
               indignify
               and
               wrong
               the
               nature
               of
               true
               faith
               ;
               we
               haue
               reason
               to
               demaund
               of
               any
               of
               the
               professors
               ,
               of
               what
               thinking
               he
               is
               ,
               rather
               then
               of
               what
               faith
               .
            
          
           
             
               The
               7.
               
               Vntruth
               .
               In
               proofe
               of
               the
               protestantes
               concord
               in
               matters
               of
               Religion
               .
            
             
               Page
               .
               139.
               
               To
               proue
               that
               protestantes
               haue
               true
               vnity
               ,
               he
               sheweth
               ,
               that
               the
               diuisions
               among
               them
               ,
               are
               either
               
                 falsly
                 layd
                 to
                 their
                 charge
                 through
                 ignorance
                 &
                 fury
                 of
                 their
                 enemies
                 &c.
                 or
                 els
                 they
                 are
                 not
                 iars
                 of
                 the
                 Church
                 ,
                 but
                 the
                 defectes
                 of
                 some
                 few
                 therein
                 ,
                 whereof
                 the
                 Church
                 is
                 not
                 guilty
                 ,
                 or
                 lastly
                 ,
                 not
                 dissertions
                 in
                 thi●ges
                 of
                 faith
                 ,
                 but
                 stryfe
                 about
                 Ceremonies
                 &c.
                 
              
               Thus
               doth
               the
               D.
               Apologize
               for
               his
               discording
               brethren
               .
               Now
               to
               conuince
               this
               ,
               the
               Reader
               shall
               heare
               what
               some
               of
               their
               owne
               brethren
               do
               acknowledge
               therein
               .
            
             
               First
               then
               Doctor
               Willet
               ,
               rehearsing
               seuerall
               opinions
               of
               Hooker
               and
               
                 D.
                 Couell
              
               ,
               of
               which
               Willet
               presuming
               that
               they
               can
               not
               stand
               with
               true
               protestancy
               thus
               wryteth
               .
               n
               
                 From
                 this
                 fountaine
                 haue
                 sprong
                 forth
                 these
                 and
                 such
                 other
                 whirle-pointes
                 ,
                 and
                 bubles
                 of
                 new
                 doctryne
                 ,
                 as
                 that
                 Christ
                 is
                 not
                 originally
                 God.
                 That
                 Scriptures
                 are
                 not
                 meanes
                 concerning
                 God
                 ,
                 of
                 all
                 that
                 profitably
                 we
                 know
                 &c.
                 
                 That
                 mannes
                 will
                 is
                 apt
                 naturally
                 without
                 Grace
                 ,
                 to
                 take
                 any
                 perticuler
                 obiect
                 whatsoeuer
                 presented
                 
                 vnto
                 it
                 ,
                 and
                 so
                 consequently
                 beleue
                 ,
                 that
                 mennes
                 naeturall
                 workes
                 ,
                 or
                 to
                 do
                 that
                 Which
                 nature
                 telleth
                 us
                 (
                 without
                 grace
                 )
                 must
                 needes
                 be
                 acceptable
                 to
                 God
                 &c.
                 
                 Thus
                 haue
                 some
                 bene
                 bould
                 to
                 teach
                 and
                 wryte
                 ,
                 as
                 some
                 Scismatikes
              
               (
               meaning
               the
               puritanes
               )
               
                 haue
                 disturbed
                 the
                 peace
                 of
                 the
                 Church
                 ,
                 one
                 way
                 ,
                 in
                 externall
                 matters
                 concerning
                 discipline
                 :
                 these
                 haue
                 troubled
                 the
                 Church
                 an
                 other
                 way
                 ,
                 in
                 opposing
                 them selues
                 by
                 new
                 quirkes
                 and
                 deuyces
                 to
                 the
                 soundnes
                 of
                 doctrine
                 amongst
                 protestantes
                 .
              
               But
               if
               the
               position
               here
               ment
               be
               against
               the
               foundnes
               of
               doctrine
               ,
               then
               can
               it
               not
               be
               restrained
               onely
               to
               ceremonies
               .
            
             
               Doctor
               Whitaker
               speaking
               of
               the
               contentions
               among
               the
               protestantes
               ,
               saith
               .
               o
               
                 Nostrae
                 contentiones
                 (
                 si
                 quae
                 sint
                 )
                 sunt
                 piae
                 ,
                 et
                 modestae
                 ,
                 et
                 propter
                 fidem
                 &
                 religionem
                 &c.
                 Our
                 contentions
                 (
                 if
                 there
                 be
                 any
                 )
                 are
                 pious
                 ,
                 and
                 modest
                 ,
                 and
                 for
                 religion
                 .
              
               From
               which
               wordes
               if
               followeth
               ,
               that
               they
               are
               not
               personall
               ,
               or
               onely
               about
               ceremonies
               ,
               as
               M.
               Whyte
               pretendeth
               .
            
             
               Now
               if
               we
               further
               take
               a
               vew
               of
               the
               intemperate
               speaches
               geuen
               by
               Luther
               against
               the
               Zuinglians
               ,
               it
               may
               satisfy
               any
               one
               ,
               that
               the
               differences
               were
               not
               in
               small
               points
               of
               gouernment
               or
               ceremonies
               .
               Thus
               thē
               Luther
               speaketh
               .
               p
               
                 We
                 censure
                 in
                 earnest
                 the
                 Zninglians
                 ,
                 &
                 all
                 the
                 Sacramentaries
                 ,
                 for
                 heritykes
                 ,
                 and
                 alienated
                 from
                 the
                 Church
                 of
                 God
                 ,
              
               And
               in
               an
               other
               place
               .
               q
               
                 Cursed
                 be
                 the
                 Charity
                 and
                 concord
                 of
                 Sacramentaries
                 for
                 euer
                 and
                 euer
                 ,
                 to
                 all
                 eternity
                 .
              
               As
               also
               in
               the
               3.
               place
               .
               r
               
                 I
                 hauing
                 now
                 one
                 of
                 my
                 feete
                 in
                 the
                 graue
                 ,
                 will
                 carry
                 this
                 testimony
                 and
                 glory
                 to
                 the
                 tribunall
                 of
                 God
                 ,
                 that
                 I
                 will
                 with
                 all
                 my
                 heart
                 condemne
                 aud
                 eschew
                 Carolostadius
                 ,
                 Zuinglius
                 ,
                 Oecolampadius
                 ,
                 and
                 their
                 schollers
                 ,
                 nor
                 will
                 haue
                 with
                 any
                 of
                 them
                 familiarity
                 ,
                 either
                 by
                 letters
                 or
                 writinges
                 .
                 &c.
              
               And
               thus
               farr
               of
               this
               point
               .
               From
               all
               which
               may
               be
               inferred
               ,
               that
               dissentions
               among
               the
               protestantes
               
               are
               not
               merely
               personall
               ,
               or
               but
               pointes
               adiaphorous
               ,
               indifferent
               ,
               being
               as
               it
               were
               but
               peccant
               humors
               ,
               and
               not
               true
               or
               formed
               diseases
               in
               their
               church
               ,
               but
               they
               do
               concerne
               most
               profound
               doubtes
               of
               their
               religion
               ,
               since
               otherwaies
               they
               would
               neuer
               anathematize
               ,
               or
               condemne
               one
               an
               other
               with
               such
               acerbity
               of
               wordes
               .
               Which
               irreuocable
               contentions
               among
               the
               protestāts
               ,
               (
               being
               most
               preiudiceous
               to
               them selues
               )
               is
               aduantageous
               to
               vs
               ,
               for
               
                 bellum
                 haereticorum
                 ,
                 est
                 pax
                 Ecclesiae
                 .
              
               The
               warr
               of
               heritykes
               ,
               is
               the
               peace
               of
               Gods
               Church
               ,
               none
               otherwise
               then
               the
               reciprocall
               stryfe
               and
               reluctation
               of
               the
               4.
               humors
               ,
               kepes
               the
               whole
               body
               in
               a
               peaceable
               &
               healthfull
               state
               .
            
          
           
             
               The
               8.
               
               Vntruth
               .
               Against
               the
               vnity
               of
               Catholickes
               in
               matters
               of
               Faith.
               
            
             
               Page
               .
               153.
               
               The
               Doctor
               seing
               his
               owne
               sinagogue
               torne
               in
               sonder
               with
               diuisions
               and
               contentions
               (
               howsoeuer
               he
               slubered
               the
               matter
               ouer
               before
               with
               his
               faire
               pretence
               of
               concord
               )
               and
               well
               knowing
               how
               preiudiciall
               the
               want
               of
               vnity
               is
               to
               the
               true
               Religion
               of
               Christ.
               s
               For
               
                 God
                 is
                 not
                 a
                 God
                 of
                 dissention
                 ,
                 but
                 of
                 peace
              
               ;
               doth
               maliceously
               endeuour
               ,
               to
               cast
               the
               lyke
               aspersion
               vpon
               our
               Catholick
               Church
               in
               these
               wordes
               .
               
                 These
                 which
                 know
                 Rome
                 and
                 papistry
                 ,
                 are
                 sufficiently
                 satisfyed
                 in
                 this
                 matter
                 ,
                 to
                 wit
                 ,
                 that
                 the
                 papistes
                 liue
                 not
                 in
                 that
                 vnity
                 which
                 is
                 pretended
                 .
              
               &
               thē
               p.
               156.
               he
               telleth
               of
               what
               kynd
               these
               disagreementes
               are
               saying
               .
               
                 The
                 contentions
                 of
                 our
                 aduersaries
                 touch
                 the
                 faith
                 .
              
               And
               pag.
               159
               ,
               he
               concludeth
               in
               these
               wordes
               .
               
                 Thus
                 are
                 the
                 papistes
                 deuyded
                 about
                 the
                 principall
                 articles
                 of
                 their
                 faith
                 .
              
               
               Vpon
               which
               subiect
               ,
               he
               then
               after
               with
               much
               earnestnes
               ,
               vainely
               and
               idly
               spendeth
               dyuers
               leaues
               ,
               bringing
               therein
               euen
               
                 obtorto
                 cullo
              
               ,
               whatsoeuer
               he
               haith
               read
               or
               heard
               touching
               the
               least
               disagreement
               among
               the
               Catholickes
               ,
               which
               labour
               of
               his
               ,
               will
               serue
               no
               doubt
               ,
               to
               a
               iudiceous
               eye
               ,
               lyke
               to
               the
               spyders
               web
               ,
               painfully
               wrought
               ,
               but
               to
               no
               purpose
               .
            
             
               Wherefore
               I
               will
               breefly
               make
               plaine
               how
               free
               we
               are
               from
               all
               breach
               of
               faith
               euen
               by
               the
               acknowledgment
               of
               the
               protestantes
               them selues
               .
               First
               then
               D.
               Whitaker
               wounding
               him self
               and
               his
               cause
               by
               his
               confession
               ,
               saith
               .
               t
               
                 Nostrae
                 contentiones
                 (
                 si
                 quae
                 sint
                 )
                 sunt
                 piae
                 ,
                 et
                 modestae
                 ,
                 propter
                 fidem
                 ,
                 &
                 propter
                 religionem
                 &c.
                 Contentiones
                 papistarum
                 sunt
                 friuolae
                 &
                 futiles
                 ,
                 de
                 figmentis
                 et
                 commentis
                 sui
                 cerebri
                 .
                 Our
                 contentions
                 (
                 if
                 there
                 be
                 any
                 )
                 are
                 godly
                 and
                 modest
                 ,
                 touching
                 faith
                 and
                 religion
                 :
                 wheras
                 the
                 contentions
                 of
                 the
                 papistes
                 ,
                 are
                 but
                 tryflinge
                 ,
                 concerning
                 the
                 fictions
                 of
                 their
                 owne
                 brayne
                 .
              
               Thus
               graunting
               the
               dissentions
               of
               the
               protestantes
               more
               nearly
               to
               concerue
               faith
               and
               religion
               ,
               then
               the
               dissentions
               among
               the
               Catholickes
               do
               .
            
             
               Doctor
               Fulke
               saith
               of
               our
               vnity
               in
               this
               sort
               .
               v
               
                 As
                 for
                 the
                 consent
                 of
                 the
                 popish
                 Church
                 ,
                 it
                 proueth
                 nothing
                 but
                 that
                 the
                 deuill
                 then
                 had
                 all
                 thinges
                 at
                 his
                 will
                 and
                 might
                 sleepe
              
               ;
               So
               acknowledging
               our
               vnity
               truly
               ;
               but
               falsly
               and
               absurdly
               ascrybing
               it
               to
               the
               deuill
               who
               is
               the
               designed
               enemy
               to
               vnity
               .
            
             
               To
               be
               short
               Duditius
               a
               famous
               protestant
               and
               highly
               respected
               by
               Beza
               ,
               doth
               no
               lesse
               acknowledg
               the
               vnity
               of
               our
               Catholick
               Church
               ,
               for
               thus
               doth
               Beza
               u
               relate
               Duditius
               his
               woordes
               .
               
                 Etsi
                 (
                 inquis
                 )
                 multa
                 eaque
                 horrenda
                 propugnantur
                 in
                 Romana
                 Ecclesia
                 &c.
                 
                 Although
                 many
                 dreadfull
                 thinges
                 are
                 defended
                 in
                 the
                 Romane
                 Church
                 ,
                 which
                 are
                 buylded
                 vpon
                 a
                 weake
                 and
                 rotten
                 foundation
                 ,
                 notwithstanding
                 
                 that
                 Church
                 is
                 not
                 deuyded
                 with
                 many
                 dissentions
                 :
                 for
                 it
                 haith
                 the
                 plausible
                 shew
                 of
                 reuerent
                 Antiquity
                 ,
                 ordinary
                 s●ccession
                 ,
                 and
                 perpetuall
                 consent
                 &c.
                 
              
            
             
               Thus
               Duditius
               related
               by
               Beza
               ,
               and
               not
               impugned
               herein
               by
               him
               .
            
             
               Now
               here
               we
               are
               to
               note
               ,
               that
               the
               testimonies
               of
               these
               and
               other
               protestantes
               (
               here
               omitted
               )
               acknowledging
               our
               vnity
               and
               consent
               ,
               must
               necessarily
               be
               vnderstoode
               touching
               vnity
               in
               the
               misteries
               ,
               and
               other
               fundamentall
               poyntes
               of
               our
               Religion
               ,
               which
               is
               the
               thing
               onely
               that
               we
               are
               here
               to
               mantaine
               ,
               since
               if
               vnity
               alone
               about
               pointes
               of
               indifferency
               ,
               or
               of
               thinges
               not
               defyned
               should
               be
               ment
               by
               them
               ,
               then
               in
               reguard
               of
               many
               such
               disputable
               questions
               yet
               among
               the
               schole
               men
               ;
               the
               former
               iudgmentes
               of
               our
               aduersaries
               should
               be
               false
               and
               not
               iustifiable
               .
               And
               thus
               much
               for
               this
               poynt
               ;
               from
               whence
               the
               Doctor
               may
               learne
               that
               among
               those
               which
               are
               true
               Catholickes
               ,
               vnity
               of
               doctrine
               is
               most
               religiously
               obserued
               ,
               since
               such
               not
               ouer
               partially
               resting
               in
               their
               owne
               natiue
               iudgmentes
               ,
               to
               what
               way
               soeuer
               they
               be
               inclyning
               ,
               do
               most
               diligently
               follow
               ,
               the
               supreme
               resolution
               &
               current
               of
               the
               Church
               :
               in
               part
               resembling
               herein
               the
               inferiour
               orbes
               which
               with
               greater
               speede
               ,
               sedulity
               ,
               and
               expedition
               ,
               performe
               the
               reuolutions
               of
               the
               highest
               Spheare
               wherunto
               they
               are
               subiect
               :
               then
               they
               do
               accomplish
               their
               owne
               naturall
               &
               perticuler
               motions
               .
            
          
           
             
               The
               9.
               
               Vntruth
               .
               Against
               the
               Popes
               Primacy
               .
            
             
               Page
               185.
               
               The
               Doctor
               wryteth
               in
               his
               digression
               thus
               .
               
                 The
                 Primitiue
                 Church
                 did
                 not
                 acknowledg
                 the
                 Popes
                 
                 Primacy
                 .
              
               Here
               I
               see
               that
               M
               :
               Whyte
               will
               euer
               be
               M.
               Whyte
               ,
               I
               meane
               that
               he
               will
               euer
               be
               lyke
               to
               him self
               ,
               first
               in
               coyning
               ,
               and
               after
               mantayning
               most
               impudent
               vntruthes
               .
            
             
               Now
               as
               touching
               the
               discouery
               of
               this
               his
               false
               position
               ,
               since
               to
               go
               through
               all
               the
               centuries
               of
               the
               primitiue
               Church
               ,
               would
               be
               needlesly
               laboursome
               :
               I
               think
               it
               good
               to
               restraine
               my self
               onely
               to
               the
               fourth
               century
               or
               age
               after
               Christ
               ,
               an
               age
               wherein
               Constantine
               the
               first
               Christian
               Emprour
               liued
               ,
               and
               which
               for
               that
               respect
               not
               vndeseruedly
               seemes
               to
               be
               most
               entertayned
               and
               approued
               by
               the
               graue
               iudgment
               of
               the
               Kinges
               Maiesty
               .
               w
            
             
               Now
               for
               the
               greater
               clearing
               of
               this
               poynt
               ,
               it
               will
               be
               needefull
               to
               obserue
               ,
               what
               authority
               the
               Popes
               did
               exercyse
               ,
               by
               the
               acknowledgment
               of
               our
               learned
               aduersaries
               ,
               since
               the
               authority
               and
               soueraignty
               ouer
               all
               other
               Churches
               ,
               and
               Prelates
               ,
               is
               that
               which
               doth
               ,
               as
               it
               were
               ,
               organize
               and
               perfect
               the
               Popes
               Primacy
               .
            
             
               Now
               then
               answearable
               hereto
               Cartwright
               wryteth
               ,
               that
               x
               
                 Iulius
                 Bishop
                 of
                 Rome
                 at
                 the
                 Councell
                 of
                 Antioch
                 ,
                 ouerreached
                 ,
                 in
                 clayming
                 the
                 hearing
                 of
                 causes
                 that
                 did
                 not
                 appertaine
                 vnto
                 him
                 .
              
               Now
               this
               Iulius
               liued
               in
               the
               sourth
               age
               .
               Againe
               the
               said
               Cartwright
               saith
               of
               
                 S.
                 Damasus
              
               who
               was
               Pope
               in
               this
               age
               .
               y
               
                 that
                 he
                 spake
                 in
                 the
                 dragons
                 voyce
                 ,
                 when
                 he
                 shameth
                 not
                 to
                 wryte
                 ,
                 that
                 the
                 Bishop
                 of
                 Romes
                 sentence
                 ,
                 Was
                 aboue
                 all
                 other
                 ,
                 to
                 be
                 attended
                 for
                 in
                 a
                 Synode
                 .
              
               So
               far
               was
               this
               sectaries
               censure
               different
               from
               the
               iudgment
               of
               S.
               Ierome
               ,
               deliuered
               of
               the
               same
               Pope
               in
               these
               wordes
               z
               
                 Ego
                 nullum
                 primum
                 nisi
                 Christum
                 sequens
                 beatitudini
                 tuae
                 ,
                 id
                 est
                 Cathedrae
                 Petri
                 communione
                 consocior
                 :
                 super
                 illam
                 Petram
                 Ecclesiam
                 edificatam
                 scio
                 ,
                 quicunque
                 extra
                 hanc
                 domum
                 Aguxm
                 commederit
                 ,
                 prophanus
                 est
                 &c.
                 quicunque
                 
                 tecum
                 non
                 colligit
                 ,
                 spargit
                 ,
              
            
             
               In
               lyke
               sort
               touching
               appeales
               to
               Rome
               ,
               (
               an
               essentiall
               poynt
               of
               Ecclesiasticall
               Supremacy
               )
               we
               finde
               that
               the
               Centurists
               a
               do
               acknowledg
               ,
               that
               Theodoret
               a
               Greeke
               Father
               ,
               and
               one
               of
               this
               fourth
               age
               ,
               being
               deposed
               by
               the
               Councell
               of
               
                 Ephesus
                 ,
                 did
                 accordingly
                 make
                 his
                 appeale
                 to
                 Pope
                 Leo
                 ,
              
               and
               thereupon
               was
               by
               him
               
                 restored
                 to
                 his
                 Bishoprick
              
               .
               And
               to
               conclude
               ,
               the
               Centuristes
               do
               no
               lesse
               acknowledg
               ,
               that
               Chrisostom
               b
               did
               appeale
               to
               Innocentius
               ,
               who
               decreed
               
                 Theophilus
                 Chrisostomes
              
               enemy
               ,
               to
               be
               deposed
               &
               excommunicated
               .
            
             
               Thus
               we
               fynd
               how
               dissonant
               this
               our
               ministers
               assertion
               touching
               the
               Primacy
               is
               ,
               to
               the
               practise
               of
               the
               Primitiue
               Church
               ,
               euen
               in
               the
               iudgment
               of
               those
               who
               are
               designed
               enemies
               to
               the
               said
               Primacy
               ,
               as
               might
               well
               be
               exemplifyed
               ,
               throughout
               all
               the
               Centuristes
               ,
               and
               ages
               of
               those
               tymes
               ,
               seing
               all
               reuerent
               antiquity
               ,
               (
               no
               lesse
               then
               the
               Catholickes
               of
               these
               dayes
               )
               was
               fully
               perswaded
               ,
               that
               S.
               Peter
               and
               his
               successors
               ,
               were
               euer
               to
               be
               accompted
               the
               visible
               Baseis
               ,
               or
               foundations
               of
               gods
               Church
               :
               and
               all
               other
               Bishops
               but
               Column●s
               :
               And
               as
               this
               foundation
               immediatly
               supportes
               these
               pillers
               ,
               so
               these
               pillers
               the
               rest
               of
               this
               spirituall
               edifice
               and
               structure
               .
            
          
           
             
               The
               10.
               
               Vntruth
               .
               That
               Gregory
               the
               great
               ,
               detested
               the
               Popes
               Primacy
               .
            
             
               Page
               193.
               
               M.
               Whyte
               descendeth
               to
               the
               example
               of
               S.
               Gregory
               the
               great
               ,
               and
               first
               Pope
               of
               that
               name
               ,
               in
               whose
               wryting
               he
               hopeth
               to
               fynd
               great
               sttrength
               ,
               
               for
               the
               impugning
               of
               the
               Popes
               soueraignty
               :
               and
               among
               other
               thinges
               the
               D.
               saith
               .
               
                 Gregory
                 had
                 no
                 such
                 iurisdiction
                 as
                 now
                 the
                 Pope
                 vsurpeth
                 ,
                 but
                 detested
                 it
                 not
                 only
                 in
                 Iohn
                 of
                 Constantinople
                 ,
                 but
                 also
                 in
                 him self
                 .
                 &c.
              
               Where
               now
               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
               it
               is
               confessed
               by
               
                 Andreas
                 Brictius
              
               .
               c
            
             
               But
               now
               that
               S.
               Gregory
               did
               both
               claime
               and
               practise
               the
               Primacy
               ,
               is
               acknowledged
               by
               our
               aduersaries
               ,
               for
               the
               Centuristes
               write
               d
               of
               him
               that
               he
               said
               .
               
                 The
                 Romane
                 Sea
                 appoynteth
                 her
                 watch
                 ouer
                 the
                 whole
                 world
                 ,
              
               and
               that
               he
               taught
               that
               
                 the
                 Apostolick
                 Sea
                 ,
                 is
                 the
                 head
                 of
                 all
                 Churches
                 :
                 that
                 Constantinople
                 it self
                 is
                 subiect
                 to
                 the
                 Apostolick
                 Sea.
              
               Furthermore
               S.
               Gregory
               is
               charged
               
                 by
                 the
                 Centuristes
              
               ,
               e
               
                 that
                 he
                 chalenged
                 to
                 him self
                 power
                 to
                 commaund
                 Archbishops
                 :
                 To
                 ordaine
                 or
                 depose
                 Bishops
                 at
                 his
                 pleasure
                 :
                 that
              
               f
               
                 he
                 tooke
                 vpon
                 him
                 right
                 to
                 cyte
                 Archbishops
                 to
                 declare
                 their
                 cause
                 before
                 him
                 when
                 they
                 were
                 accused
              
               :
               That
               actually
               Gregory
               did
               vndertake
               to
               excommunicate
               g
               such
               and
               such
               Bishops
               :
               That
               
                 in
                 their
                 Prouinces
              
               h
               
                 he
                 placed
                 his
                 Legates
                 ,
                 to
                 know
                 and
                 determine
                 the
                 causes
                 of
                 such
                 as
                 appealed
                 to
                 Rome
                 .
              
            
             
               Finally
               ,
               to
               omitt
               many
               other
               poyntes
               recorded
               by
               them
               ,
               that
               i
               
                 he
                 vsurped
                 power
                 of
                 appointing
                 Synodes
                 in
                 their
                 prouinces
                 .
              
            
             
               Here
               now
               I
               referr
               this
               point
               to
               the
               indifferent
               Reader
               ,
               whether
               he
               wil
               beleue
               M.
               Whyte
               denying
               to
               the
               benefyte
               of
               his
               cause
               ,
               the
               Primacy
               of
               S.
               Gregory
               ,
               of
               the
               Centuristes
               being
               diuers
               learned
               protestantes
               ,
               
               all
               confessing
               the
               same
               ,
               though
               to
               their
               owne
               preiudice
               .
            
          
           
             
               The
               11.
               
               Vntruth
               .
               In
               proofe
               that
               Catholickes
               are
               more
               viceous
               then
               protestantes
               .
            
             
               Page
               209.
               
               For
               the
               extenuating
               and
               lesning
               of
               the
               sinfull
               liues
               of
               the
               protestants
               ,
               the
               Doctor
               much
               extolleth
               their
               imputatiue
               ,
               and
               supposed
               vertues
               ,
               and
               as
               much
               depresseth
               the
               liues
               of
               all
               Catholickes
               in
               generall
               ,
               and
               thus
               he
               entitleth
               that
               leafe
               ,
               
                 The
                 protestants
                 people
                 as
                 holy
                 as
                 the
                 papistes
                 .
              
               In
               lyke
               sort
               ,
               from
               page
               213.
               to
               218.
               he
               spendeth
               him self
               in
               gathering
               together
               whatsoeuer
               Catholick
               writers
               haue
               spoken
               touching
               the
               liues
               of
               some
               loose
               liuers
               ,
               thus
               scornfully
               entytling
               the
               leaues
               ,
               
                 The
                 holines
                 of
                 the
                 Church
                 of
                 Rome
                 deciphered
                 :
              
               most
               of
               which
               sayinges
               being
               found
               in
               sermons
               ,
               or
               exhortations
               ,
               and
               in
               heate
               of
               amplification
               ,
               deliuered
               generally
               as
               the
               custome
               is
               ,
               and
               this
               without
               any
               reference
               or
               comparison
               to
               the
               lyues
               of
               the
               protestantes
               ,
               can
               not
               iustly
               be
               extended
               to
               all
               Catholickes
               ,
               nomore
               then
               the
               reprehensions
               of
               the
               Prophets
               in
               the
               ould
               testament
               spoken
               without
               any
               restraint
               ,
               could
               be
               truly
               applyed
               to
               all
               the
               Iewes
               .
            
             
               Wherefore
               for
               the
               further
               vpbrayding
               of
               this
               our
               ministers
               lye
               which
               is
               wouen
               vpon
               the
               threede
               of
               malice
               ,
               and
               for
               the
               more
               punctuall
               conuincing
               him
               of
               falshood
               ,
               I
               will
               proue
               from
               the
               Protestantes
               owne
               confessions
               ,
               that
               the
               lyues
               of
               Catholickes
               ,
               are
               generally
               more
               vertuous
               ,
               then
               those
               of
               the
               protestantes
               (
               in
               which
               kind
               of
               proofe
               ,
               from
               the
               lyke
               acknowledgment
               of
               vs
               Catholickes
               in
               fauour
               of
               the
               protestantes
               ,
               
               the
               D.
               haith
               not
               brought
               so
               much
               as
               one
               lyne
               .
            
             
               To
               this
               purpose
               then
               is
               not
               Luther
               forced
               thus
               to
               write
               ,
               to
               the
               eternall
               shame
               of
               his
               owne
               religion
               ?
               k
               
                 Before
                 when
                 we
                 were
                 seduced
                 by
                 the
                 Pope
                 ,
                 euery
                 man
                 did
                 willingly
                 follow
                 good
                 woorkes
                 :
                 and
                 now
                 euery
                 man
                 neither
                 saith
                 nor
                 knoweth
                 any
                 thing
                 ,
                 but
                 how
                 to
                 get
                 all
                 to
                 him self
                 by
                 exactions
                 ,
                 pillage
                 :
                 theft
                 ,
                 and
                 vsury
                 ,
                 &c.
                 
              
            
             
               In
               lyke
               sort
               he
               confesseth
               more
               saying
               thus
               .
               l
               
                 The
                 world
                 groweth
                 daily
                 worse
                 ,
                 men
                 are
                 more
                 reuengfull
                 ,
                 contentious
                 ,
                 licenceous
                 ,
                 then
                 euer
                 they
                 were
                 before
                 in
                 the
                 papacy
                 .
              
               And
               yet
               Luther
               .
               m
               
                 It
                 is
                 a
                 wonderfull
                 thing
                 ,
                 &
                 full
                 of
                 scandall
                 ,
                 that
                 from
                 the
                 tyme
                 in
                 which
                 the
                 pure
                 doctrine
                 of
                 the
                 Gospell
                 was
                 first
                 recalled
                 to
                 light
                 :
                 the
                 worlde
                 should
                 daily
                 grow
                 worse
                 .
              
               See
               here
               the
               acknowledged
               fruites
               of
               his
               owne
               Gospell
               .
               In
               lyke
               manner
               
                 Iacobus
                 And●●as
              
               a
               very
               learned
               protestaut
               ,
               thus
               confesseth
               of
               his
               owne
               religion
               .
               n
               
                 Mandat
                 serió
                 Deus
                 in
                 verbo
                 su●
                 ,
                 &c.
                 
                 God
                 earnestly
                 commaundeth
                 in
                 his
                 word
                 ,
                 and
                 exacteth
                 of
                 Christians
                 ,
                 seriam
                 et
                 Christianam
                 disciplinam
                 ,
                 a
                 serious
                 and
                 Christian
                 discipline
                 :
                 but
                 these
                 thinges
                 are
                 accompted
                 by
                 vs
                 ,
                 nouns
                 papatus
                 ,
                 nouusque
                 Monachismus
                 ,
                 a
                 new
                 papacy
                 ,
                 and
                 a
                 new
                 Monachisme
                 :
                 for
                 thus
                 they
                 dispute
                 .
                 Didicimus
                 modò
                 per
                 solam
                 fi●●em
                 in
                 Christum
                 saluari
                 &c.
                 
                 We
                 haue
                 now
                 learned
                 to
                 be
                 saued
                 in
                 Christ
                 onely
                 by
                 faith
                 ,
                 &c.
                 
                 Wherefore
                 suffer
                 us
                 to
                 omitt
                 all
                 such
                 workes
                 of
                 disciplyne
                 ,
                 seing
                 that
                 by
                 other
                 meanes
                 we
                 may
                 be
                 saued
                 by
                 Christ.
                 And
                 that
                 the
                 whole
                 world
                 may
                 not
                 acknowledg
                 these
                 to
                 be
                 papistes
                 nor
                 to
                 trust
                 in
                 their
                 good
                 workes
                 :
                 they
                 do
                 not
                 exercyse
                 any
                 one
                 of
                 the
                 said
                 good
                 workes
                 ,
                 for
                 in
                 steed
                 of
                 fasting
                 ,
                 they
                 spend
                 both
                 day
                 and
                 night
                 in
                 drinking
                 &c.
                 their
                 praying
                 is
                 turned
                 into
                 swearing
                 &c.
                 
              
            
             
               So
               this
               learned
               protestant
               ,
               who
               also
               termeth
               this
               kynd
               of
               lyfe
               the
               
                 Euangelicall
                 instruction
              
               ,
               thus
               making
               protestancy
               a
               good
               disposition
               to
               draw
               on
               all
               wickednesse
               :
               
               Where
               you
               see
               that
               the
               gospellers
               (
               euen
               in
               this
               mans
               iudgment
               being
               a
               gospeller
               him self
               )
               are
               so
               geuen
               ouer
               to
               licenceousnes
               of
               manners
               ,
               as
               they
               may
               be
               said
               to
               hold
               it
               onely
               a
               sinne
               not
               to
               sinne
               ,
               and
               a
               vertue
               ,
               to
               abandon
               all
               vertue
               ;
               since
               they
               make
               their
               faith
               &
               Religion
               (
               contrary
               to
               which
               they
               be
               bound
               not
               to
               do
               )
               to
               be
               the
               foundation
               or
               sanctuary
               of
               their
               prophane
               and
               heathnish
               comportment
               .
            
             
               But
               now
               seeing
               that
               by
               laying
               contraries
               together
               ,
               the
               one
               often
               receaueth
               much
               force
               from
               the
               other
               in
               the
               apprehension
               of
               our
               iudgment
               ;
               let
               vs
               a
               litle
               enter
               more
               perticulerly
               into
               the
               courses
               of
               such
               our
               ministers
               as
               from
               whom
               we
               are
               to
               expect
               the
               greatest
               satisfaction
               in
               this
               poynte
               ,
               that
               so
               in
               an
               euen
               libration
               of
               the
               matter
               ,
               the
               Reader
               may
               rest
               more
               fully
               satisfyed
               ,
               and
               M.
               Whyte
               more
               clearly
               and
               irrepliably
               conuinced
               of
               his
               former
               vntruth
               .
            
             
               Forbearing
               therefore
               at
               this
               tyme
               all
               other
               testimonies
               ,
               I
               will
               content
               my self
               onely
               with
               the
               example
               of
               Zuinglius
               and
               other
               ministers
               confederated
               with
               him
               in
               Heluetia
               ,
               who
               preaching
               our
               new
               euangelicall
               doctrine
               to
               that
               common
               wealth
               :
               exhibited
               certaine
               petitions
               to
               the
               state
               ,
               the
               tenour
               whereof
               ,
               is
               here
               euen
               literally
               taken
               from
               Zuinglius
               ,
               and
               the
               other
               ministers
               owne
               writinges
               ,
               bearing
               this
               tytle
               .
               o
               
                 Pietate
                 &
                 prudentiae
                 insigni
                 Heluetiorum
                 Reipub.
                 Huldericus
                 Zuinglius
                 ,
                 ali●que
                 Euangelicae
                 doctrinae
                 ministri
                 ,
                 gratiam
                 &
                 pacem
                 a
                 Deo.
              
               Now
               we
               fynd
               in
               this
               former
               booke
               ,
               that
               they
               thus
               first
               petitioned
               .
               
                 Hoc
                 vero
                 summis
                 praecibus
                 contendimns
                 &c.
                 
                 We
                 earnestly
                 request
                 that
                 the
                 vse
                 of
                 mariage
                 be
                 not
                 denyed
                 vnto
                 vs
                 ,
                 who
                 feeling
                 the
                 infirmity
                 of
                 the
                 flesh
                 ,
                 perceaue
                 that
                 the
                 loue
                 of
                 chastity
                 is
                 not
                 geuen
                 to
                 vs
                 by
                 god
                 :
                 For
                 if
                 We
                 consider
                 the
                 wordes
                 of
                 the
                 Apostle
                 ,
                 we
                 shall
                 fynd
                 with
                 him
                 none
                 other
                 cause
                 of
                 mariage
                 ,
              
               (
               marke
               
               what
               a
               spirituall
               scholia
               these
               illuminated
               brethren
               do
               geue
               )
               
                 then
                 to
                 satisfy
                 the
                 lustfull
                 desires
                 of
                 the
                 flesh
                 ,
                 which
                 to
                 burne
                 in
                 vs
                 ,
                 we
                 may
                 not
                 deny
                 ,
                 seing
                 that
                 by
                 meanes
                 thereof
                 ,
                 we
                 are
                 made
                 infamous
                 before
                 the
                 Congregations
                 .
              
            
             
               Would
               any
               man
               beleue
               this
               ,
               were
               it
               not
               that
               their
               own
               certaine
               wrytings
               are
               yet
               extant
               to
               vpbraide
               them
               withall
               ?
               And
               in
               an
               other
               place
               they
               thus
               renew
               their
               petition
               .
               p
               
                 Non
                 carnis
                 libidine
                 ,
                 for
                 the
                 loue
                 ,
                 not
                 of
                 lust
                 ,
                 but
                 of
                 chastity
                 ,
                 lest
                 that
                 the
                 soules
                 committed
                 to
                 our
                 charg
                 by
                 example
                 of
                 our
                 sensuality
                 ,
                 should
                 be
                 any
                 longer
                 offended
                 .
              
               Thus
               they
               euen
               confesse
               ,
               that
               till
               this
               tyme
               ,
               their
               former
               licenceous
               lyfe
               ,
               had
               much
               scandalized
               their
               folowers
               ,
               And
               further
               yet
               .
               q
               
                 Quarê
                 cum
                 carnis
                 nostrae
                 infirmitatem
                 nobis
                 non
                 semel
                 (
                 proh
                 dolor
                 )
                 &c.
                 
                 Wherefore
                 seing
                 we
                 haue
                 made
                 tryall
                 ,
                 that
                 the
                 infirmity
                 and
                 weaknes
                 of
                 our
                 flesh
                 ,
                 haith
                 bene
                 (
                 o
                 the
                 greife
                 )
                 the
                 cause
                 of
                 our
                 often
                 falling
                 &c.
                 
              
               The
               same
               Zuinglius
               with
               other
               8
               ministers
               ,
               in
               their
               Epistle
               to
               the
               Bishop
               of
               Constance
               ,
               subscrybed
               with
               their
               owne
               handes
               to
               the
               lyke
               purpose
               ,
               thus
               wryteth
               .
               r
               
                 Hitherto
                 we
                 haue
                 tryed
                 ,
                 that
                 the
                 guift
                 of
                 chastity
                 haith
                 bene
                 denyed
                 vs.
              
               And
               yet
               further
               ,
               s
               
                 Arsimus
                 (
                 proh
                 dolor
                 )
                 tantoperé
                 ,
                 vt
                 muha
                 ind●coré
                 gesserimus
                 .
                 We
                 haue
                 hurned
                 (
                 o
                 the
                 shame
                 )
                 so
                 greatly
                 ,
                 that
                 many
                 thinges
                 we
                 haue
                 committed
                 very
                 vnsemely
                 .
              
            
             
               And
               for
               the
               clausure
               of
               all
               ,
               they
               thus
               salue
               the
               matter
               .
               s
               
                 Non
                 vsque
                 adcò
                 inciuilibus
                 moribus
                 sumus
                 &c.
              
               To
               speake
               truly
               .
               
                 we
                 are
                 not
                 otherwise
                 of
                 such
                 vnciuill
                 conuersation
                 ,
                 that
                 we
                 should
                 be
                 euill
                 spoken
                 of
                 among
                 the
                 people
                 committed
                 to
                 our
                 charge
                 ,
                 for
                 any
                 wickednesse
                 ,
                 Hoc
                 vno
                 excepto
                 ,
                 this
                 one
                 point
                 excepted
                 .
              
            
             
               Here
               you
               haue
               the
               wordes
               of
               our
               holy
               and
               spiritualized
               s●ctmaisters
               ,
               who
               you
               may
               well
               perceaue
               insisted
               further
               touching
               the
               same
               poynt
               ,
               with
               the
               Heluetians
               
               and
               the
               former
               Bishop
               ,
               in
               or
               the
               lyke
               dialect
               &
               phrase
               of
               expostulation
               .
            
             
               
                 Since
                 according
                 to
                 the
                 doctrine
                 of
                 our
                 reuerend
                 father
                 Luther
                 ,
              
               t
               
                 (
                 which
                 we
                 are
                 bound
                 both
                 to
                 teach
                 and
                 practise
                 )
                 Nothing
                 is
                 more
                 sweete
                 and
                 louing
                 vpon
                 the
                 earth
                 ,
                 then
                 is
                 the
                 loue
                 of
                 a
                 woman
                 :
                 Alas
                 why
                 should
                 we
                 ,
                 who
                 haue
                 of
                 late
                 reuealed
                 the
                 gospell
                 of
                 Christ
                 heretofore
                 so
                 longe
                 eclipsed
                 ,
                 be
                 recompensed
                 therefore
                 with
                 the
                 want
                 of
                 that
                 most
                 delightfull
                 and
                 naturall
                 comfort
                 of
                 a
                 woman
                 .
                 being
                 forced
                 to
                 imitate
                 the
                 superstitious
                 papist
                 in
                 embracing
                 a
                 votary
                 and
                 barren
                 lyfe
                 .
                 Or
                 why
                 should
                 the
                 Heluetian
                 state
                 so
                 seuerely
                 exact
                 at
                 our
                 handes
                 ,
                 that
                 we
                 who
                 onely
                 preach
                 vncorruptedly
                 the
                 Christian
                 faith
                 ,
                 should
                 onely
                 be
                 depryued
                 herein
                 of
                 our
                 Christian
                 liberty
                 .
                 Heu
                 quanta
                 patimur
                 .
              
               Libidenous
               and
               goatish
               ministers
               ,
               whose
               very
               penn
               ●
               
                 spumant
                 venerem
              
               ,
               and
               with
               whom
               euen
               to
               meditate
               of
               a
               woman
               ,
               is
               the
               center
               of
               your
               most
               serious
               thoughts
               :
               well
               may
               you
               vse
               your
               int●riections
               of
               
                 proh
                 dolor
                 ,
                 proh
                 pudor
                 .
                 o
                 greife
                 ,
                 o
                 shame
                 ,
              
               as
               the
               burden
               to
               your
               sensuall
               and
               lasciuious
               wrytinges
               .
               For
               what
               can
               be
               a
               greater
               shame
               and
               greif
               vnto
               you
               (
               if
               you
               be
               sensible
               of
               either
               )
               then
               you
               who
               venditate
               your selues
               ,
               for
               the
               restorers
               of
               the
               gospell
               so
               long
               hidden
               ,
               to
               be
               (
               to
               the
               disedifying
               of
               your
               owne
               followers
               )
               thus
               wholly
               absorpt
               in
               such
               lustfull
               and
               fleshly
               cogitations
               .
               But
               we
               pardon
               you
               ,
               for
               we
               know
               v
               
                 quod
                 natumest
                 ex
                 carne
                 caro
                 est
                 :
              
               So
               great
               ,
               each
               man
               sees
               ,
               is
               the
               disparity
               betwene
               our
               euangelicall
               ministers
               (
               who
               enioying
               the
               primitias
               of
               the
               spirit
               ,
               were
               in
               reason
               obliged
               to
               warrant
               it
               ,
               with
               greater
               effects
               and
               frutes
               of
               vertue
               )
               and
               the
               confessed
               better
               lyues
               ,
               euen
               of
               seculer
               Catholicks
               .
               And
               so
               lewdly
               and
               lowdly
               did
               M.
               Whyte
               lye
               in
               whō
               there
               is
               much
               Zuinglius
               )
               when
               he
               affirmed
               that
               the
               protestantes
               were
               as
               holy
               as
               the
               papistes
               .
               But
               I
               feare
               that
               
               through
               my
               earnestnes
               in
               displaying
               of
               the
               ministers
               vanity
               ,
               I
               haue
               bene
               ouer
               long
               in
               this
               poynt
               ,
               therfore
               I
               will
               descend
               to
               the
               next
               vntruth
               .
            
          
           
             
               The
               12.
               
               Vntruth
               .
               Against
               auriculer
               Confession
               .
            
             
               Page
               227.
               discoursing
               of
               auriculer
               Confessiō
               ,
               he
               saith
               ,
               that
               
                 the
                 Primitiue
                 Church
                 knew
                 it
                 not
                 .
              
            
             
               For
               the
               discouery
               of
               this
               falshood
               ,
               we
               fynd
               ,
               that
               the
               Centuristes
               do
               confessse
               ,
               w
               that
               in
               the
               
                 tymes
                 of
                 Ciprian
                 and
                 Tertulian
                 ,
                 priuate
                 Confession
                 was
                 vsed
                 ,
                 euen
                 of
                 thoughtes
                 ,
                 and
                 lesser
                 sinnes
              
               :
               And
               which
               is
               more
               ,
               they
               acknowledge
               ,
               x
               that
               it
               was
               
                 then
                 Commaunded
                 ,
                 and
                 thought
                 necessary
                 ,
              
               And
               D.
               Whytaker
               writeth
               y
               that
               
                 not
                 onely
                 Ciprian
                 ,
                 but
                 almost
                 all
                 of
                 the
                 most
                 holy
                 Fathers
                 of
                 that
                 tyme
                 ,
                 were
                 in
                 errour
                 touching
                 Confession
                 ,
                 and
                 Satisfaction
                 .
              
            
             
               Thus
               we
               see
               how
               little
               bloud
               was
               in
               M.
               Whyte
               his
               cheekes
               ,
               when
               he
               was
               not
               ashamed
               to
               set
               downe
               this
               former
               bould
               assertion
               ,
               touching
               the
               doctrine
               of
               Confession
               .
               But
               indeede
               it
               seemeth
               that
               our
               minister
               accompteth
               it
               onely
               a
               shame
               ,
               to
               feele
               in
               him self
               any
               touch
               of
               shame
               ,
               so
               far
               is
               he
               of
               (
               in
               likelyhood
               )
               from
               all
               hope
               of
               future
               amendement
               ,
               seeing
               on
               the
               contrary
               syde
               ,
               that
               saying
               (
               for
               the
               most
               part
               )
               is
               true
               ,
               z
               
                 Erubuit
                 ,
                 salua
                 res
                 est
              
               .
            
          
           
             
               The
               13.
               
               Vntruth
               .
               Against
               Fasting
               .
            
             
             
               Page
               .
               224.
               
               Our
               delicate
               minister
               as
               a
               professed
               enemy
               to
               all
               austerity
               of
               lyfe
               ,
               writeth
               thus
               against
               fasting
               .
               
                 All
                 antiquity
                 can
                 witnes
                 ,
                 that
                 in
                 the
                 primitiue
                 Church
                 ,
                 Fasting
                 was
                 held
                 an
                 indifferent
                 thing
                 ,
                 &
                 euery
                 man
                 was
                 left
                 to
                 his
                 owne
                 mind
                 therein
                 .
              
               This
               falshood
               is
               made
               discouerable
               by
               these
               acknowledgmentes
               following
               .
            
             
               And
               first
               it
               is
               so
               certaine
               that
               AErius
               was
               condemned
               by
               
                 Epiphanius
                 ,
                 haer
              
               .
               76.
               and
               by
               S.
               Augustine
               ,
               haer
               .
               53.
               for
               taking
               away
               all
               set
               dayes
               of
               fasting
               ,
               as
               that
               D.
               Fulke
               thus
               wryteth
               of
               this
               point
               .
               a
               
                 I
                 will
                 not
                 dissemble
                 that
                 which
                 you
                 think
                 the
                 greatest
                 matter
                 :
                 Aerius
                 taught
                 that
                 fasting
                 dayes
                 are
                 not
                 to
                 be
                 obserued
                 .
              
            
             
               The
               same
               condemnation
               of
               Aerius
               by
               the
               former
               Fathers
               ,
               is
               acknowledged
               by
               doctor
               Whytaker
               ,
               b
               By
               Pantaleon
               ,
               c
               and
               Osiander
               .
               d
               But
               if
               Aerius
               was
               condemned
               by
               the
               former
               auncient
               Fathers
               for
               an
               heritike
               ,
               for
               denying
               certaine
               prescribed
               tymes
               of
               fasting
               ;
               it
               inauoydably
               followeth
               ,
               that
               fasting
               was
               not
               houlden
               as
               a
               thing
               indifferent
               in
               the
               primitiue
               Church
               .
            
             
               This
               lye
               will
               appeare
               more
               euident
               ,
               if
               we
               instance
               it
               in
               the
               fast
               of
               Lent
               ,
               which
               fast
               was
               so
               farr
               from
               being
               accompted
               arbitrary
               ,
               or
               a
               thing
               indifferent
               ,
               in
               the
               primitiue
               Church
               ,
               as
               that
               Cartwright
               reproueth
               S.
               -Ambrose
               for
               saying
               .
               e
               
                 It
                 is
                 sinne
                 ,
                 not
                 to
                 fast
                 in
                 Lent.
                 
              
            
             
               Thus
               you
               see
               how
               familierly
               this
               ministers
               pen
               drops
               lye
               after
               lye
               ,
               and
               such
               as
               the
               contrary
               assertion
               is
               mantayned
               for
               true
               ,
               euen
               by
               the
               most
               eminent
               protestantes
               .
            
          
           
             
               The
               14.
               
               Vntruth
               .
               In
               proofe
               that
               Montanus
               the
               herityke
               ,
               was
               the
               first
               that
               brought
               in
               the
               lawes
               of
               Fasting
               .
            
             
             
               Page
               224.
               
               Our
               Doctor
               in
               further
               disgrace
               of
               fasting
               thus
               writeth
               .
               
                 Montanus
                 a
                 condemned
                 herityke
                 ,
                 was
                 the
                 first
                 that
                 euer
                 brought
                 in
                 the
                 lawes
                 of
                 Fasting
                 ,
                 from
                 whom
                 the
                 Papistes
                 haue
                 borowed
                 them
                 .
              
               The
               〈◊〉
               misapplication
               of
               which
               ,
               is
               so
               forced
               and
               racked
               ,
               that
               no
               inferiour
               a
               protestant
               then
               Hooker
               him self
               ,
               confesseth
               ingeniously
               in
               these
               wordes
               ,
               that
               e
               
                 the
                 Montaristes
                 were
                 condemned
                 for
                 bringing
                 in
                 sundry
                 vnac●stomed
                 dayes
                 of
                 fasting
                 ,
                 continued
                 their
                 fastes
                 a
                 great
                 deale
                 l●●ger
                 ,
                 &
                 made
                 them
                 more
                 rigorous
                 &c.
                 
              
               Whereupon
               Tertulian
               mantayning
               Montanus
               ,
               wrote
               a
               booke
               of
               the
               new
               fast
               .
               But
               what
               is
               this
               to
               vs
               Catholickes
               ,
               for
               we
               see
               that
               the
               errour
               of
               Montanus
               consisted
               formally
               ,
               not
               in
               absolutly
               bringing
               in
               of
               fasting
               ,
               but
               in
               varying
               from
               the
               former
               practised
               fastes
               of
               the
               whole
               Church
               .
            
             
               Answearably
               hereunto
               the
               protestant
               wryter
               of
               
                 Quaerimonia
                 Ecclesiae
              
               ,
               reiect●th
               the
               former
               idle
               assertion
               in
               these
               wordes
               .
               
               
                 Eusebium
                 (
                 inquiunt
                 )
                 Montanum
                 primas
                 de
                 iciuniis
                 tulisse
                 leges
                 &c.
                 
                 They
                 say
                 that
                 Eusebius
                 did
                 vndoubtedly
                 teach
                 ,
                 that
                 Montanus
                 first
                 brougt
                 in
                 the
                 lawes
                 of
                 fasting
                 ,
                 but
                 they
                 are
                 sowly
                 deceaued
                 in
                 this
                 as
                 in
                 some
                 other
                 pointes
                 :
                 for
                 Montanus
                 abrogating
                 the
                 fasts
                 of
                 the
                 Church
                 ,
                 brought
                 in
                 a
                 new
                 kind
                 of
                 fasting
                 .
              
            
             
               Thus
               we
               see
               by
               the
               former
               assertions
               ,
               that
               M.
               Whyte
               like
               a
               good
               felow
               ,
               and
               one
               that
               meanes
               to
               enioy
               his
               Christian
               liberty
               ,
               can
               not
               well
               relish
               the
               vnsauery
               doctrine
               of
               fasting
               ,
               as
               in
               some
               pages
               hereafter
               we
               shall
               synd
               that
               in
               lyke
               sort
               he
               reiecteth
               all
               voluntary
               chastity
               :
               which
               two
               pointes
               (
               as
               before
               I
               noted
               )
               do
               entertaine
               the
               one
               the
               other
               :
               for
               who
               knoweth
               not
               that
               Epicurisme
               is
               the
               oyle
               which
               norisheth
               the
               flame
               of
               lust
               .
            
          
           
             
               The
               15
               Vntruth
               .
               In
               proofe
               that
               they
               make
               not
               god
               the
               author
               of
               sinne
               .
            
             
             
               Page
               263.
               
               M.
               Whyte
               being
               desireous
               that
               his
               religion
               should
               decline
               all
               contumelious
               reproach
               ,
               and
               staine
               ,
               touching
               the
               author
               of
               sinne
               ,
               thus
               wryteth
               .
               
                 The
                 doctrine
                 of
                 the
                 protestantes
                 ,
                 doth
                 not
                 make
                 God
                 the
                 author
                 of
                 sinne
                 ,
                 nor
                 inferreth
                 any
                 absolute
                 necessity
                 ,
                 constrayning
                 vs
                 that
                 we
                 can
                 not
                 do
                 otherwise
                 then
                 we
                 doe
                 .
              
            
             
               That
               the
               indifferent
               Reader
               may
               the
               better
               discouer
               whether
               these
               his
               wordes
               be
               false
               or
               true
               ,
               I
               will
               only
               set
               downe
               the
               sentences
               of
               the
               cheifest
               protestants
               ,
               and
               withall
               will
               deliuer
               the
               iudgmentes
               of
               other
               protestantes
               ,
               against
               the
               former
               defending
               of
               the
               said
               sentences
               .
            
             
               Zuinglius
               saith
               ,
               that
               g
               
                 God
                 moueth
                 the
                 theefe
                 to
                 kill
                 .
              
               And
               that
               
                 the
                 theefe
                 killeth
                 god
                 procuring
                 him
                 .
              
               And
               that
               
                 the
                 theefe
                 is
                 inforced
                 to
                 sinne
                 .
              
               Thus
               in
               the
               heritykes
               iudgment
               ,
               God
               (
               who
               in
               euery
               leafe
               of
               his
               sacred
               woord
               denounceth
               his
               comminations
               against
               sinners
               )
               doth
               incyte
               ,
               procure
               ,
               and
               force
               man
               to
               sinne
               .
            
             
               Beza
               in
               lyke
               sort
               teacheth
               ,
               that
               h
               
                 God
                 exciteth
                 the
                 wicked
                 will
                 of
                 one
                 theefe
                 to
                 kill
                 an
                 other
                 ,
                 guideth
                 his
                 hand
                 ,
                 and
                 weapons
                 ,
                 iustly
                 enforcing
                 the
                 will
                 of
                 the
                 theefe
                 .
              
               Fynally
               Caluin
               writeth
               ,
               that
               i
               
                 In
                 sinning
                 ,
                 the
                 deuill
                 is
                 not
                 author
                 ,
                 but
                 rather
                 an
                 instrument
                 thereof
              
               :
               thus
               referring
               the
               author
               of
               sinne
               ,
               to
               God
               him self
               .
            
             
               Now
               that
               these
               sayinges
               of
               the
               former
               protestants
               do
               ,
               if
               not
               actually
               ,
               immediatly
               ,
               and
               primariously
               ,
               yet
               at
               least
               potentially
               ,
               and
               necessarily
               ,
               include
               in
               thē selues
               ,
               that
               god
               is
               the
               author
               of
               sinne
               :
               is
               graunted
               by
               other
               more
               modest
               protestant
               wryters
               ,
               who
               do
               altogether
               condemne
               the
               foresaid
               doctrine
               of
               Caluin
               ,
               Zuinglius
               ,
               and
               Beza
               .
            
             
               Thus
               is
               the
               said
               doctrine
               condemned
               by
               Castalio
               who
               wrote
               a
               speciall
               treatise
               hereof
               against
               Caluin
               .
               By
               Hooker
               ,
               in
               his
               
                 Ecclesiast
                 .
                 Pollicy
                 lib
              
               5.
               pag.
               104.
               
               
               By
               D.
               Couell
               in
               his
               defence
               of
               M.
               Hooker
               pag
               62.
               
               Yea
               in
               farther
               conuincing
               of
               M.
               Whytes
               former
               vntruth
               ,
               we
               fynd
               that
               
                 Iacobus
                 Andreas
              
               a
               Protestant
               
                 in
                 Epitom
                 .
                 Coloq
                 .
                 Montisbelgar
                 .
                 pag.
              
               47.
               thus
               plainely
               writeth
               .
               
                 Deus
                 est
                 Author
                 peccati
                 secundum
                 Bezam
                 .
              
            
             
               Here
               now
               I
               referr
               the
               matter
               to
               the
               iudiceous
               Reader
               ,
               whether
               he
               will
               beleue
               M.
               Whytes
               former
               assertion
               as
               true
               ,
               politikly
               onely
               deliuered
               by
               him
               to
               salue
               the
               honour
               of
               his
               Church
               ,
               or
               the
               plaine
               contrary
               meaning
               of
               Caluin
               ,
               Zuinglius
               ,
               and
               Beza
               ,
               set
               downe
               in
               their
               owne
               sayinges
               ,
               &
               so
               acknowledged
               by
               others
               of
               their
               owne
               Religion
               :
               where
               we
               fynd
               that
               the
               protestant
               ,
               doth
               charge
               &
               condemne
               the
               protestant
               ,
               for
               teaching
               that
               
                 God
                 is
                 the
                 author
                 of
                 sinne
                 .
              
               But
               as
               in
               the
               former
               vntruthes
               ,
               so
               particulerly
               in
               this
               ,
               we
               see
               how
               Antipodes-lyke
               ,
               &
               oppositly
               ,
               our
               Doctor
               treadeth
               to
               the
               feete
               of
               his
               owne
               brethren
               .
            
          
           
             
               The
               16.
               
               Vntruth
               .
               In
               proofe
               that
               S.
               Bernard
               was
               no
               papist
               .
            
             
               Page
               .
               298.
               
               He
               is
               not
               affrayd
               to
               publish
               by
               his
               pen
               ,
               that
               
                 Bernard
                 was
                 a
                 papist
                 in
                 none
                 of
                 the
                 principall
                 poyntes
                 of
                 their
                 religion
                 .
              
               And
               then
               he
               addeth
               .
               
                 He
                 stoode
                 against
                 the
                 pryde
                 of
                 the
                 Pope
                 .
                 &c.
              
               Good
               Reader
               ,
               here
               is
               no
               lying
               :
               for
               whosoeuer
               will
               but
               obserue
               what
               is
               confessed
               by
               the
               protestantes
               ,
               must
               acknowledg
               that
               impudency
               it self
               would
               be
               ashamed
               to
               haue
               mantained
               such
               a
               groundlesse
               vntruth
               .
            
             
               For
               first
               it
               is
               graunted
               by
               
                 Symond
                 de
                 Voyon
              
               a
               protestant
               ,
               k
               that
               he
               was
               Abbot
               of
               Clareiuaux
               .
               And
               Osiander
               saith
               of
               Bernard
               l
               that
               
                 Centum
                 et
                 quadraginta
                 Monasteriorum
                 author
                 fuisse
                 creditur
                 .
                 He
                 was
                 thought
                 
                 to
                 be
                 the
                 Author
                 of
                 a
                 hundreth
                 &
              
               40
               Monasteries
               .
            
             
               In
               lyke
               sort
               S.
               Bernard
               was
               so
               great
               a
               Patron
               of
               the
               Popes
               Primacy
               ,
               that
               the
               Centuristes
               wryte
               of
               him
               m
               
                 Coluit
                 deum
                 Maozim
                 &c.
                 
                 Bernard
                 did
                 worshipp
                 euen
                 to
                 the
                 last
                 end
                 of
                 his
                 lyfe
                 ,
                 the
                 god
                 Maozim
                 ,
                 he
                 was
                 a
                 most
                 eager
                 defender
                 of
                 the
                 seate
                 of
                 Antichrist
                 .
              
               Apoint
               so
               cleare
               ,
               that
               he
               is
               charged
               by
               D.
               Fulke
               ,
               n
               and
               D.
               Whytaker
               o
               for
               defending
               the
               Popes
               Ecclesiasticall
               Authority
               ,
               and
               yet
               if
               we
               beleeue
               M.
               Whyte
               
                 he
                 stoode
                 against
                 the
                 pryde
                 of
                 the
                 Pope
                 ,
              
               so
               euident
               you
               see
               is
               this
               made
               by
               the
               free
               acknowledgment
               of
               the
               protestantes
               ,
               whose
               censures
               are
               passed
               vpon
               S.
               Bernardes
               Religion
               and
               faith
               in
               generall
               .
               And
               therefore
               we
               may
               well
               inferr
               ,
               that
               if
               they
               had
               thought
               S.
               Bernard
               to
               haue
               bene
               but
               in
               part
               a
               catholick
               (
               or
               as
               the
               terme
               is
               a
               papist
               )
               and
               in
               other
               poyntes
               a
               protestant
               ,
               they
               would
               haue
               bene
               glad
               to
               haue
               chalenged
               him
               to
               them selues
               in
               the
               supposed
               pointes
               of
               his
               protestancy
               .
            
             
               Thus
               M.
               Whyte
               we
               still
               obserue
               ,
               that
               the
               Reader
               is
               euer
               entertayned
               by
               you
               with
               nought
               but
               falshoods
               ,
               but
               no
               meruell
               ,
               for
               it
               is
               your
               owne
               position
               ,
               p
               that
               
                 a
                 man
                 can
                 not
                 hope
                 to
                 learne
                 truth
                 in
                 the
                 schoole
                 of
                 lyes
                 .
              
            
          
           
             
               The
               17.
               
               Vntruth
               .
               Against
               the
               miracles
               wrought
               by
               S.
               Bernard
               &
               S.
               Francis.
               
            
             
               Page
               299
               Talking
               of
               the
               miracles
               of
               the
               former
               S.
               Bernard
               ,
               of
               S.
               Francis
               ,
               and
               others
               :
               he
               thus
               concludeth
               .
               
                 What
                 is
                 reported
                 of
                 Bernard
                 ,
                 and
                 Francis
                 &c.
                 are
                 lyes
                 and
                 deuyses
                 .
              
               This
               is
               spoken
               to
               dishonour
               the
               Romane
               Faith
               ,
               diuers
               of
               whose
               professours
               through
               Gods
               omnipotency
               ,
               and
               for
               the
               manifestation
               ,
               and
               
               strengthning
               of
               his
               truth
               ,
               haue
               in
               all
               tymes
               bene
               able
               to
               exhibite
               diuers
               great
               miracles
               ,
               the
               remēbrance
               of
               which
               prerogatiue
               resting
               onely
               in
               our
               Church
               ,
               is
               most
               displeasing
               to
               our
               minister
               ,
               in
               whose
               nyce
               nosethrilles
               ,
               nothing
               well
               sauoreth
               ,
               that
               tasteth
               of
               the
               praise
               of
               our
               Catholick
               Religion
               .
            
             
               But
               now
               let
               vs
               see
               ,
               whether
               the
               miracles
               record●d
               of
               the
               former
               Sainctes
               ,
               be
               lyes
               or
               no
               ,
               as
               the
               D.
               fondly
               suggesteth
               .
               One
               most
               remarkable
               miracle
               of
               S.
               Bernard
               ,
               is
               recorded
               by
               Godfridus
               in
               the
               lyfe
               of
               S.
               Bernard
               .
               It
               was
               wrought
               in
               proofe
               of
               certaine
               Catholick
               Articles
               denied
               in
               those
               dayes
               by
               the
               heritykes
               Apostolici
               or
               Henriciani
               ,
               as
               at
               this
               instant
               they
               are
               denyed
               by
               the
               protestantes
               .
               The
               miracle
               was
               done
               in
               the
               Country
               of
               Tolousa
               in
               France
               ,
               and
               consisted
               in
               S.
               Bernardes
               blessing
               of
               certaine
               loaues
               of
               bread
               ,
               of
               which
               loaues
               (
               for
               proofe
               of
               the
               truth
               of
               our
               Catholick
               doctrine
               then
               preached
               by
               S.
               Bernard
               )
               whosoeuer
               ,
               being
               in
               any
               sort
               diseased
               of
               body
               ,
               should
               eate
               ,
               should
               be
               healed
               of
               their
               sicknes
               :
               whereupon
               infinite
               people
               eating
               of
               the
               same
               ,
               were
               cured
               most
               miraculously
               of
               all
               kind
               of
               diseases
               .
               This
               miracle
               was
               so
               illustrious
               and
               markable
               ,
               that
               Osiander
               ,
               one
               of
               the
               Century
               writers
               ,
               q
               doth
               not
               say
               it
               is
               a
               lye
               and
               forged
               ,
               as
               M.
               Whyte
               doth
               ,
               but
               graunting
               the
               thing
               as
               true
               ,
               doth
               ascribe
               it
               to
               the
               power
               and
               working
               of
               the
               deuill
               ,
               as
               the
               wicked
               Iewes
               did
               the
               miracles
               of
               our
               blessed
               Sauiour
               ,
               vnto
               Belzabub
               .
            
             
               In
               lyke
               sort
               
                 Mathew
                 Paris
              
               in
               his
               history
               which
               is
               printed
               by
               the
               protestantes
               at
               Tigur
               .
               1589.
               whose
               booke
               is
               by
               the
               said
               protestantes
               highly
               commended
               in
               their
               Preface
               annexed
               thereunto
               ,
               and
               who
               him self
               is
               reckoned
               for
               his
               defence
               of
               certaine
               poyntes
               of
               protestancy
               ,
               in
               the
               number
               of
               protestantes
               by
               Illiricus
               .
               r
            
             
             
               This
               man
               now
               most
               seriously
               recordeth
               ,
               that
               before
               S.
               Francis
               death
               ,
               there
               appeared
               certain●
               woundes
               in
               his
               handes
               and
               feete
               ,
               and
               his
               syde
               ,
               freshly
               bleeding
               ,
               such
               as
               were
               seene
               in
               our
               Sauiour
               when
               he
               suffered
               on
               the
               Crosse.
               The
               reason
               of
               which
               appearance
               was
               (
               as
               S.
               Francis
               said
               )
               to
               shew
               that
               he
               did
               truly
               preach
               the
               mistery
               of
               the
               Crosse
               :
               and
               that
               in
               further
               demonstration
               of
               the
               same
               ,
               he
               tould
               them
               before
               ,
               that
               presently
               after
               death
               ,
               the
               former
               woundes
               should
               be
               healed
               &
               coherent
               lyke
               to
               the
               rest
               of
               his
               flesh
               :
               the
               which
               accordingly
               did
               fall
               forth
               .
               And
               thus
               much
               but
               of
               these
               for
               breuity
               sake
               instanced
               in
               these
               two
               Sainctes
               ,
               from
               whence
               we
               may
               confidently
               affirme
               ,
               that
               it
               is
               a
               lye
               to
               say
               with
               M.
               Whyte
               ,
               that
               these
               Sainctes
               Mirakles
               are
               but
               lyes
               .
            
          
           
             
               The
               18.
               
               Vntruth
               .
               In
               proofe
               of
               the
               protestantes
               Churches
               euer
               visibility
               .
            
             
               Page
               225.
               and
               226.
               
               In
               defence
               of
               the
               continuance
               of
               his
               owne
               Church
               ,
               he
               thus
               saith
               .
               
                 The
                 learned
                 among
                 vs
                 confesse
                 and
                 proue
                 against
                 all
                 that
                 contradict
                 it
                 ,
                 that
                 euer
                 since
                 Christes
                 tyme
                 〈…〉
                 there
                 haith
                 bene
                 a
                 company
                 of
                 men
                 visibly
                 professing
                 the
                 same
                 faith
                 that
                 we
                 do
                 ,
                 though
                 the
                 Church
                 of
                 Rome
                 a
                 generating
                 into
                 the
                 seate
                 of
                 Antichrist
                 ,
                 pers●cut●d
                 them
                 ,
                 and
                 so
                 many
                 tymes
                 draue
                 them
                 ●wt
                 of
                 the
                 sight
                 of
                 the
                 world
                 ,
                 that
                 to
                 it
                 they
                 were
                 not
                 visible
                 .
              
               Thus
               he
               .
            
             
               But
               before
               we
               conuince
               this
               ,
               I
               would
               demaunde
               where
               our
               ministers
               head
               peece
               was
               ,
               when
               he
               thus
               wrote
               ,
               since
               these
               few
               lynes
               do
               inuolue
               an
               irreconciliable
               contradiction
               :
               
                 A
                 company
                 of
                 men
                 visibly
                 professing
                 &c.
                 yet
                 to
                 the
                 world
                 not
                 visible
                 .
              
               O
               strang
               &
               neuer
               before
               heard
               of
               Inuisible-uisible
               :
               aswell
               he
               might
               
               mantaine
               whyte
               ,
               remayning
               whyte
               ,
               to
               be
               black
               ,
               or
               the
               moone
               in
               her
               greatest
               eclipse
               ,
               to
               shyne
               ,
               as
               the
               Church
               euer
               to
               be
               visible
               ,
               and
               yet
               latent
               :
               and
               latent
               to
               whō
               ?
               to
               the
               world
               :
               still
               good
               ,
               as
               if
               it
               were
               to
               be
               seene
               only
               by
               some
               who
               are
               out
               of
               the
               world
               .
            
             
               But
               now
               to
               the
               falshood
               ,
               the
               lyke
               whereof
               he
               ventilated
               before
               ,
               and
               haith
               accordingly
               bene
               before
               refelled
               .
               Yet
               because
               for
               the
               honour
               of
               his
               Church
               he
               insisteth
               much
               in
               the
               visibility
               and
               want
               of
               all
               interruption
               of
               his
               faith
               ,
               it
               will
               not
               be
               amisse
               to
               repell
               such
               an
               idle
               suggestion
               with
               the
               testimonies
               and
               acknowledgmentes
               of
               seuerall
               learned
               protestantes
               .
            
             
               And
               first
               Napper
               wryteth
               m
               that
               
                 betwene
                 the
                 yere
                 of
                 Christ
              
               300
               ,
               and
               1316.
               
                 the
                 Antichristian
                 and
                 Papisticall
                 reigne
                 began
                 ,
                 reigning
                 vniuersally
                 ,
                 and
                 without
                 any
                 debateable
                 contradiction
              
               1260
               
                 yeares
                 ,
                 gods
                 true
                 Church
                 most
                 certainly
                 abyding
                 latent
                 and
                 inuisible
                 .
              
            
             
               
                 Sebastianus
                 Francus
              
               a
               famous
               protestant
               in
               lyke
               sort
               saith
               .
               n
               
                 For
                 certaine
                 through
                 the
                 worke
                 of
                 Antichrist
                 ,
                 the
                 externall
                 Church
                 ,
                 together
                 with
                 the
                 faith
                 and
                 Sacramentes
                 ,
                 uanished
                 away
                 presently
                 after
                 the
                 Apostles
                 departure
                 :
                 and
                 that
                 for
                 these
                 thousand
                 four
                 hundreth
                 yeres
                 ,
                 the
                 Church
                 haith
                 bene
                 no
                 where
                 externall
                 and
                 visible
                 .
              
            
             
               Now
               during
               all
               these
               ages
               ,
               when
               was
               M.
               W.
               company
               of
               men
               visibly
               professing
               the
               same
               faith
               that
               he
               doth
               ?
               Finally
               D.
               Fulke
               (
               though
               not
               acknowledging
               so
               great
               an
               inuisibility
               yet
               )
               wryteth
               ,
               o
               that
               
                 in
                 the
                 tyme
                 of
                 Boniface
                 the
                 third
                 ,
                 which
                 was
                 Anno
              
               607.
               
                 the
                 Church
                 was
                 inuisible
                 ,
                 and
                 fled
                 into
                 wildernesse
                 ,
                 there
                 to
                 remaine
                 a
                 long
                 season
                 .
              
            
             
               To
               these
               testimonies
               we
               may
               adde
               the
               former
               heretofore
               alledged
               ,
               touching
               their
               Churches
               not
               being
               vpon
               the
               first
               reuolt
               of
               Luther
               .
               From
               all
               which
               it
               is
               ineuitably
               concluded
               against
               this
               our
               Architect
               of
               
               lyes
               ,
               that
               the
               protestants
               imaginary
               Church
               ,
               consisting
               of
               aery
               supposales
               of
               certaine
               inuisibilistes
               :
               had
               no
               subsisting
               or
               being
               in
               the
               world
               for
               these
               laste
               thousand
               yeres
               at
               the
               least
               ,
               before
               the
               Apostacy
               of
               that
               vnfortunate
               &
               wicked
               Monke
               .
            
          
           
             
               The
               19
               Vntruth
               .
               In
               defence
               of
               Preistes
               mariage
               .
            
             
               Page
               343.
               
               The
               Doctor
               much
               Apologizing
               &
               defending
               the
               mariage
               of
               the
               Cleargy
               ,
               affirmeth
               that
               
                 the
                 Church
                 of
                 Rome
                 houldeth
                 contrary
                 herein
                 ,
                 to
                 that
                 which
                 was
                 taught
                 in
                 the
                 Primitiue
                 Church
                 .
              
            
             
               Now
               for
               the
               triall
               of
               this
               falshood
               ,
               let
               vs
               concurr
               to
               that
               which
               is
               confessed
               by
               our
               learned
               aduersaties
               concerning
               the
               same
               .
               First
               then
               Cartwright
               confesseth
               o
               of
               the
               first
               Councell
               of
               Nyce
               ,
               which
               was
               celebrated
               in
               the
               3.
               
               Century
               or
               age
               after
               Christ
               ,
               that
               it
               taught
               ,
               
                 that
                 vnto
                 those
                 which
                 were
                 chosen
                 into
                 the
                 ministery
                 ,
                 it
                 was
                 not
                 lawfull
                 to
                 take
                 a
                 wyfe
                 afterwardes
                 ,
                 only
                 being
                 maried
                 before
                 entrance
                 into
                 the
                 ministery
                 ,
                 it
                 was
                 lawfull
                 for
                 them
                 to
                 vse
                 the
                 benefyte
                 of
                 the
                 precedent
                 mariage
                 .
              
               In
               lyke
               sort
               M.
               Iewell
               ,
               in
               the
               defence
               of
               the
               Apology
               ,
               page
               195.
               after
               the
               editiō
               of
               Anno
               1571.
               speaking
               of
               preistes
               mariages
               ,
               thus
               acknowledgeth
               .
               
                 Here
                 I
                 graunt
                 M.
                 Harding
                 it
                 lyke
                 to
                 find
                 some
                 good
                 aduantage
                 as
                 hauing
                 vndoubtedly
                 a
                 great
                 number
                 of
                 holy
                 Fathers
                 on
                 his
                 side
                 .
              
               
               Lastly
               Chemni●ius
               graunteth
               ,
               that
               this
               doctryne
               that
               preistes
               can
               not
               mary
               ,
               is
               taught
               by
               
                 Origen
                 ,
                 Ierome
                 ,
                 Ambrose
                 ,
                 Innocentius
                 ,
                 Ciritius
                 ,
                 &
                 Epiphanius
                 .
              
            
             
               Now
               here
               I
               referr
               to
               the
               iudgment
               of
               any
               indifferent
               reader
               ,
               whether
               we
               are
               to
               beleue
               these
               former
               
               learned
               protestantes
               ingeniously
               confessing
               the
               practise
               of
               this
               our
               Catholick
               doctrine
               in
               the
               primitiue
               Church
               ,
               to
               the
               preiudice
               and
               endangering
               of
               theire
               owne
               cause
               :
               or
               M.
               Whyte
               denying
               the
               same
               for
               the
               better
               tecture
               and
               pretext
               of
               his
               owne
               sociable
               lyfe
               ,
               and
               his
               ministeriall
               copulation
               .
            
          
           
             
               The
               20
               Vntruth
               .
               Against
               Images
               .
            
             
               page
               344.
               
               Inueighing
               much
               against
               the
               religious
               vse
               of
               Images
               ,
               among
               other
               thinges
               he
               saith
               (
               according
               to
               the
               tytle
               of
               that
               his
               digression
               )
               that
               
                 touching
                 Images
                 ,
                 the
                 Church
                 of
                 Rome
                 houldeth
                 contrary
                 to
                 that
                 formerly
                 was
                 houlden
                 .
              
               And
               after
               alledgeth
               ,
               that
               
                 the
                 auncient
                 Christians
                 of
                 the
                 Primitiue
                 Church
                 ,
                 had
                 no
                 Images
                 .
              
               But
               the
               contrary
               hereto
               is
               most
               true
               .
               For
               first
               we
               finde
               that
               the
               Centuristes
               do
               wryte
               ,
               4
               that
               Lactantius
               (
               who
               lyued
               in
               the
               fourth
               Century
               or
               age
               )
               affirmeth
               
                 many
                 superstitious
                 thinges
                 concerning
                 the
                 efficacy
                 of
                 Christes
                 Image
                 .
              
               Doctor
               Fulke
               affirmeth
               ,
               a
               that
               Paulinus
               a
               very
               auncient
               Author
               ,
               
                 caused
                 Images
                 to
                 be
                 painted
                 on
                 Church
                 wales
                 .
              
               In
               lyke
               sort
               touching
               the
               signe
               of
               the
               Crosse
               ,
               of
               which
               there
               is
               the
               same
               reason
               and
               ground
               ,
               the
               Centuristes
               teach
               b
               that
               
                 Ambrosius
                 multa
                 comm●morat
                 superstitios●
                 de
                 cruce
                 inu●nta
                 .
              
               The
               said
               Centuristes
               also
               affirme
               c
               of
               the
               third
               age
               after
               Christ
               that
               
                 Crucis
                 Imaginem
              
               &c.
               
               
                 Tertulian
                 is
                 thought
                 to
                 affirme
                 ,
                 that
                 Christians
                 had
                 the
                 Image
                 of
                 the
                 Crosse
                 in
                 the
                 places
                 of
                 their
                 publike
                 meetinges
                 ,
                 as
                 also
                 priuatly
                 in
                 their
                 owne
                 houses
                 .
              
               So
               far●
               did
               M.
               W.
               erre
               from
               the
               truth
               in
               affirming
               ,
               that
               touching
               Images
               ,
               
                 The
                 Church
                 of
                 Rome
                 bouldeth
                 contrary
                 to
                 that
                 which
                 was
                 formerly
                 houlden
                 .
              
               
               But
               I
               see
               if
               it
               be
               proofe
               enough
               for
               M.
               Whyte
               onely
               to
               condemne
               :
               the
               Church
               of
               Rome
               must
               not
               be
               innocent
               .
            
          
           
             
               The
               21.
               
               Vntruth
               .
               Against
               Transubstantiation
               .
            
             
               Page
               346.
               
               The
               D.
               thus
               writeth
               .
               
                 Lastly
                 I
                 name
                 Transubstantiation
                 &c.
                 wherein
                 it
                 is
                 plaine
                 ,
                 that
                 they
              
               (
               meaning
               the
               Catholickes
               )
               
                 haue
                 altered
                 the
                 Faith
                 of
                 the
                 auncient
                 Fathers
                 .
              
            
             
               Here
               for
               the
               tryall
               hereof
               ,
               we
               are
               to
               appeale
               to
               the
               sayinges
               and
               confessions
               of
               his
               owne
               syde
               ,
               where
               we
               shall
               fynd
               that
               M.
               Whytes
               credit
               and
               estimation
               ,
               is
               particulerly
               in
               this
               (
               as
               in
               the
               former
               )
               most
               daungerously
               wonnded
               ,
               euen
               by
               the
               handes
               of
               his
               owne
               breethren
               .
               For
               we
               fynd
               it
               confessed
               by
               the
               Centuristes
               ,
               d
               that
               
                 Chrisostomus
                 transubstantiatiorem
                 vid
                 tur
                 confirmare
                 .
                 Chrisostem
                 is
                 thought
                 to
                 confirme
                 transubstantiation
                 .
              
               In
               lyke
               sort
               by
               the
               Iudgment
               of
               other
               protestantes
               e
               
                 Theophilactus
                 ,
                 &
                 Dama
                 ce●us
                 ,
                 plane
                 inclinant
                 ad
                 transubstantiatiorem
                 .
                 Theophilact
                 &
                 D.
                 mascen
                 ,
                 do
                 euidently
                 incl●ne
                 to
                 Transubstantiation
                 .
              
            
             
               Answearable
               hereto
               Occolampadius
               f
               doth
               charge
               Damascen
               with
               the
               said
               doctrine
               .
               Finally
               D.
               H●mfrey
               writeth
               ,
               g
               that
               Gregory
               the
               great
               brought
               in
               
                 Trans●bstantiation
                 .
                 In
                 Ecclsiam
                 verò
              
               (
               saith
               he
               speaking
               of
               our
               conuersion
               )
               
                 quid
                 inuexerunt
                 Gregorius
                 et
                 Augustinus
                 ?
                 Int●l●runt
                 &c.
                 
                 Transubstantiationem
                 .
              
            
             
               Now
               I
               would
               demaund
               of
               our
               minister
               with
               what
               countenance
               he
               can
               au●rre
               ,
               that
               
                 in
                 the
                 doctrine
                 of
                 Trāsubstantiation
                 ,
                 we
                 haue
                 altered
                 the
                 faith
                 of
                 the
                 auncient
                 fathers
                 ,
              
               if
               he
               obserue
               what
               is
               taught
               to
               the
               contrary
               
               by
               his
               owne
               brethren
               ,
               who
               not
               beleuing
               the
               doctrine
               it self
               ,
               yet
               do
               confesse
               the
               great
               antiquity
               thereof
               .
            
             
               May
               we
               thinke
               that
               M.
               W.
               was
               ignorant
               of
               these
               Fathers
               myndes
               therein
               ?
               If
               so
               ,
               then
               are
               his
               followers
               much
               deceaued
               ,
               in
               ouerual●ing
               his
               good
               partes
               and
               literature
               ,
               and
               withall
               the
               obscurity
               of
               his
               owne
               iudgment
               touching
               the
               said
               fathers
               in
               this
               poynt
               ,
               haith
               thus
               farr
               preuailed
               ,
               that
               it
               haith
               ministred
               fit●
               opportunity
               to
               the
               Reader
               ,
               to
               take
               notice
               ,
               how
               cleare
               ,
               perspicuous
               ,
               &
               shyning
               ,
               our
               Catholick
               faith
               of
               Transubstantiation
               was
               ,
               euen
               in
               those
               primitiue
               tymes
               :
               So
               the
               Opacity
               and
               darknes
               of
               the
               earth
               ,
               is
               occasionally
               the
               cause
               of
               the
               dayes
               light
               .
            
          
           
             
               The
               22.
               
               Vntruth
               .
               Against
               the
               conuersion
               of
               England
               by
               S.
               Augustine
               the
               Monke
               .
            
             
               Page
               354.
               and
               355.
               to
               depriue
               S.
               Augustine
               the
               Monke
               ,
               of
               the
               honour
               and
               reuerence
               due
               vnto
               him
               by
               vs
               English
               for
               our
               conuersion
               ,
               the
               M.
               thus
               wryteth
               .
               
                 Touching
                 the
                 conuersion
                 of
                 England
                 by
                 Augustine
                 the
                 Monk
                 (
                 in
                 which
                 our
                 aduersaries
                 make
                 so
                 much
                 a
                 doe
                 )
                 I
                 answeare
                 two
                 thinges
                 ,
                 fi●st
                 that
                 supposing
                 he
                 d●d
                 conuert
                 it
                 ,
                 it
                 was
                 not
                 to
                 the
                 present
                 Romane
                 faith
                 &c.
                 
                 Secondly
                 I
                 say
                 ,
                 he
                 conuerted
                 not
                 our
                 Country
                 at
                 all
                 ,
                 excepting
                 the
                 planning
                 of
                 some
                 tryfling
                 Ceremonies
                 .
              
            
             
               Here
               you
               see
               that
               the
               first
               poynt
               of
               this
               passag●
               ,
               to
               wit
               touching
               Augustines
               conn●rsion
               and
               his
               faith
               ,
               is
               Hipotheticall
               ,
               and
               deliuered
               with
               som
               hesitation
               and
               doubting
               :
               the
               other
               recalling
               the
               first
               ,
               Categoricall
               ,
               absolute
               ,
               and
               peremptory
               .
               Now
               in
               my
               reprouall
               of
               this
               his
               falshood
               ,
               I
               will
               vnyte
               together
               ,
               the
               two
               
               former
               disioynted
               parcels
               ,
               and
               directly
               proue
               from
               our
               aduersaries
               penaes
               ,
               that
               S.
               Augustine
               did
               conuert
               our
               Country
               to
               the
               present
               Catholick
               Romane
               faith
               :
               in
               the
               euicting
               whereof
               ,
               I
               will
               content
               my self
               with
               the
               confessions
               of
               the
               Centuristes
               ,
               and
               of
               D.
               Humfrey
               :
               For
               if
               we
               peruse
               the
               history
               of
               those
               Censorions
               Magdeburgians
               ,
               who
               reproue
               and
               controule
               at
               their
               pleasure
               ,
               all
               the
               Fathers
               of
               all
               ages
               :
               we
               shall
               fynd
               that
               these
               Centuristes
               acknowledging
               S.
               Augustines
               conuersion
               of
               vs
               in
               their
               Alphabeticall
               Table
               of
               the
               6.
               
               Century
               at
               the
               word
               Gregory
               ,
               do
               set
               downe
               certaine
               erroures
               (
               in
               their
               iudgmentes
               )
               of
               S.
               Gregory
               in
               these
               wordes
               following
               .
               
                 Eiusdem
                 error
                 de
                 bonit
                 operibus
                 ,
                 de
                 Confessione
                 ,
                 de
                 Coniugio
                 ,
                 de
                 Ecclesia
                 ,
                 de
                 Sanctorum
                 inuocatione
                 ,
                 de
                 Inferno
                 ,
                 de
                 Iustificatione
                 ,
                 de
                 Libero
                 arbitrio
                 ,
                 de
                 Purgatorio
                 ,
                 de
                 Paenitentia
                 ,
                 de
                 Satisfactione
                 .
              
               And
               further
               in
               the
               said
               Century
               they
               charge
               him
               with
               
                 Celebration
                 of
                 Masse
                 .
                 Col.
              
               369.
               
                 with
                 claime
                 &
                 practise
                 of
                 supreme
                 Iurisdiction
                 ouer
                 all
                 Churches
                 .
                 col
                 .
              
               425.
               426.
               
               &c.
               
                 with
                 Relickes
                 and
                 sprinkling
                 of
                 holy
                 water
                 .
                 col
                 .
              
               364.
               
                 with
                 Pilgrimage
                 .
                 col
              
               .
               384.
               
                 with
                 Monachisme
                 col
              
               .
               343.
               
               Finally
               (
               to
               omit
               many
               other
               pointes
               )
               
                 with
                 Chrisme
                 &
                 oyle
                 col
              
               .
               367.
               
            
             
               Now
               this
               being
               the
               confessed
               Faith
               of
               S.
               Gregory
               ,
               I
               think
               no
               reasonable
               mā
               will
               deny
               ,
               but
               that
               S.
               Augustine
               who
               was
               sent
               by
               him
               to
               conuert
               our
               Country
               ,
               was
               of
               the
               same
               Faith
               with
               S.
               Gregory
               .
            
             
               In
               lyke
               sort
               D.
               Humfrey
               is
               most
               full
               in
               this
               point
               ,
               who
               thus
               writeth
               .
               
               
                 In
                 Ecclesiam
                 verò
                 quid
                 inuexerunt
                 Gregorius
                 &
                 Augustinus
                 ?
                 &c.
                 What
                 brought
                 Gregory
                 &
                 Augustine
                 into
                 the
                 Church
                 ?
                 They
                 brought
                 in
                 the
                 Archbishops
                 vestmont
                 for
                 the
                 solemne
                 celebration
                 of
                 Masse
                 ,
                 they
                 brought
                 in
                 Purgatory
                 ,
                 and
                 oblation
                 of
                 the
                 healthfull
                 houst
                 ,
                 a●d
                 Praiers
                 for
                 the
                 dead
                 &c.
                 they
                 brought
                 in
                 Relickes
                 
                 Transubstantiation
                 &c.
                 New
                 consecration
                 of
                 Churches
                 &c.
                 
                 From
                 all
                 which
                 pointes
                 ,
                 what
                 other
                 conclusion
                 is
                 gathered
                 ,
                 then
                 that
                 Indulgences
                 ,
                 Monachisme
                 ,
                 the
                 Papacy
                 ,
                 and
                 all
                 the
                 other
                 chaos
                 and
                 heape
                 of
                 superstition
                 was
                 erected
                 thereby
                 .
              
               And
               thus
               fa●r
               of
               this
               testimony
               though
               heretofore
               vpon
               other
               occasion
               alledged
               .
            
             
               Now
               here
               it
               being
               confessed
               both
               by
               the
               Centuristes
               ,
               and
               by
               this
               learned
               Doctor
               ,
               that
               S.
               Augustine
               did
               not
               onely
               conuert
               vs
               ,
               but
               also
               did
               teach
               vs
               all
               the
               former
               doctrines
               :
               I
               would
               be
               resolued
               of
               M.
               whyte
               ,
               by
               what
               extenuation
               or
               figure
               in
               Rethorick
               ,
               he
               can
               style
               our
               instruction
               in
               the
               said
               maine
               articles
               of
               Catholick
               Religion
               ,
               
                 the
                 planting
                 of
                 certaine
                 tryfling
                 Ceremonies
                 .
              
               But
               I
               see
               he
               is
               most
               willing
               for
               his
               owne
               behalf
               to
               alleuiate
               and
               lessen
               the
               weight
               and
               consequence
               of
               our
               former
               conuersion
               .
            
          
           
             
               The
               23.
               
               Vntruth
               .
               Concerning
               the
               Conuersion
               of
               Countries
               .
            
             
               Page
               357.
               
               Touching
               the
               conuersion
               of
               other
               heathen
               Countries
               to
               the
               Faith
               of
               Christ
               ,
               fore-tould
               so
               long
               since
               by
               the
               Prophets
               i
               of
               God
               to
               be
               accomplished
               onely
               in
               the
               true
               Church
               of
               Christ
               :
               the
               D.
               as
               being
               emulous
               of
               the
               Romane
               Catholick
               Church
               her
               honour
               therein
               :
               flatly
               affirmeth
               of
               certaine
               Countries
               ,
               by
               him
               mentioned
               ,
               that
               they
               were
               conuerted
               by
               that
               Church
               which
               was
               of
               his
               owne
               faith
               and
               profession
               ,
               and
               not
               by
               the
               Church
               of
               vs
               Catholickes
               ,
               for
               thus
               he
               writeth
               .
               
                 Allowing
                 all
                 these
                 Countries
                 to
                 haue
                 bene
                 conuerted
                 by
                 such
                 as
                 were
                 members
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 yet
                 this
                 was
                 a
                 thousand
                 yeres
                 agoe
                 ,
                 when
                 that
                 Church
                 was
                 the
                 same
                 that
                 ours
                 is
                 ,
                 and
                 so
                 the
                 conuersions
                 weare
                 
                 wrought
                 by
                 persons
                 adhering
                 to
                 the
                 protestantes
                 faith
                 .
              
            
             
               This
               point
               is
               discouered
               to
               be
               false
               ,
               first
               by
               refuting
               the
               reason
               deliuered
               by
               the
               Doctor
               ,
               why
               the
               said
               Countries
               should
               be
               conuerted
               by
               the
               professors
               of
               the
               protestantes
               faith
               .
               Secondly
               by
               the
               testimonies
               of
               the
               said
               protestantes
               flatly
               confessing
               ,
               that
               their
               Church
               ,
               as
               yet
               neuer
               conuerted
               any
               Country
               to
               Christianity
               .
            
             
               As
               concerning
               the
               first
               poynt
               ,
               I
               say
               ,
               that
               the
               Church
               of
               Rome
               more
               then
               a
               thousand
               yeres
               agoe
               ,
               haith
               seaced
               (
               supposing
               that
               before
               it
               was
               )
               to
               be
               protestant
               ,
               and
               therefore
               her self
               professing
               the
               contrary
               faith
               ,
               as
               then
               ,
               could
               not
               conuert
               the
               said
               Countries
               to
               protestancy
               .
            
             
               That
               the
               Church
               of
               Rome
               acknowledged
               not
               in
               these
               tymes
               the
               protestantes
               religion
               ,
               is
               most
               abundantly
               confessed
               by
               the
               protestantes
               them selues
               ,
               who
               do
               frequently
               teach
               that
               the
               true
               Church
               of
               God
               (
               &
               consequently
               in
               their
               supposales
               ,
               their
               owne
               Church
               )
               haith
               bene
               latent
               and
               inuisible
               more
               then
               these
               laste
               thousand
               yeres
               ,
               during
               all
               which
               tyme
               ,
               the
               Antichristian
               and
               popish
               Religion
               (
               as
               they
               terme
               it
               )
               haith
               possessed
               all
               Christian
               Countries
               whatsoeuer
               .
            
             
               The
               protestantes
               abundant
               confessions
               ,
               haue
               bene
               already
               made
               so
               euident
               in
               this
               point
               ,
               incidently
               in
               the
               discouery
               of
               some
               of
               M.
               W.
               vntruthes
               ,
               as
               that
               I
               presume
               an
               iteration
               of
               the
               same
               ,
               would
               be
               ouer
               fastidious
               aud
               wearisom
               to
               the
               Reader
               ,
               and
               therefore
               I
               will
               passe
               on
               to
               the
               other
               point
               ,
               cons●sting
               in
               the
               confessions
               of
               the
               protestantes
               ,
               that
               their
               Church
               neuer
               yet
               conuerted
               any
               one
               Country
               to
               Christianity
               .
            
             
               And
               first
               for
               confirmation
               hereof
               ,
               we
               fynde
               that
               
                 Sebastian
                 Castalie
              
               (
               a
               learned
               Caluenist
               ,
               and
               highly
               praisep
               by
               D
               ,
               Humfray
               )
               k
               writing
               of
               the
               accomplishment
               of
               the
               prophesies
               of
               conuerting
               of
               kingdomes
               ,
               saith
               thus
               .
               
                 Equidem
                 a●t
                 haec
                 futura
                 fatendum
                 est
                 &c.
                 
              
            
             
             
               
               
                 Truly
                 we
                 must
                 confesse
                 ,
                 that
                 these
                 thinges
                 shall
                 be
                 performed
                 here
                 after
                 ,
                 or
                 haue
                 been
                 heretofore
                 ,
                 or
                 God
                 is
                 to
                 be
                 accused
                 of
                 lying
                 .
                 If
                 any
                 man
                 answer
                 that
                 they
                 haue
                 bene
                 performed
                 ,
                 I
                 will
                 demaund
                 when
                 ?
                 If
                 he
                 say
                 ,
                 in
                 the
                 Apostles
                 time
                 ,
                 I
                 will
                 aske
                 ,
                 how
                 it
                 falleth
                 out
                 ,
                 that
                 neither
                 then
                 the
                 knowledg
                 of
                 God
                 was
                 altogether
                 perfect
                 ,
                 and
                 after
                 in
                 so
                 short
                 a
                 time
                 vanished
                 away
                 ,
                 which
                 was
                 promised
                 to
                 be
                 eternall
                 ,
                 and
                 more
                 aboundant
                 then
                 the
                 floods
                 of
                 the
                 sea
                 .
              
            
             
               And
               then
               there
               somwhat
               after
               ,
               the
               said
               protestant
               thus
               acknowledgeth
               .
               
                 The
                 more
                 I
                 do
                 examine
                 the
                 Scriptures
                 ,
                 the
                 lesse
                 I
                 obser●e
                 it
                 the
                 same
                 performed
                 ,
                 howsoeuer
                 the
                 said
                 Prophets
                 be
                 vnde●stoode
                 .
              
            
             
               To
               conclude
               this
               point
               ,
               the
               prophecies
               deliuered
               by
               Esay
               and
               others
               the
               Prophets
               ,
               for
               the
               spreading
               of
               Gods
               Ch●rch
               ,
               are
               so
               fart
               from
               being
               yet
               acomplished
               in
               the
               protestantes
               Church
               ,
               that
               diuers
               protestantes
               haue
               not
               onely
               acknowledged
               so
               much
               ,
               but
               by
               reason
               of
               the
               not
               performance
               thereof
               ,
               haue
               in
               the
               end
               become
               most
               wicked
               Apostataes
               :
               mantaining
               that
               if
               the
               faith
               and
               Religion
               preached
               by
               Christ
               and
               his
               Apostles
               had
               bene
               true
               ,
               and
               his
               Church
               ,
               that
               Church
               which
               was
               figured
               out
               by
               the
               auncient
               Prophets
               :
               that
               then
               should
               the
               said
               Prophesies
               ,
               touching
               the
               enlargment
               of
               the
               Church
               ,
               and
               the
               conuersion
               of
               nations
               ,
               haue
               had
               their
               successiue
               euent
               ,
               and
               infallible
               performance
               in
               the
               said
               Church
               ,
               which
               they
               affirme
               hitherto
               ha●th
               not
               bene
               effected
               .
            
             
               And
               vearably
               hereunto
               we
               find
               ,
               that
               the
               want
               of
               the
               performance
               to
               the
               said
               prophesies
               in
               the
               protestantes
               Church
               ,
               wrought
               so
               forcibly
               with
               
                 Dauid
                 George
              
               a
               Hollāder
               ,
               l
               &
               once
               professor
               of
               the
               protestants
               faith
               &
               religion
               in
               Basill
               (
               to
               omitt
               the
               lyke
               examples
               of
               diuers
               others
               )
               that
               in
               the
               end
               he
               taught
               most
               fearfull
               &
               horrible
               blasphemy
               ,
               affirming
               Christ
               to
               haue
               bene
               a
               seducer
               :
               
               his
               cheifest
               reason
               being
               ,
               in
               that
               the
               true
               Religion
               (
               our
               Catholick
               Religion
               being
               by
               him
               supposed
               to
               be
               false
               ,
               and
               therefore
               the
               conuersions
               of
               Countries
               made
               to
               it
               ,
               not
               admitted
               to
               be
               intended
               by
               the
               Prophets
               )
               according
               to
               the
               predictions
               ,
               should
               haue
               spred
               and
               disseminated
               it self
               before
               this
               tyme
               ,
               through
               the
               most
               Nations
               &
               Countries
               of
               the
               world
               ,
               which
               poynt
               (
               saith
               he
               )
               hitherto
               is
               not
               accomplished
               .
            
             
               Here
               now
               the
               iudiceous
               Reader
               may
               collect
               ,
               both
               from
               what
               haith
               bene
               acknowledged
               aboue
               ,
               as
               also
               from
               the
               present
               confession
               of
               the
               former
               Apostata
               (
               being
               accompanied
               with
               such
               a
               dreadfull
               euent
               )
               how
               vntrue
               the
               D.
               wordes
               were
               ,
               when
               he
               affirmed
               diuers
               Countries
               some
               thousand
               yeres
               since
               ,
               to
               haue
               bene
               conuerted
               from
               paganisme
               ,
               vnto
               Christianity
               by
               that
               Church
               which
               in
               doctrine
               and
               faith
               conspired
               with
               the
               protestantes
               Church
               .
            
             
               Thus
               you
               see
               M.
               W.
               that
               not
               I
               ,
               but
               such
               as
               in
               other
               poyntes
               of
               Nouelisme
               ,
               do
               interleague
               with
               you
               ,
               geue
               you
               the
               lye
               therein
               :
               and
               thus
               is
               falshood
               truly
               controuled
               ,
               euen
               by
               the
               Patrones
               of
               falshood
               .
            
          
           
             
               The
               24.
               
               Vntruth
               .
               Against
               the
               Popes
               authority
               in
               calling
               of
               Councells
               .
            
             
               Page
               375.
               
               He
               (
               in
               charging
               the
               Pope
               with
               innouation
               of
               his
               iurisdiction
               )
               thus
               saith
               .
            
             
               
                 The
                 beginning
                 of
                 the
                 Popes
                 Supremacy
                 ouer
                 Councells
                 ,
                 was
                 of
                 late
                 ,
                 since
                 the
                 Councells
                 of
                 Constance
                 and
                 Basill
                 ,
                 decreed
                 within
                 this
                 hundreth
                 yeres
                 in
                 the
                 Councell
                 of
                 Lateran
                 ,
                 by
                 a
                 few
                 Italian
                 Bishops
                 ,
                 wheras
                 in
                 the
                 aunciēt
                 Church
                 it
                 was
                 otherwise
                 .
              
               In
               this
               poynt
               ,
               for
               the
               more
               compendiousnes
               thereof
               ,
               I
               will
               insist
               onely
               in
               the
               fourth
               
               and
               fifth
               Century
               after
               Christ
               ,
               both
               being
               within
               the
               circuite
               of
               the
               primitiue
               Church
               .
            
             
               First
               then
               we
               fynd
               ,
               that
               D
               :
               Whitaker
               confesseth
               m
               an
               Ecclesiasticall
               Canon
               to
               be
               in
               the
               fourth
               Century
               ,
               that
               
                 Noe
                 Councell
                 should
                 be
                 celebrated
                 ,
                 without
                 the
                 Bishop
                 of
                 Rome
                 .
              
               He
               also
               further
               acknowledgeth
               ,
               n
               that
               
                 Pope
                 Iulius
                 made
                 challenge
                 therby
              
               (
               meaning
               by
               the
               benefite
               of
               the
               said
               Canon
               )
               
                 to
                 assemble
                 a
                 Councell
              
               .
            
             
               And
               where
               Bellarmine
               insisting
               in
               the
               president
               of
               Iulius
               and
               other
               Bishops
               vrging
               this
               Canon
               ,
               Danaeus
               a
               learned
               protestant
               ,
               thus
               onely
               replyeth
               .
               o
               
                 Nullius
                 est
                 moments
                 &c.
                 The
                 example
                 is
                 of
                 noe
                 force
                 ,
                 since
                 it
                 is
                 proued
                 from
                 the
                 Testimony
                 of
                 the
                 Bishop
                 of
                 Rome
                 who
                 is
                 a
                 party
                 in
                 his
                 owne
                 cause
                 .
              
               Thus
               confessing
               the
               poynt
               it self
               (
               outfaced
               by
               the
               minister
               )
               but
               denying
               onely
               the
               lawfulnes
               thereof
               .
            
             
               Now
               in
               the
               fyfth
               age
               we
               fynde
               ,
               that
               the
               Magdeburgians
               do
               thus
               plainely
               Censure
               the
               Popes
               of
               that
               tyme.
               p
               
                 Generalia
                 Concilia
                 &c.
                 
                 The
                 bishops
                 of
                 Rome
                 haue
                 challenged
                 to
                 them selues
                 ,
                 power
                 of
                 celebrating
                 Councells
                 ,
                 as
                 appeareth
                 out
                 of
                 the
              
               93.
               
               
                 Epistle
                 ,
                 &
              
               7.
               
                 chapter
                 of
                 Leo.
              
               And
               yet
               further
               the
               said
               Centuristes
               do
               say
               q
               
                 Ac
                 Synodos
                 &c.
                 
                 They
                 haue
                 reiected
                 such
                 Councells
                 as
                 vnlawfull
                 ,
                 which
                 were
                 not
                 called
                 together
                 by
                 their
                 Authority
                 .
              
            
             
               And
               thus
               farr
               of
               this
               poynt
               :
               where
               you
               see
               ,
               that
               our
               minister
               saying
               ,
               that
               no
               Bishop
               of
               Rome
               challenged
               authority
               of
               assembling
               of
               Councells
               ,
               or
               being
               aboue
               them
               ,
               but
               within
               this
               hundreth
               yeares
               last
               ,
               is
               contradicted
               by
               the
               former
               learned
               protestantes
               ,
               who
               confesse
               that
               the
               Bishop
               of
               Rome
               practised
               it
               ,
               eleuen
               or
               twelue
               hundreth
               ages
               .
               I
               pray
               you
               whether
               of
               these
               is
               more
               likly
               to
               lye
               ?
            
          
           
             
             
               The
               25.
               
               Vntruth
               :
               Against
               merite
               of
               woorkes
               .
            
             
               Page
               378.
               
               For
               the
               more
               disauthorising
               of
               the
               doctrine
               of
               merit
               of
               workes
               :
               our
               minister
               thus
               outlasheth
               .
               
                 The
                 doctrine
                 touching
                 the
                 merit
                 of
                 workes
                 ,
                 was
                 bego●
                 lately
                 by
                 the
                 schoolemen
                 .
              
            
             
               For
               the
               triall
               of
               this
               poynt
               ,
               some
               of
               the
               Fathers
               of
               the
               primitiue
               Church
               confessed
               euen
               by
               the
               protestants
               to
               teach
               this
               our
               Catholic
               Faith
               ,
               shall
               becom
               the
               wittnesses
               bewene
               the
               D.
               and
               me
               .
            
             
               First
               then
               the
               Magdeburgians
               do
               thus
               write
               of
               one
               Father
               .
               r
               
                 Chrisastome
                 handleth
                 impurely
                 the
                 doctrine
                 of
                 Iustification
                 ,
                 and
                 attributeth
                 merite
                 to
                 workes
                 .
              
            
             
               Luther
               f
               calleth
               
                 Ierome
                 ,
                 Ambrose
              
               ,
               and
               
                 Augvstine
                 ,
                 Iusticiarios
                 Iustice-workers
                 of
                 the
                 ould
                 Papacy
                 .
              
            
             
               Finally
               D.
               Humfrey
               s
               ascendeth
               euen
               to
               
                 Ireneus
                 ,
                 Clemens
              
               ,
               and
               others
               pronouncing
               of
               them
               ,
               that
               
                 then
                 hauy
                 in
                 their
                 writinges
                 ,
                 the
                 merite
                 of
                 workes
                 .
              
            
             
               And
               thus
               farr
               of
               this
               poynt
               .
               Wherefore
               our
               ministers
               ouersight
               was
               most
               grosse
               ,
               in
               diuulging
               such
               a
               notorious
               vntruth
               ,
               contrary
               to
               the
               expresse
               Iudgment
               of
               his
               owne
               most
               learned
               brethren
               .
            
          
           
             
               The
               26.
               
               Vntruth
               .
               Against
               the
               Sacrifice
               of
               the
               Masse
               .
            
             
               Page
               378.
               
               The
               minister
               endeuoring
               calumniously
               to
               dishonour
               the
               most
               healthfull
               and
               incruent
               Sacrifice
               of
               the
               Masse
               ,
               writeth
               ,
               that
               
                 the
                 Masse
                 began
                 not
                 all
                 at
                 once
                 ,
                 but
                 by
                 degrees
                 .
              
            
             
               Now
               here
               to
               instruct
               the
               Doctors
               ignorance
               ,
               or
               at
               least
               to
               detect
               his
               malice
               :
               I
               am
               to
               lay
               downe
               the
               Iudgmente
               
               of
               the
               Catholick
               Church
               ,
               teaching
               what
               is
               mātayned
               to
               be
               essentiall
               to
               the
               Sacrifice
               of
               the
               Masse
               ,
               and
               what
               but
               accidentall
               .
               The
               true
               nature
               then
               and
               essence
               of
               this
               Sacrifice
               ,
               we
               hould
               to
               consist
               ,
               in
               the
               oblation
               of
               the
               most
               sacred
               body
               and
               blood
               of
               Christ
               and
               consummation
               thereof
               :
               what
               praiers
               or
               ceremonies
               do
               either
               precede
               or
               follow
               the
               wordes
               of
               the
               institution
               ,
               are
               no
               essentiall
               part
               of
               the
               Masse
               ,
               &
               if
               they
               were
               all
               omitted
               in
               the
               celebration
               thereof
               ,
               yet
               were
               the
               Sacrifice
               of
               it
               true
               and
               perfect
               .
               And
               therefore
               we
               willingly
               confesse
               without
               any
               preiudice
               to
               our
               cause
               ,
               that
               most
               of
               the
               said
               prayers
               or
               Ceremonies
               ,
               were
               added
               by
               seuerall
               Popes
               ,
               at
               different
               tymes
               :
               yet
               from
               our
               acknowledgment
               thereof
               ,
               it
               in
               no
               sort
               followeth
               ,
               that
               the
               Masse
               came
               in
               by
               degrees
               ,
               since
               we
               all
               teach
               ,
               that
               they
               are
               neither
               the
               Masse
               ,
               nor
               any
               essentiall
               parte
               of
               it
               .
            
             
               Now
               wheareas
               the
               minister
               by
               subtilty
               ,
               and
               by
               falsly
               suggesting
               to
               the
               Reader
               ,
               that
               the
               Masse
               came
               in
               at
               seuerall
               tymes
               ,
               would
               haue
               it
               to
               be
               vnderstoode
               for
               our
               greater
               disaduauntage
               ,
               of
               the
               essence
               and
               nature
               of
               the
               Masse
               it self
               :
               I
               will
               lay
               downe
               the
               Iudgment
               of
               the
               Primitiue
               Church
               herein
               ,
               vnanimously
               teaching
               ,
               (
               euen
               by
               the
               confession
               of
               the
               most
               iudiceous
               protestantes
               )
               the
               true
               and
               vnbloudly
               Sacrifice
               ,
               &
               oblation
               of
               Christes
               body
               and
               bloud
               ,
               to
               be
               performed
               in
               the
               celebration
               of
               the
               Eucharist
               :
               so
               shall
               the
               Reader
               be
               instructed
               in
               the
               antiqnity
               of
               that
               which
               is
               essentially
               the
               masse
               :
               and
               withall
               (
               in
               reguard
               of
               the
               ministers
               calumnious
               dealing
               herein
               )
               he
               shall
               haue
               iust
               reason
               to
               say
               .
               t
               
                 Astonishment
                 and
                 meruelous
                 thinges
                 are
                 done
                 in
                 the
                 land
                 :
                 the
                 prophets
                 prophesied
                 a
                 lye
                 .
              
            
             
               And
               here
               for
               greater
               compendiousnes
               ,
               I
               will
               forbeare
               to
               set
               downe
               the
               Protestantes
               confessions
               of
               
               particuler
               Fathers
               teaching
               the
               doctrine
               of
               the
               Masse
               ,
               and
               will
               restraine
               my self
               onely
               to
               such
               their
               sayinges
               ,
               whereof
               some
               do
               belong
               to
               the
               primitiue
               Church
               in
               generall
               ,
               and
               others
               to
               the
               first
               age
               or
               Century
               thereof
               .
            
             
               And
               first
               we
               f●nd
               Caluin
               to
               wryte
               of
               them
               in
               generall
               u
               
                 Veteres
                 excusandi
                 non
                 sunt
                 &c
                 :
                 The
                 auncient
                 Fathers
                 are
                 not
                 to
                 be
                 excused
                 ,
                 seing
                 it
                 is
                 euident
                 that
                 they
                 turned
                 from
                 the
                 true
                 and
                 genuine
                 Institution
                 of
                 Christ.
                 For
                 whereas
                 the
                 lordes
                 supper
                 it
                 celebrated
                 to
                 this
                 end
                 ,
                 that
                 we
                 should
                 communicate
                 with
                 the
                 Sacrifice
                 of
                 Christ
                 ,
                 the
                 Fathers
                 not
                 being
                 contente
                 therewith
                 ,
                 haue
                 added
                 thereunto
                 an
                 oblation
                 .
              
               And
               to
               the
               lyke
               purpose
               he
               saith
               in
               his
               Institutions
               .
               x
               
                 Veteres
                 quoque
                 illos
                 video
                 &c
                 I
                 do
                 see
                 that
                 those
                 Auntient
                 Fathers
                 ,
                 did
                 detort
                 the
                 memory
                 thereof
              
               (
               meaning
               of
               the
               Eucharist
               )
               
                 otherwise
                 then
                 was
                 agreeing
                 to
                 the
                 Institution
                 of
                 Christ
                 :
                 for
                 their
                 Lordes
                 Supper
                 ,
                 doth
                 make
                 shew
                 and
                 representation
                 of
                 I
                 can
                 not
                 tell
                 what
                 reiterated
                 and
                 renewed
                 Sacrifice
                 .
                 They
                 haue
                 more
                 nearely
                 imitated
                 the
                 Iudaicall
                 manner
                 of
                 Sacrificing
                 ,
                 then
                 either
                 Christ
                 did
                 ordaine
                 ,
                 or
                 the
                 nature
                 of
                 the
                 Gospell
                 did
                 suffer
                 .
              
               Tnus
               Caluin
               .
            
             
               Add
               hereunto
               for
               the
               greater
               Antiquity
               of
               the
               doctrine
               of
               the
               Sacrifice
               of
               the
               Masse
               ,
               that
               the
               protestantes
               them selues
               do
               confesse
               the
               faith
               thereof
               to
               be
               vniuersall
               ,
               euen
               in
               the
               first
               age
               or
               Century
               after
               Christ.
               
            
             
               For
               we
               fynde
               ,
               that
               Hospmian
               a
               famous
               protestant
               doth
               thus
               write
               .
               y
               
                 I
                 am
                 tum
                 primo
                 &c.
                 
                 Euen
                 in
                 the
                 first
                 age
                 the
                 Apostles
                 being
                 yet
                 liuing
                 ,
                 the
                 deuill
                 did
                 deceaue
                 men
                 more
                 about
                 this
                 Sacrament
                 ,
                 then
                 about
                 Baptisme
                 ,
                 &
                 did
                 withdraw
                 men
                 from
                 the
                 first
                 forme
                 thereof
                 .
              
            
             
               In
               lyke
               sort
               
                 Sebastianus
                 Francus
              
               an
               other
               learned
               protestant
               ,
               thus
               plainely
               writeth
               ,
               a
               
                 Statimpost
                 Apostolos
                 &c.
                 
                 Presently
                 after
                 the
                 Apostles
                 ,
                 all
                 thinges
                 were
                 turned
                 
                 upside
                 downe
                 ,
                 cana
                 domini
                 in
                 sacrificium
                 transformata
                 &c.
                 
                 The
                 Lordes
                 supper
                 is
                 turned
                 into
                 a
                 Sacrifice
                 .
              
            
             
               To
               conclude
               ,
               M.
               Bacon
               a
               great
               prot●stant
               here
               in
               England
               ,
               thus
               confesseth
               .
               b
               
                 The
                 Masse
                 was
                 conceaued
                 ,
                 begoten
                 ,
                 and
                 borne
                 ,
                 anone
                 after
                 the
                 Apostles
                 tymes
                 ,
                 if
                 all
                 be
                 true
                 that
                 Historiographers
                 do
                 write
                 .
              
            
             
               Thus
               much
               of
               the
               antiquity
               of
               the
               Masse
               :
               which
               poynt
               thus
               acknowledged
               ,
               who
               seeth
               not
               that
               the
               testimonies
               of
               the
               former
               protestantes
               ,
               do
               vtterly
               ouerthrow
               the
               supposed
               truth
               of
               the
               D.
               Wordes
               ,
               affirming
               that
               the
               
                 Masse
                 came
                 in
                 by
                 degrees
              
               ,
               and
               intimating
               to
               the
               credulous
               Reader
               ,
               that
               it
               was
               brought
               in
               by
               litle
               &
               litle
               in
               these
               latter
               ages
               .
               But
               M.
               Whyte
               ,
               if
               in
               the
               defending
               of
               your
               former
               vntruthes
               ,
               you
               can
               not
               blush
               for
               shame
               ;
               yet
               here
               grow
               pale
               through
               feare
               ,
               for
               your
               sinne
               is
               not
               ordinary
               ,
               seeing
               your
               mendaceous
               assertion
               doth
               obtrude
               an
               innouation
               vpon
               no
               lesser
               Article
               ,
               then
               the
               immolation
               and
               offering
               vp
               of
               the
               most
               sacred
               body
               and
               bloud
               of
               our
               Sauiour
               and
               Redeemer
               ,
               to
               his
               heauenly
               Father
               for
               the
               expiation
               of
               our
               sinnes
               ,
               first
               instituted
               (
               out
               of
               the
               bowels
               of
               his
               mercy
               )
               euen
               by
               Christ
               :
               so
               as
               him self
               being
               the
               Preist
               ,
               did
               the
               sacrifice
               him self
               .
               2
               
                 Quid
                 g●atius
                 offerri
              
               (
               faith
               one
               Fa.
               
                 aut
                 daripotest
                 ,
                 quam
                 caro
                 sacrifici●
                 nostri
                 ,
                 corpus
                 effectū
                 sacerdotis
                 nostri
                 .
              
            
          
           
             
               The
               27.
               
               Vntruth
               .
               Concerning
               wafer
               Cakes
               .
            
             
               Page
               389.
               the
               Doctor
               inueighing
               further
               against
               the
               Masse
               ,
               that
               wafer-cakes
               were
               first
               brought
               into
               the
               Sacrament
               ,
               in
               the
               eleuenth
               age
               or
               Century
               after
               Christ
               ,
               and
               answearably
               thereunto
               he
               haith
               made
               a
               reference
               
               to
               this
               place
               in
               his
               Alphabeticall
               Table
               ,
               at
               the
               latter
               end
               of
               his
               booke
               at
               the
               word
               wafer
               ,
               thus
               setting
               down
               ,
               
                 wafers
                 ,
                 when
                 brought
                 in
                 .
                 Sect.
              
               5.
               n●m
               .
               31.
               
            
             
               Now
               that
               this
               procedeth
               from
               the
               same
               sirayne
               ,
               to
               wit
               ,
               
                 a
                 spiritu
                 mendacit
              
               ,
               from
               whence
               all
               his
               former
               assertions
               had
               their
               origine
               ,
               is
               proued
               in
               that
               it
               is
               confessed
               by
               D.
               Bilson
               ,
               c
               that
               in
               the
               dayes
               of
               
                 Epiphanius
                 ,
                 it
                 was
                 rownd
                 in
                 figure
                 .
              
               Cartwright
               though
               he
               will
               needes
               find
               a
               beginning
               thereof
               after
               the
               Apostles
               ,
               yet
               thus
               writeth
               of
               the
               bread
               of
               the
               Sacrament
               .
               d
               
                 It
                 was
                 a
                 wafer-cake
                 brought
                 in
                 by
                 Pope
                 Alexander
              
               :
               which
               Pope
               euen
               by
               the
               testimony
               of
               Osia●der
               ,
               e
               liued
               fifteene
               hundreth
               yeres
               since
               :
               And
               yet
               contrary
               to
               all
               these
               authorities
               ,
               we
               mightily
               wrong
               our
               minister
               if
               we
               will
               not
               beleue
               him
               affirming
               that
               wafers
               were
               brought
               in
               ,
               about
               a
               thousand
               yeares
               after
               Christ.
               
            
          
           
             
               The
               28.
               
               Vntruth
               .
               Against
               the
               adoration
               of
               the
               B.
               Sacrament
               .
            
             
               Page
               399.
               
               The
               minister
               pers●sting
               in
               his
               serpentyne
               and
               v●nemous
               disposition
               against
               the
               most
               B.
               Sacrament
               touching
               the
               Adoration
               thereof
               ,
               thus
               lyingly
               forgeth
               .
               
                 The
                 Adoration
                 of
                 the
                 Sacrament
                 ,
                 is
                 a
                 late
                 inuention
                 ,
                 folowing
                 vpon
                 the
                 conceit
                 of
                 the
                 Reall
                 presence
                 ,
                 and
                 prescribed
                 1220
                 yeres
                 ,
                 f●●●
                 Christ
                 ,
                 by
                 Honorius
                 the
                 third
                 .
                 &c
                 ,
              
            
             
               That
               Adoration
               followeth
               vpon
               the
               beleefe
               of
               the
               reall
               presence
               ,
               it
               is
               gra●●ied
               ,
               but
               that
               it
               is
               a
               late
               inuention
               begon
               in
               the
               tyme
               of
               Honorius
               ,
               is
               false
               .
               Thus
               the
               Doctor
               for
               the
               letter
               countenancing
               of
               this
               lye
               ,
               doth
               calumniously
               coople
               with
               it
               a
               truth
               ,
               that
               the
               one
               might
               be
               shrouded
               vnder
               the
               winges
               of
               the
               other
               .
            
             
             
               Now
               that
               there
               was
               no
               innouation
               touching
               the
               Adoration
               of
               the
               Sacrament
               at
               that
               tyme
               ,
               is
               euinced
               from
               two
               reasons
               .
               First
               because
               no
               Historiographer
               doth
               geue
               the
               least
               intimation
               of
               any
               such
               institution
               as
               then
               but
               newly
               brought
               into
               the
               Church
               :
               onely
               Honorius
               decreed
               ,
               that
               the
               preist
               should
               more
               diligently
               admonish
               the
               people
               thereof
               ,
               in
               reguarde
               of
               some
               former
               negligence
               crept
               in
               concerning
               the
               same
               :
               And
               this
               is
               all
               which
               can
               be
               truly
               collected
               from
               the
               Decree
               of
               the
               said
               Honorius
               .
            
             
               Secondly
               the
               former
               poynt
               is
               proued
               ,
               from
               the
               abundant
               testimonies
               of
               our
               aduersaries
               ,
               charging
               the
               tymes
               precedent
               to
               Honorius
               ,
               with
               the
               said
               doctrine
               of
               Adoration
               .
               For
               first
               we
               reade
               ,
               that
               Auerroes
               a
               hea
               then
               Philosopher
               (
               who
               liued
               aboue
               80.
               yeres
               before
               the
               prescribed
               time
               of
               Honorius
               his
               former
               supposed
               innouation
               )
               did
               perticulerly
               deride
               the
               Christians
               of
               his
               dayes
               ,
               for
               the
               Adoring
               of
               the
               Sacrament
               .
            
             
               This
               is
               acknowledged
               by
               D.
               Fulke
               ,
               f
               and
               D.
               Sa●liffe
               .
               g
               But
               to
               ascend
               to
               higher
               times
               ,
               the
               Centuristes
               speaking
               of
               the
               prayers
               of
               S.
               Ambrose
               ,
               h
               in
               his
               booke
               entituled
               ,
               
                 Orat.
                 praeparat
                 .
                 ad
                 Massam
              
               .
               do
               thus
               write
               ,
               
                 Continent
                 adorationem
                 panis
                 in
                 Sacramento
                 .
                 Those
                 prayers
                 do
                 conte●ne
                 the
                 Adoration
                 of
                 the
                 bread
                 in
                 the
                 sacrament
                 .
                 Chem●●tius
              
               produceth
               diuers
               sentences
               of
               
                 Augustine
                 ,
                 Ambrose
                 ,
                 and
                 Naz●anzen
                 ,
              
               which
               sentences
               in
               Chem●●tius
               his
               Iudgment
               ,
               do
               affirme
               the
               
                 Adoration
                 of
                 the
                 Sacrament
              
               .
               k
            
             
               Now
               all
               these
               authorities
               ,
               do
               demonstratiuely
               conuince
               ,
               that
               the
               Adoration
               of
               the
               Sacrament
               ,
               was
               not
               introduced
               in
               the
               Church
               ,
               as
               an
               innouation
               in
               the
               time
               of
               Honorius
               .
               From
               all
               which
               it
               is
               manifest
               ,
               that
               as
               in
               any
               other
               poynt
               of
               Catholick
               Religion
               ,
               so
               also
               in
               this
               of
               Adoration
               ,
               we
               altogether
               do
               conspire
               and
               agree
               
               with
               the
               venerable
               Fathers
               of
               Gods
               Church
               .
               And
               therefore
               as
               Aristotle
               and
               other
               auncient
               Philosophers
               did
               teach
               ,
               that
               this
               our
               inferiour
               world
               ,
               was
               ioyned
               to
               the
               Superiour
               and
               Celestiall
               world
               ,
               that
               by
               the
               helpe
               of
               this
               coniunction
               ,
               we
               might
               more
               perfectly
               participate
               of
               the
               influences
               and
               vertues
               of
               those
               heauenly
               bodies
               :
               So
               we
               may
               say
               ,
               that
               these
               our
               latter
               tymes
               through
               a
               continuall
               and
               vninterrupted
               current
               of
               beleeuing
               God
               ,
               and
               practising
               the
               same
               poyntes
               of
               Faith
               with
               the
               Auncient
               Doctors
               ,
               are
               indissolubly
               and
               nearely
               tyed
               to
               those
               primitiue
               dayes
               ,
               so
               as
               nothing
               is
               found
               in
               those
               reuerent
               dayes
               instituted
               either
               by
               Christ
               or
               his
               Apostles
               ,
               which
               by
               this
               meanes
               is
               not
               securely
               deryued
               to
               the
               Catholick
               Church
               of
               these
               moderne
               tymes
               .
            
          
           
             
               The
               29.
               
               Vntruth
               .
               Against
               the
               Succession
               of
               Catholick
               Pastors
               .
            
             
               Page
               412.
               
               After
               the
               D.
               haith
               Trasonically
               boasted
               of
               the
               succession
               of
               the
               protestantes
               in
               his
               owne
               Church
               ,
               he
               procedeth
               further
               ,
               affirming
               that
               Succession
               of
               the
               pastors
               and
               Bishops
               in
               the
               Church
               of
               Rome
               ,
               haith
               bene
               interrupted
               :
               And
               answearably
               hereto
               ,
               in
               the
               Table
               in
               the
               end
               of
               his
               booke
               ,
               at
               the
               word
               Succession
               ,
               with
               reference
               to
               this
               place
               ,
               he
               thus
               saith
               .
               
                 The
                 Romane
                 Church
                 haith
                 no
                 true
                 outward
                 Succession
                 .
              
               Where
               you
               see
               by
               his
               owne
               wordes
               ,
               that
               the
               question
               here
               intended
               by
               this
               minister
               ,
               is
               not
               of
               succession
               of
               doctrine
               (
               by
               which
               sleight
               and
               euasion
               ,
               diuers
               of
               our
               aduersaries
               vse
               to
               decline
               the
               testimonies
               of
               the
               auncient
               Fathers
               alledged
               by
               vs
               for
               strengthning
               the
               argument
               drawne
               from
               Succession
               )
               but
               onely
               of
               externall
               
               succession
               of
               Bishops
               and
               Pastors
               ,
               which
               the
               minister
               falsly
               challenging
               heretofore
               to
               his
               owne
               church
               ,
               doth
               now
               as
               falsly
               take
               away
               from
               ours
               .
            
             
               How
               maliceous
               a
               lye
               this
               is
               ,
               shall
               appeare
               from
               the
               mouthes
               of
               his
               owne
               brethren
               .
            
             
               And
               ●i●st
               we
               finde
               that
               the
               Centuristes
               do
               very
               diligently
               and
               elaboratly
               set
               downe
               ,
               the
               succession
               particulerly
               of
               the
               Bishops
               of
               Rome
               in
               the
               10.
               
               Chapiter
               of
               euery
               Century
               :
               And
               this
               Methode
               ,
               they
               precisely
               obserue
               in
               all
               ages
               of
               the
               Church
               euen
               from
               S.
               Peter
               ,
               to
               their
               owne
               tyme
               ,
               entituling
               the
               said
               Chapiter
               ,
               
                 de
                 Episcopis
                 &
                 Doctoribus
              
               .
            
             
               Doctor
               Fulke
               doth
               in
               like
               manner
               ingeniously
               acknowledg
               the
               same
               in
               these
               wordes
               .
               
                 You
                 can
                 name
                 the
                 notable
                 persons
                 in
                 all
                 ages
                 ,
                 in
                 their
                 gouernment
                 and
                 ministery
                 ,
                 and
                 especially
                 the
                 Succession
                 of
                 the
                 Popes
                 ,
                 you
                 can
                 rehearse
                 in
                 order
                 vpon
                 your
                 fingers
                 .
              
               Thus
               writeth
               he
               in
               his
               answear
               to
               
                 A
                 counterfait
                 Catholick
              
               ,
               p.
               27.
               
               And
               the
               lyke
               doth
               he
               write
               in
               his
               Reioynder
               to
               
                 Bristoes
                 reply
                 p.
              
               343.
               
            
             
               Thus
               do
               our
               aduersaries
               acknowledg
               in
               our
               behalfe
               touching
               Succession
               ,
               which
               Caluin
               flatly
               denyeth
               to
               be
               found
               in
               his
               owne
               Church
               ,
               who
               plainely
               teacheth
               l
               that
               
                 with
                 them
                 ,
                 the
                 true
                 succession
                 of
                 ordination
                 ,
                 was
                 broke
                 of
                 :
              
               so
               daungerously
               wounding
               him self
               with
               that
               sentence
               of
               S.
               Augustine
               .
               m
               
                 In
                 Ecclesia
                 gremio
                 me
                 iustiss
                 mé
                 tenet
                 ab
                 ipsa
                 sede
                 Petri
                 &c.
                 vsque
                 ad
                 presentem
                 Ep
                 scopatum
                 :
                 successio
                 Sacerdotum
                 .
              
            
             
               To
               conclude
               ,
               the
               vninterrupted
               descent
               and
               current
               of
               Succession
               in
               the
               Catholick
               Church
               ,
               is
               infallibly
               euicted
               from
               our
               aduersaries
               acknowledgment
               ,
               of
               the
               continuall
               visiblenes
               thereof
               ,
               since
               the
               one
               doth
               reciprocally
               imply
               the
               other
               .
               For
               if
               our
               Church
               was
               euer
               visible
               ,
               and
               the
               doctrine
               thereof
               neuer
               suffered
               
               any
               disparition
               or
               vanishing
               away
               :
               then
               were
               the
               Bishops
               and
               Pastors
               in
               lyke
               sort
               euer
               visible
               ,
               since
               without
               Pastors
               to
               minister
               the
               word
               and
               Sacraments
               ,
               and
               to
               gouerne
               the
               flock
               :
               the
               Church
               like
               a
               maistlesse
               shippe
               ,
               can
               not
               for
               any
               tyme
               subs●st
               or
               bee
               .
            
             
               And
               thus
               far
               of
               this
               point
               .
               Wherein
               our
               minister
               by
               denying
               Succession
               to
               be
               in
               our
               Church
               ,
               and
               falsly
               ascribing
               it
               to
               his
               owne
               new
               congregation
               ,
               doth
               thus
               in
               aduancing
               the
               one
               aboue
               the
               other
               ,
               make
               innouation
               ,
               to
               take
               the
               wall
               of
               true
               Antiquity
               ,
               &
               heresy
               of
               true
               Religion
               .
            
          
           
             
               The
               30
               Vntruth
               .
               In
               defence
               of
               Martyn
               Luthers
               lyfe
               and
               manners
               .
            
             
               From
               page
               425.
               to
               433.
               
               The
               D.
               becometh
               Luthers
               Encomiast
               ,
               and
               much
               laboureth
               to
               free
               his
               life
               ,
               and
               death
               ,
               from
               all
               obloquy
               ,
               and
               infamy
               ,
               often
               affirming
               ,
               that
               what
               soeuer
               touching
               his
               lyfe
               may
               seeme
               worthy
               of
               reprehension
               ,
               is
               onely
               forged
               by
               his
               aduersaries
               ,
               meaning
               the
               Catholickes
               :
               and
               therefore
               in
               his
               table
               in
               the
               end
               of
               his
               booke
               ,
               at
               the
               word
               Luther
               ,
               he
               thus
               saith
               .
               
                 Luthers
                 lyfe
                 iustifyed
                 ,
                 against
                 the
                 maliceous
                 reportes
                 of
                 the
                 papists
                 .
              
            
             
               Now
               to
               conuince
               this
               shamelesse
               vntruth
               ,
               I
               will
               (
               forbearing
               herein
               the
               credible
               reportes
               of
               Catholickes
               )
               alledg
               onely
               the
               confession
               of
               Luther
               him self
               deliuered
               in
               his
               owne
               wordes
               ,
               or
               els
               the
               testimonies
               of
               learned
               protestantes
               ;
               so
               shall
               we
               see
               that
               our
               minister
               here
               perfectly
               acted
               his
               part
               ,
               in
               bouldly
               mantayning
               against
               such
               euident
               testimonies
               ,
               that
               what
               may
               seeme
               to
               detract
               from
               Luthers
               honesty
               ,
               and
               integrity
               ,
               are
               but
               the
               fictions
               of
               his
               enemies
               .
               
               And
               here
               for
               greater
               compendiousnes
               ,
               I
               will
               insiste
               onely
               in
               two
               pointes
               ,
               first
               in
               displaying
               in
               part
               his
               Sensuality
               :
               Secondly
               his
               Pryde
               .
            
             
               And
               first
               touching
               his
               sayinges
               of
               lust
               and
               incontinency
               ,
               he
               thus
               admonisheth
               .
               a
               
                 Si
                 non
                 vult
                 vxor
                 ,
                 aut
                 non
                 possit
                 ,
                 veniat
                 ancilla
                 .
                 If
                 the
                 wyfe
                 will
                 not
                 or
                 can
                 not
                 ,
                 let
                 the
                 maid
                 come
                 .
              
               Againe
               he
               thus
               writeth
               .
               b
               
                 As
                 it
                 is
                 not
                 in
                 my
                 power
                 that
                 I
                 should
                 be
                 no
                 man
                 :
                 so
                 it
                 is
                 not
                 in
                 my
                 power
                 that
                 I
                 should
                 be
                 without
                 a
                 woman
                 .
              
               And
               there
               after
               .
               
                 It
                 is
                 not
                 in
                 our
                 power
                 either
                 that
                 it
                 should
                 be
                 stayed
                 or
                 omitted
                 ,
                 but
                 it
                 is
                 as
                 necessary
                 ,
                 as
                 that
                 I
                 should
                 be
                 a
                 man
                 ,
                 and
                 more
                 necessary
                 then
                 to
                 eat
                 ,
                 drink
                 ,
                 purge
                 ,
                 make
                 cleane
                 the
                 nose
                 &c.
                 
              
               And
               yet
               more
               fully
               he
               speaketh
               of
               his
               owne
               incontinency
               in
               these
               wordes
               .
               c
               
                 I
                 am
                 almost
                 mad
                 through
                 the
                 rage
                 of
                 lust
                 and
                 desire
                 of
                 women
                 .
              
               As
               also
               he
               thus
               further
               confesseth
               .
               d
               
                 I
                 am
                 burned
                 with
                 the
                 great
                 flame
                 of
                 my
                 vntamed
                 flesh
                 :
                 I
                 who
                 ought
                 to
                 be
                 feruent
                 in
                 spirit
                 ,
                 am
                 feruent
                 in
                 the
                 flesh
                 ,
                 in
                 lust
                 ,
                 slouth
                 ,
                 &c.
                 
                 Eight
                 dayes
                 are
                 now
                 past
                 ,
                 wherein
                 I
                 neither
                 write
                 ,
                 pray
                 ,
                 nor
                 study
                 ,
                 being
                 uexed
                 partly
                 with
                 temptation
                 of
                 the
                 flesh
                 ,
                 partly
                 with
                 other
                 trouble
                 .
              
            
             
               This
               point
               is
               so
               euident
               ,
               that
               
                 Benedict
                 Morgenstern
              
               a
               protestant
               writer
               saith
               of
               the
               Caluenistes
               ,
               when
               they
               intend
               at
               any
               tyme
               to
               geue
               assent
               or
               prouocation
               to
               nature
               :
               
                 Non
                 verentur
                 inter
                 se
                 dicere
                 ,
                 hodie
                 Lutheranicè
                 vinemus
                 .
                 They
                 were
                 not
                 afraid
                 to
                 say
                 among
                 them selues
                 ,
                 to
                 day
                 we
                 will
                 liue
                 after
                 the
                 manner
                 of
                 Luther
                 .
              
               e
               Thus
               vsing
               the
               name
               of
               Luther
               ,
               the
               more
               fully
               to
               expresse
               the
               libidenous
               lyfe
               and
               custome
               of
               Luther
               .
            
             
               Now
               to
               all
               these
               confessions
               of
               his
               owne
               &
               other
               protestantes
               ,
               it
               can
               not
               be
               replyed
               that
               him self
               did
               write
               thus
               when
               he
               was
               a
               papist
               ,
               aud
               before
               his
               reuolt
               :
               for
               of
               his
               lyfe
               during
               his
               stay
               in
               the
               papacy
               ,
               you
               shall
               heare
               his
               owne
               report
               ,
               that
               f
               
                 he
                 honoured
                 the
                 Pope
                 
                 of
                 mere
                 conscience
                 ,
                 kept
                 chastity
                 ,
                 pouerty
                 ,
                 and
                 obedience
                 ,
                 and
                 whatsoeuer
                 (
                 saith
                 he
                 )
                 I
                 did
                 ,
                 I
                 did
                 it
                 with
                 a
                 single
                 heart
                 ,
                 of
                 good
                 zeale
                 ,
                 and
                 for
                 the
                 glory
                 of
                 god
                 ,
                 fearing
                 greauously
                 the
                 last
                 day
                 ,
                 and
                 desireous
                 to
                 be
                 saued
                 from
                 the
                 bothom
                 of
                 my
                 heart
                 .
              
               Thus
               he
               confesseth
               of
               the
               integrity
               of
               his
               mind
               and
               intention
               ,
               during
               the
               tyme
               of
               his
               continuing
               a
               catholick
               .
               And
               thus
               much
               of
               his
               inclination
               to
               lust
               and
               wantonnes
               .
            
             
               Now
               touching
               Luthers
               pryde
               (
               forbearing
               his
               owne
               sayinges
               deliuered
               most
               insolently
               ,
               in
               contempt
               of
               the
               auncient
               Fathers
               ,
               and
               of
               King
               Henry
               the
               eight
               )
               I
               will
               content
               my self
               with
               the
               testimonies
               onely
               of
               protestants
               ,
               who
               particulerly
               inueighed
               against
               him
               for
               his
               pryde
               .
               Zuinglius
               ,
               in
               reguard
               of
               his
               insupportable
               pryde
               ,
               thus
               saith
               of
               him
               .
               g
               
                 En
                 vt
                 totum
                 &c.
                 Behould
                 how
                 Sathan
                 laboureth
                 wholly
                 to
                 possesse
                 this
                 man.
              
               And
               OEcolampadius
               admonisheth
               Luther
               ,
               h
               to
               
                 beware
                 ,
                 lest
                 being
                 puffed
                 vp
                 by
                 arogancy
                 and
                 pryde
                 ,
                 he
                 be
                 seduced
                 by
                 Sathan
                 .
              
               Answearably
               hereto
               
                 Conradus
                 Regius
              
               a
               learned
               and
               famous
               protestant
               ,
               thus
               writeth
               of
               him
               .
               i
               
                 Deus
                 propter
                 peccatum
                 superbiae
                 &c.
                 God
                 ,
                 by
                 reason
                 of
                 the
                 sinne
                 of
                 pryde
                 wherewith
                 Luther
                 was
                 puffed
                 vp
                 (
                 as
                 many
                 of
                 his
                 owne
                 writinges
                 do
                 witnes
                 )
                 haith
                 taken
                 away
                 his
                 true
                 spirit
                 f●om
                 him
                 ,
                 as
                 he
                 did
                 from
                 the
                 Prophets
              
               3.
               
               Reg.
               22.
               
                 and
                 in
                 place
                 thereof
                 ,
                 haith
                 geuen
                 him
                 a
                 proud
                 ,
                 angry
                 ,
                 and
                 lying
                 spirit
                 .
              
            
             
               To
               conclude
               ,
               omitting
               diuers
               other
               learned
               protestantes
               testimonies
               ,
               the
               Diuines
               of
               Tigur
               being
               Caluenistes
               ,
               thus
               censure
               Luthers
               booke
               writen
               against
               the
               Sacramentaries
               ,
               and
               Zuinglians
               ,
               that
               it
               was
               k
               
                 Liber
                 plenus
                 demoniis
                 ,
                 plenus
                 impudici●
                 dicteriis
                 :
                 scatet
                 tracundia
                 et
                 furore
                 .
              
               And
               thus
               we
               fynd
               in
               what
               height
               of
               spirit
               ,
               and
               elation
               of
               mind
               ,
               he
               did
               write
               against
               his
               owne
               brethren
               ,
               and
               how
               for
               the
               same
               he
               was
               rebuked
               by
               them
               .
            
             
             
               Now
               hauing
               displaid
               in
               part
               Luthers
               deportment
               ,
               and
               this
               ,
               either
               from
               his
               owne
               mouth
               ,
               or
               from
               the
               confessions
               of
               his
               owne
               brethren
               :
               I
               refer
               two
               thinges
               to
               the
               Readers
               consideration
               ,
               one
               ,
               whether
               our
               D.
               did
               auer
               an
               vntruth
               or
               no
               ,
               in
               iustifiing
               ,
               that
               whatsoeuer
               could
               be
               produced
               against
               Luthers
               life
               &
               conuersation
               ,
               was
               malignantly
               forged
               onely
               by
               vs
               his
               enemies
               .
            
             
               The
               second
               (
               and
               that
               much
               more
               importing
               )
               whether
               it
               standeth
               with
               probability
               of
               reason
               ,
               or
               the
               accustomed
               course
               of
               Gods
               proceding
               (
               who
               euer
               electeth
               meanes
               sutable
               and
               proportionable
               to
               their
               ēdes
               )
               to
               make
               choice
               ,
               for
               the
               restoring
               and
               replanting
               the
               truth
               of
               his
               Gospell
               and
               Religion
               (
               supposing
               it
               was
               then
               decayed
               )
               of
               a
               man
               whose
               course
               of
               lyfe
               ,
               writings
               ,
               and
               doctrine
               ,
               do
               euen
               breath
               onely
               pryde
               ,
               contumacy
               ,
               sensuality
               ,
               Sardanapalisme
               ,
               and
               luxury
               .
            
             
               Here
               now
               M.
               Whyte
               I
               haue
               thought
               good
               in
               the
               enumeration
               of
               your
               lyes
               ,
               to
               end
               with
               Luther
               ,
               as
               originally
               from
               him
               ,
               you
               first
               did
               suck
               your
               lyinge
               doctrine
               .
               Onely
               I
               will
               conclude
               with
               this
               ,
               that
               since
               you
               are
               entred
               with
               our
               vulgar
               multitude
               (
               who
               cheifly
               rest
               vpon
               the
               outward
               graine
               and
               appearance
               of
               thinges
               )
               into
               the
               number
               and
               catologue
               of
               our
               new
               Euangelicall
               Prophets
               :
               I
               would
               wish
               such
               your
               folowers
               ,
               to
               entertaine
               an
               impartiall
               vew
               and
               consideration
               of
               this
               and
               other
               your
               forgeries
               and
               sleightes
               ,
               which
               if
               they
               do
               ,
               doubtlesse
               they
               shall
               in
               the
               ende
               fynde
               and
               acknowledg
               ,
               that
               you
               are
               guided
               therein
               euen
               by
               that
               ghostly
               enemy
               of
               mannes
               soule
               ,
               who
               once
               said
               :
               l
               
                 Egrediar
                 ,
                 &
                 ero
                 spiritus
                 mendaex
                 in
                 ore
                 omnium
                 Prophetarum
                 eiu●
                 .
                 I
                 will
                 go
                 forth
                 ,
                 and
                 will
                 be
                 a
                 lying
                 spirit
                 in
                 the
                 mouth
                 of
                 all
                 his
                 Prophets
                 .
              
            
          
        
         
           
           
             WHYTE
             DYED
             BLACK
          
           
             THE
             THIRD
             PART
             .
             Contayning
             diuers
             impertinences
             or
             absurd
             Illations
             ,
             or
             reasoninges
             ,
             drawne
             from
             Maister
             Whyte
             his
             alledged
             Authorities
             .
          
           
             
               The
               1.
               
               Paragraph
               .
               Werein
               are
               discouered
               strange
               Illations
               or
               arguinges
               ,
               in
               proofe
               that
               the
               Scriptures
               are
               the
               sole
               rule
               of
               Faith
               ,
               &
               against
               Traditions
               .
            
             
               HAuing
               in
               the
               two
               precedent
               partes
               set
               downe
               many
               corruptions
               and
               lyes
               practised
               by
               M.
               Whyte
               :
               it
               now
               followeth
               according
               to
               my
               former
               intended
               Methode
               ,
               that
               I
               also
               display
               diuers
               of
               his
               impertinent
               and
               absurde
               inferences
               and
               argumentes
               (
               for
               these
               three
               pointes
               ,
               to
               wit
               ,
               corrupting
               ,
               lying
               ,
               &
               idly
               or
               absurdly
               disputing
               ,
               are
               the
               three
               seuerall
               threedes
               whereof
               the
               whole
               worke
               of
               his
               Treatise
               is
               wouen
               .
               In
               all
               which
               (
               though
               different
               in
               them selues
               )
               he
               still
               retayneth
               one
               and
               the
               same
               intention
               of
               deceipt
               ,
               like
               the
               loade-stone
               ,
               which
               though
               often
               changeth
               his
               place
               ,
               yet
               neuer
               changeth
               it
               center
               .
            
             
               Now
               touchinge
               those
               his
               impertinences
               and
               loose
               illations
               ,
               the
               Reader
               is
               to
               conceaue
               ,
               that
               they
               consist
               
               in
               his
               alledging
               of
               such
               testimonies
               both
               of
               Scriptures
               ,
               Fathers
               ,
               and
               Catholick
               writers
               ,
               as
               being
               truly
               set
               downe
               ,
               do
               not
               neuerth●l●sse
               impugne
               that
               point
               of
               our
               Catholick
               doctrine
               ,
               against
               which
               they
               were
               by
               him
               so
               vrged
               .
               Which
               course
               of
               writing
               ,
               whether
               it
               may
               be
               ascrybed
               to
               our
               Doctors
               ignorance
               &
               want
               of
               learning
               ,
               or
               rather
               (
               which
               is
               more
               probable
               )
               to
               his
               malice
               against
               the
               Catholick
               Faith
               ,
               and
               desire
               to
               deceaue
               the
               simple
               and
               vnlearned
               ,
               or
               lastly
               to
               the
               beggery
               of
               his
               cause
               ,
               being
               deuoide
               of
               better
               arguments
               ,
               I
               leaue
               to
               him self
               to
               decide
               .
               But
               howsoeuer
               it
               is
               ,
               here
               I
               am
               to
               aduertise
               the
               Reader
               ,
               that
               in
               perusing
               of
               such
               authorities
               produced
               by
               M.
               Whyte
               ,
               he
               would
               euer
               recurr
               to
               the
               true
               state
               of
               the
               question
               ,
               and
               particulerly
               that
               he
               would
               apply
               the
               said
               sentences
               ,
               to
               that
               verie
               point
               or
               touch
               wherein
               the
               life
               of
               the
               question
               consisteth
               ,
               and
               then
               he
               shall
               find
               how
               rouingly
               ,
               &
               wandringly
               they
               are
               directed
               ,
               still
               glauncing
               by
               ,
               vpon
               some
               ignorant
               or
               wilfull
               mistaking
               or
               other
               ,
               neuer
               reaching
               the
               mark
               intended
               .
               And
               so
               he
               may
               apply
               the
               wordes
               of
               Tertulian
               ,
               though
               in
               a
               different
               sense
               ,
               to
               the
               loose
               writinges
               of
               M.
               Whyte
               and
               such
               others
               
                 Quemcunque
                 conceperint
                 ventum
                 argumentationis
                 scorpii
                 isti
                 ,
                 quocunque
                 se
                 acumine
                 impegerint
                 ,
                 vna
                 tam
                 linea
                 ista
                 :
              
               
               to
               wit
               the
               lyne
               drawne
               from
               our
               vnderstanding
               to
               the
               mayne
               point
               in
               controuersy
               .
            
             
               And
               here
               M.
               Whyte
               can
               not
               say
               ,
               in
               excuse
               of
               him self
               ,
               that
               such
               testimonies
               of
               this
               nature
               are
               produced
               by
               him
               onely
               to
               proue
               so
               much
               and
               no
               more
               ,
               as
               the
               wordes
               in
               their
               litterall
               and
               acknowledged
               sense
               ,
               do
               immediatly
               import
               :
               Which
               euasion
               is
               insufficient
               for
               two
               respects
               .
            
             
               First
               because
               the
               proof●
               of
               that
               which
               litterally
               &
               plainely
               they
               signify
               ,
               is
               not
               in
               controuersy
               betwene
               
               the
               protestantes
               and
               vs
               ,
               and
               therefore
               the
               iustifiing
               of
               so
               much
               being
               not
               denied
               by
               any
               learned
               Catholick
               ,
               is
               needelesly
               vndertaken
               .
            
             
               Secondly
               in
               that
               M.
               Whyte
               doth
               most
               labouriously
               ,
               painefully
               ,
               and
               purposly
               ,
               alledg
               the
               said
               testimonies
               ,
               to
               conuince
               ,
               and
               impugne
               ,
               some
               one
               Catholick
               poynt
               or
               other
               ,
               taught
               by
               vs
               ,
               and
               denyed
               by
               the
               protestantes
               ,
               and
               this
               his
               drift
               and
               scope
               is
               manifested
               ,
               either
               by
               his
               answearable
               entituling
               of
               the
               leaues
               wherein
               such
               authorities
               are
               found
               ,
               or
               els
               by
               his
               owne
               wordes
               precedent
               or
               subsequent
               to
               the
               said
               sentences
               .
            
             
               But
               to
               detayne
               the
               Reader
               no
               longer
               from
               these
               his
               allegations
               :
               The
               first
               point
               of
               this
               kynde
               which
               presenteth
               it self
               ,
               is
               as
               touching
               the
               Rule
               of
               Faith
               ,
               &
               reiecting
               of
               all
               Apostolicall
               Traditions
               :
               For
               pag.
               13.
               we
               thus
               read
               ,
               digres
               .
               3.
               
               
                 Wherein
                 by
                 the
                 Scriptures
                 ,
                 Fathers
                 ,
                 Reasons
                 ,
                 and
                 papistes
                 owne
                 confessions
                 ,
                 it
                 is
                 shewed
                 ,
                 that
                 the
                 Scripture
                 is
                 the
                 rule
                 of
                 Faith
                 :
              
               As
               likewise
               he
               entituleth
               that
               leafe
               and
               some
               others
               following
               ,
               in
               this
               manner
               .
               
                 The
                 Scripture
                 onely
                 ,
                 is
                 tho
                 iudg
                 &
                 rule
                 of
                 Faith.
              
               And
               so
               answearably
               hereto
               ,
               pag.
               17.
               beating
               the
               former
               tytle
               ,
               he
               thus
               saith
               .
               
                 Shall
                 the
                 Libertynes
                 be
                 recalled
                 from
                 their
                 blind
                 reuelations
                 ,
                 to
                 their
                 writen
                 text
                 :
                 and
                 shall
                 not
                 the
                 papistes
                 be
                 reuoked
                 from
                 their
                 vncertaine
                 Traditions
                 to
                 the
                 same
                 rule
                 ?
              
            
             
               But
               that
               we
               may
               the
               better
               behould
               how
               valiantly
               our
               minister
               impugneth
               all
               Traditions
               ,
               by
               erectinge
               the
               Scripture
               as
               sole
               rule
               of
               Faith
               :
               we
               are
               here
               to
               call
               vnto
               mind
               what
               the
               Catholick
               Church
               teacheth
               in
               this
               poynt
               .
            
             
               It
               then
               teacheth
               ,
               that
               the
               word
               of
               God
               is
               to
               limit
               and
               confine
               our
               Faith
               ,
               and
               that
               nothing
               is
               to
               be
               accompted
               as
               matter
               of
               faith
               ,
               which
               receaueth
               not
               it
               
               proofe
               from
               thence
               .
               Hereupon
               it
               teacheth
               further
               ,
               that
               this
               word
               is
               either
               writen
               ,
               which
               is
               commonly
               called
               the
               Scripture
               ,
               or
               els
               deliuered
               by
               Christ
               &
               his
               Church
               ,
               and
               this
               comprehendeth
               Traditions
               .
               Both
               these
               we
               beleue
               to
               be
               of
               infallible
               authority
               ,
               since
               the
               true
               and
               inward
               reason
               why
               the
               word
               of
               God
               is
               the
               word
               of
               God
               ,
               is
               not
               because
               it
               is
               writen
               ,
               rather
               then
               deliuered
               by
               speach
               ,
               (
               for
               this
               is
               merely
               extrinsicall
               to
               the
               point
               )
               but
               because
               the
               said
               word
               proceded
               from
               them
               ,
               who
               were
               infallibly
               and
               immediatly
               directed
               therein
               by
               the
               assistance
               of
               the
               holy
               Ghost
               .
            
             
               This
               supposed
               ,
               let
               vs
               see
               how
               M.
               Whyte
               proueth
               that
               the
               writen
               word
               is
               onely
               the
               rule
               of
               Faith
               ,
               and
               consequētly
               that
               there
               are
               no
               Traditions
               of
               the
               Church
               which
               may
               also
               in
               part
               be
               a
               rule
               thereof
               ,
            
             
               First
               then
               our
               Doctor
               vrgeth
               to
               this
               end
               seuerall
               places
               of
               Scripture
               ,
               as
               (
               among
               others
               )
               that
               of
               Salomon
               .
               a
               
                 The
                 scripture
                 will
                 make
                 a
                 man
                 vnderstand
                 righteousnes
                 ,
                 and
                 iudgment
                 ,
                 and
                 equity
                 ,
                 &
                 euery
                 good
                 path
                 .
              
               Againe
               that
               of
               Esay
               .
               b
               
                 We
                 must
                 repaire
                 to
                 the
                 Law
                 ,
                 to
                 the
                 testimony
                 :
                 if
                 any
                 speake
                 not
                 according
                 to
                 that
                 word
                 ,
                 there
                 is
                 no
                 light
                 in
                 him
                 .
              
               Also
               out
               of
               Malachy
               .
               c
               
                 Remember
                 the
                 Law
                 of
                 Moyses
                 my
                 seruant
                 ,
                 which
                 I
                 commaunded
                 him
                 in
                 Horeb
                 for
                 all
                 Israell
                 ,
                 with
                 the
                 statutes
                 &
                 Iudgmentes
                 .
              
               In
               lyke
               sort
               he
               alledgeth
               ,
               that
               Abraham
               answearing
               the
               rich
               glutton
               ,
               said
               ,
               that
               d
               
                 his
                 brethren
                 had
                 Moyses
                 and
                 the
                 Prophets
                 .
              
            
             
               Now
               that
               the
               Reader
               may
               see
               ,
               how
               well
               these
               texts
               are
               to
               the
               point
               controuerted
               ,
               I
               will
               set
               some
               of
               them
               downe
               in
               forme
               of
               Argument
               ,
               and
               so
               apply
               them
               to
               M.
               Whytes
               purpose
               .
               As
               first
               thus
               .
               Salomon
               said
               of
               the
               Scriptures
               of
               the
               old
               Testament
               .
               
                 The
                 Scripture
                 will
                 make
                 a
                 man
                 vnderstand
                 righteousnes
                 ,
                 and
                 Iudgment
                 ,
                 and
                 equity
                 ,
                 and
                 euery
                 good
                 path
                 :
                 Ergo
                 now
                 in
                 the
                 tyme
                 of
                 
                 Christianity
                 ,
                 there
                 are
                 no
                 Traditions
                 ,
                 but
                 the
                 Scripture
                 of
                 the
                 old
                 Testament
                 ,
                 it
                 the
                 onely
                 rule
                 of
                 Faith.
              
               Againe
               ,
               
                 Remember
                 the
                 Law
                 of
                 Moyses
                 my
                 seruant
                 ,
                 which
                 I
                 commaunded
                 him
                 in
                 Horeb
                 ,
                 for
                 all
                 Israell
                 ,
                 with
                 the
                 statutes
                 &
                 iudgments
                 ;
                 Therefore
                 no
                 Traditions
                 .
              
               Lastly
               .
               
                 The
                 brethren
                 of
                 the
                 rich
                 glutton
                 had
                 Moyses
                 and
                 the
                 Prophets
                 :
                 Therefore
                 no
                 pointes
                 of
                 Christian
                 Faith
                 ,
                 are
                 to
                 be
                 proued
                 frō
                 any
                 Traditions
                 of
                 the
                 Church
                 .
              
               Strangly
               ,
               wildly
               ,
               &
               most
               exorbitantly
               concluded
               :
               for
               what
               reference
               haue
               these
               textes
               with
               the
               rule
               of
               Faith
               ,
               the
               which
               is
               not
               so
               much
               as
               glaunced
               at
               in
               any
               one
               of
               them
               ?
               or
               graunting
               that
               they
               had
               ,
               why
               should
               the
               old
               Testament
               ,
               be
               a
               paterne
               for
               the
               Faith
               professed
               in
               the
               new
               Testament
               ,
               since
               all
               Christians
               do
               graunt
               ,
               that
               the
               time
               of
               Grace
               ,
               is
               enriched
               with
               many
               priuiledges
               and
               immunities
               ,
               whereof
               the
               old
               Law
               was
               altogether
               depriued
               ?
            
             
               After
               these
               and
               such
               like
               textes
               of
               Scripture
               ,
               he
               descendeth
               ,
               to
               proue
               the
               soresaid
               point
               ,
               from
               the
               testimonies
               of
               the
               auncient
               Fathers
               :
               as
               ,
               to
               omitt
               diuers
               others
               ,
               he
               alledgeth
               Tertulian
               saying
               .
               e
               
                 The
                 Scripture
                 is
                 the
                 rule
                 of
                 Faith
                 ,
              
               which
               we
               graunt
               ,
               for
               we
               teach
               that
               it
               is
               
                 Regula
                 partialis
                 fidei
              
               ,
               a
               Rule
               of
               our
               faith
               in
               part
               ,
               yet
               hence
               it
               followeth
               not
               (
               which
               is
               the
               point
               here
               onely
               to
               be
               proued
               )
               that
               it
               is
               
                 Regula
                 totalis
              
               ,
               an
               entyre
               &
               sole
               rule
               of
               Faith
               ,
               without
               the
               help
               of
               any
               Traditions
               ,
               and
               as
               large
               in
               extent
               as
               our
               faith
               is
               .
            
             
               Also
               S.
               Augustine
               thus
               wryting
               f
               
                 This
                 controuersy
                 depending
                 betwene
                 vs
                 ,
                 requyres
                 a
                 Iudg
                 ,
                 let
                 Christ
                 therefore
                 iudg
                 ,
                 and
                 let
                 the
                 Apostle
                 Paule
                 iudg
                 with
                 him
                 ,
                 because
                 Christ
                 also
                 speaketh
                 in
                 his
                 Apostle
                 .
              
               As
               if
               Christ
               &
               his
               Apostles
               could
               not
               aswell
               speake
               in
               Traditions
               ,
               as
               in
               writinges
               ,
               or
               because
               graunting
               that
               that
               particuler
               controuersie
               there
               ment
               by
               S.
               Augustine
               ,
               was
               proued
               from
               the
               wrytinges
               of
               S.
               Paule
               :
               therefore
               all
               other
               
               Articles
               of
               Christian
               Religion
               ,
               should
               thence
               also
               receaue
               their
               sole
               proofe
               .
               Againe
               Gregory
               Nyssen
               tearming
               the
               Scripture
               ,
               g
               a
               
                 strait
                 and
                 inflexible
                 Rule
              
               ,
               as
               in
               that
               the
               Scriptute
               is
               inflexible
               and
               inchangeable
               for
               those
               pointes
               which
               it
               proueth
               ,
               therefore
               it
               alone
               and
               no
               Apostolicall
               traditions
               ,
               is
               to
               proue
               any
               article
               of
               our
               Faith.
               Lastly
               he
               introdu●eth
               S.
               Austine
               againe
               saying
               .
               
               
                 Whatsoeuer
                 thing
                 it
                 be
                 that
                 a
                 man
                 learnes
                 out
                 of
                 the
                 Scripture
                 ,
                 if
                 it
                 be
                 hurtfull
                 ,
                 there
                 it
                 is
                 condemned
                 ,
                 if
                 it
                 be
                 profitable
                 ,
                 there
                 it
                 is
                 found
                 .
              
               Which
               place
               particulerly
               concerning
               conuersation
               of
               life
               ,
               as
               vertue
               and
               vyce
               ,
               of
               both
               which
               ,
               the
               Scripture
               most
               fully
               discourseth
               ,
               how
               it
               may
               condemne
               Apostolicall
               traditions
               ,
               which
               may
               deliuer
               supernaturall
               and
               high
               misteries
               of
               Christian
               faith
               ,
               I
               leaue
               to
               the
               censure
               of
               any
               iudceous
               man.
               
            
             
               This
               done
               ,
               he
               next
               falleth
               to
               the
               sentences
               of
               more
               late
               Catholick
               writers
               ,
               as
               first
               of
               S.
               Thomas
               Aquinas
               saying
               .
               k
               
                 The
                 doctrine
                 of
                 the
                 Apostles
                 and
                 Prophets
                 ,
                 is
                 Canonicall
                 ,
                 because
                 it
                 is
                 the
                 Rule
                 of
                 our
                 vnderstanding
                 ,
              
            
             
               But
               what
               do
               these
               wordes
               force
               ,
               onely
               in
               the
               behalfe
               of
               Scripture
               ,
               and
               against
               Apostolicall
               Traditions
               ,
               since
               in
               leede
               they
               do
               not
               peculierly
               concerne
               the
               Scripture
               ,
               but
               (
               as
               the
               wordes
               litterally
               import
               )
               that
               the
               doctrine
               of
               the
               Apostles
               and
               Prophets
               in
               generall
               ,
               whether
               it
               be
               written
               or
               vnwritten
               ,
               is
               Canonicall
               .
               Againe
               he
               vrgeth
               S.
               Thomas
               the
               second
               tyme
               l
               
                 Our
                 Faith
                 reste●h
                 and
                 st●eth
                 it self
                 ,
                 vpon
                 the
                 reuelation
                 geuen
                 to
                 the
                 Apostles
                 and
                 Prophets
                 ,
                 which
                 write
                 the
                 Canonicall
                 bookes
                 ,
                 and
                 not
                 vpon
                 reuelation
                 (
                 if
                 any
                 such
                 haue
                 bene
                 made
                 )
                 to
                 any
                 other
                 Doctors
                 .
              
               But
               who
               denies
               that
               the
               prophets
               &
               Apostles
               did
               write
               the
               canonicall
               bookes
               ?
               Or
               who
               reacheth
               that
               our
               Faith
               ought
               to
               rest
               vpon
               the
               reuelation
               of
               any
               other
               Doctors
               then
               the
               Prophets
               &
               the
               Apostles
               ?
               Or
               shew
               any
               reason
               (
               which
               is
               the
               cheif
               point
               
               in
               this
               sentence
               to
               be
               shewed
               )
               why
               the
               reuelations
               of
               the
               Prophets
               ,
               and
               especially
               the
               Apostles
               ,
               may
               not
               aswell
               comprehend
               traditions
               ,
               as
               the
               writen
               word
               .
            
             
               In
               like
               sort
               he
               bringeth
               in
               Gerson
               saying
               .
               m
               
                 Scripture
                 is
                 the
                 Rule
                 of
                 our
                 faith
                 ,
                 which
                 being
                 well
                 vnderstoode
                 ,
                 noe
                 authority
                 of
                 men
                 is
                 to
                 be
                 admitted
                 against
                 it
                 .
              
               As
               I
               haue
               said
               before
               ,
               we
               do
               teach
               that
               the
               Scripture
               is
               the
               Rule
               of
               Faith
               ,
               but
               not
               the
               sole
               Rule
               ,
               which
               M.
               Whyte
               ought
               to
               proue
               .
               Againe
               we
               willingly
               acknowledg
               ,
               that
               no
               authority
               of
               man
               is
               to
               stand
               against
               the
               Scripture
               :
               but
               what
               doth
               this
               impeach
               Apostolicall
               traditions
               ,
               which
               are
               nomore
               the
               bare
               authority
               of
               man
               ,
               then
               the
               Scripture
               it self
               ,
               both
               equally
               proceding
               frō
               God
               ,
               by
               the
               assistance
               of
               the
               holy
               Ghost
               ?
            
             
               Finally
               he
               comes
               in
               with
               Perisius
               ,
               wryting
               that
               n
               
                 The
                 Authority
                 of
                 no
                 Sainct
                 ,
                 is
                 of
                 infallible
                 truth
                 :
                 for
                 S.
                 Augustine
                 geues
                 that
                 honour
                 onely
                 to
                 the
                 sacred
                 Scriptures
                 .
              
            
             
               But
               here
               the
               question
               is
               not
               touching
               the
               tradition
               of
               any
               other
               Sainctes
               ,
               then
               onely
               of
               our
               Sauiour
               &
               his
               Apostles
               ,
               and
               the
               whole
               Church
               :
               yet
               we
               see
               Peresius
               here
               speaking
               of
               Sainctes
               ,
               must
               needes
               meane
               only
               of
               Particuler
               Sainctes
               ,
               or
               holy
               men
               since
               the
               tymes
               of
               the
               Apostles
               ,
               seing
               otherwise
               he
               should
               teach
               (
               which
               were
               most
               wicked
               )
               that
               the
               authority
               of
               the
               Apostles
               and
               the
               Euangelistes
               ,
               are
               not
               of
               infallible
               truth
               .
            
             
               Besides
               S.
               Augustine
               in
               that
               place
               restrayneth
               ,
               without
               any
               reference
               at
               all
               to
               Traditions
               ,
               his
               meaning
               onely
               to
               the
               writinges
               of
               priuate
               Doctors
               ,
               in
               respect
               of
               the
               sacred
               Scripture
               :
               and
               in
               this
               reguard
               (
               still
               speaking
               of
               bookes
               written
               )
               we
               all
               graunt
               that
               the
               Scripture
               is
               of
               an
               infallible
               truth
               .
            
             
               Such
               vnprofitable
               and
               wast
               testimonies
               M.
               Whyte
               is
               accustomed
               to
               heape
               together
               in
               his
               booke
               ,
               the
               which
               ,
               that
               they
               shall
               not
               so
               easely
               be
               espied
               ,
               he
               subtilly
               
               (
               for
               the
               most
               part
               )
               mingleth
               them
               with
               other
               Authorities
               more
               pertinent
               ,
               at
               least
               in
               outward
               for
               the
               &c
               shew
               of
               wordes
               :
               lyke
               a
               good
               Captaine
               ,
               who
               rangeth
               his
               worst
               &
               weakest
               souldiers
               ,
               in
               the
               middest
               &
               th●ong
               of
               the
               more
               experienced
               ,
               so
               making
               those
               formes
               to
               serue
               onely
               to
               encrease
               (
               in
               the
               enemies
               eye
               )
               the
               number
               ,
               though
               not
               their
               force
               .
            
          
           
             
               The
               2.
               
               Paragraph
               .
               Wherein
               are
               discussed
               certaine
               Arguments
               drawne
               from
               Scriptures
               and
               Fathers
               ,
               in
               proofe
               that
               the
               sacred
               Scriptures
               ,
               &
               the
               true
               sense
               there
               of
               ,
               are
               made
               sufficiently
               known
               vnto
               vs
               without
               any
               approbation
               or
               explication
               of
               the
               Church
               .
            
             
               The
               next
               subiect
               of
               his
               loose
               kind
               of
               Inferences
               ,
               wherein
               I
               will
               insist
               ,
               partly
               conspireth
               with
               the
               former
               ,
               and
               is
               touching
               the
               absolute
               and
               supreme
               soueraig●ty
               of
               the
               Scriptures
               in
               determining
               of
               controuersies
               ,
               without
               any
               needefull
               explicatiō
               of
               gods
               Church
               ,
               this
               assertion
               being
               indeede
               a
               head
               Theoreme
               or
               principle
               with
               the
               sectaries
               of
               this
               age
               .
               For
               page
               4●
               .
               M.
               Whyte
               thus
               writeth
               .
               Digressio
               .
               11.
               prouing
               ,
               that
               
                 The
                 Scripture
                 it self
                 ,
                 haith
                 that
                 outward
                 authority
                 whereupon
                 our
                 faith
                 is
                 built
                 ,
                 and
                 not
                 the
                 Church
                 .
              
            
             
               Now
               here
               for
               the
               better
               vindicating
               and
               freeing
               vs
               from
               all
               contumelious
               calumnies
               touching
               our
               supposed
               contempt
               of
               the
               Scriptures
               ,
               as
               also
               for
               the
               more
               manifest
               discouery
               of
               M.
               Whytes
               weake
               arguing
               herein
               :
               the
               Reader
               is
               to
               take
               notice
               ,
               that
               the
               Catholicks
               do
               ascribe
               all
               due
               reuerence
               ,
               estimation
               ,
               and
               respect
               
               to
               the
               Scripture
               whatsoeuer
               ,
               acknowledging
               it
               to
               be
               gods
               embassadour
               ,
               which
               vnfouldeth
               vnto
               man
               vpon
               earth
               ,
               the
               sacred
               will
               and
               pleasure
               of
               our
               heauenly
               King
               :
               as
               also
               that
               it
               is
               the
               spirituall
               Tenure
               by
               the
               which
               we
               make
               claime
               to
               our
               eternall
               and
               celestiall
               enheritance
               .
               In
               like
               sort
               they
               willingly
               confesse
               ,
               that
               Scripture
               is
               Scripture
               ,
               and
               the
               word
               of
               God
               ,
               before
               it
               receaue
               any
               approbation
               from
               the
               Church
               :
               as
               also
               that
               this
               or
               that
               is
               the
               true
               sense
               of
               any
               particuler
               text
               of
               the
               Scripture
               ,
               before
               the
               Church
               do
               confirme
               the
               same
               .
               Notwithstanding
               ,
               seing
               the
               true
               sense
               of
               the
               Scripture
               ,
               is
               as
               it
               were
               the
               very
               Soule
               which
               informeth
               the
               body
               of
               the
               letter
               ,
               and
               that
               the
               Scripture
               is
               to
               be
               vnderstoode
               by
               the
               Reader
               ,
               with
               that
               spirit
               with
               the
               which
               it
               was
               written
               ,
               to
               wit
               ,
               with
               the
               spirit
               of
               the
               holy
               Ghost
               :
               Therefore
               we
               do
               hold
               ,
               that
               (
               so
               far
               as
               concerneth
               our
               taking
               of
               notice
               ,
               that
               this
               or
               that
               is
               the
               Scripture
               of
               Gods
               word
               ,
               or
               that
               this
               is
               the
               true
               sense
               of
               such
               a
               passage
               thereof
               ,
               intended
               by
               the
               holy
               Ghost
               )
               we
               are
               to
               recurre
               to
               the
               authority
               of
               the
               Church
               ,
               which
               we
               beleue
               to
               be
               directed
               and
               guided
               therein
               by
               the
               same
               holy
               Ghost
               ,
               according
               as
               the
               Scripture
               it self
               in
               seuerall
               places
               1
               assureth
               vs.
               
            
             
               But
               now
               let
               vs
               come
               to
               the
               proues
               and
               testimonies
               produced
               by
               M.
               Whyte
               ,
               to
               conuince
               ,
               that
               the
               Scripture
               ,
               so
               far
               forth
               as
               we
               are
               to
               take
               acknowledgment
               thereof
               (
               for
               this
               onely
               is
               here
               the
               point
               of
               the
               doubt
               as
               I
               shewed
               aboue
               )
               needeth
               not
               (
               for
               warranting
               to
               vs
               that
               it
               is
               the
               word
               of
               God
               ,
               or
               for
               explicating
               the
               true
               sense
               thereof
               )
               and
               Authority
               or
               approbation
               of
               the
               Church
               .
               And
               first
               he
               bringeth
               to
               this
               end
               diuers
               texts
               of
               Scripture
               contayning
               the
               worth
               and
               dignity
               of
               it self
               ,
               as
               when
               it
               is
               tearmed
               an
               2
               
                 Immor
                 .
                 all
                 seede
                 .
                 The
              
               3
               
                 demonstration
                 of
                 the
                 Spi●it
                 &
                 power
                 .
              
               that
               it
               is
               4
               
               
                 Liuely
                 &
                 powerfull
              
               :
               that
               5
               
                 it
                 maketh
                 our
                 bear●●●
                 to
                 burne
                 within
                 vs.
              
               that
               6
               
                 It
                 geueth
                 a
                 greater
                 testimony
                 to
                 Christ
                 ,
                 then
                 Iohn
                 Baptist
                 could
                 geue
                 .
              
               that
               7
               
                 A
                 voice
                 from
                 heauen
                 is
                 not
                 so
                 sure
                 as
                 it
                 .
              
               that
               8
               
                 It
                 is
                 the
                 spirit
                 which
                 beareth
                 witnes
                 to
                 the
                 truth
                 thereof
                 .
              
               that
               9
               
                 If
                 we
                 receaue
                 the
                 witnes
                 of
                 men
                 ,
                 the
                 witnes
                 of
                 God
                 is
                 greater
                 ,
              
               Lastly
               he
               alledgeth
               those
               wordes
               of
               Christ.
               10
               
                 They
                 which
                 will
                 not
                 beleue
                 Moyses
                 wrytinges
                 ,
                 will
                 not
                 beleue
                 him
                 .
              
            
             
               Now
               let
               vs
               see
               how
               towardly
               our
               Minister
               can
               conclude
               from
               these
               textes
               ,
               against
               our
               former
               doctrine
               .
               
                 The
                 scripture
                 is
                 an
                 immortall
                 seede
                 ,
                 and
                 it
                 is
                 liuely
                 and
                 powerfull
                 :
                 Therefore
                 it
                 ought
                 to
                 receaue
                 no
                 authority
                 touching
                 the
                 manifesting
                 of
                 it
                 true
                 sense
                 to
                 vs
                 ,
                 from
                 Gods
                 Church
                 which
                 is
                 guided
                 with
                 the
                 holy
                 Ghost
                 .
              
               Againe
               .
               
                 It
                 is
                 the
                 demonstration
                 of
                 the
                 Spirit
                 and
                 power
                 ,
                 and
                 it
                 maketh
                 our
                 harts
                 to
                 burne
                 within
                 vs
                 :
                 Therefore
                 it
                 ought
                 to
                 receaue
                 no
                 authority
                 &c.
                 
                 If
                 we
                 receaue
                 the
                 witnes
                 of
                 men
                 ,
                 the
                 witnes
                 of
                 god
                 is
                 greater
                 ,
                 and
                 he
                 that
                 beleueth
                 not
                 Moyses
                 writings
                 ,
                 will
                 not
                 beleue
                 Christ
                 :
                 Therefore
                 the
                 Scripture
                 ought
                 to
                 receaue
                 no
                 authority
                 &c
                 :
              
               What
               inferences
               are
               these
               ?
               Or
               who
               would
               think
               ,
               that
               a
               learned
               minister
               of
               gods
               word
               ,
               the
               
                 via
                 lactea
              
               ,
               r
               a
               Doctor
               made
               onely
               for
               desert
               ,
               before
               his
               due
               ordinary
               tyme
               :
               Finally
               that
               M.
               Whyte
               (
               since
               this
               very
               name
               is
               supposed
               to
               comprehend
               woorth
               enough
               )
               should
               thus
               exorbitantly
               ,
               and
               extrauagantly
               inferre
               and
               conclude
               ,
               contrary
               to
               all
               precepts
               of
               art
               &
               Logicall
               rules
               ?
            
             
               But
               to
               passe
               on
               ,
               the
               more
               in
               his
               iudgment
               to
               depresse
               the
               Authority
               of
               the
               Church
               ,
               he
               bringeth
               in
               D.
               Stapleton
               ,
               though
               most
               impertinently
               alledged
               ,
               saying
               .
               12
               
                 The
                 Authority
                 of
                 the
                 Church
                 ,
                 is
                 but
                 a
                 thing
                 created
                 ,
                 distinct
                 from
                 the
                 first
                 verity
                 .
              
               which
               position
               we
               willingly
               admitt
               ,
               who
               acknowledg
               the
               Church
               to
               be
               
               a
               thing
               different
               from
               god
               who
               is
               the
               first
               truth
               though
               guided
               by
               his
               Spirit
               .
               Againe
               he
               produceth
               to
               the
               like
               effect
               S.
               Ambrose
               ,
               who
               thus
               writeth
               .
               13
               
                 Let
                 God
                 him self
                 teach
                 me
                 them●
                 steries
                 of
                 heauen
                 ,
                 not
                 man
                 who
                 knoweth
                 not
                 him self
                 :
                 Whom
                 may
                 I
                 beleue
                 in
                 the
                 thinges
                 of
                 god
                 ,
                 better
                 then
                 god
                 him self
              
               ?
               which
               sentence
               also
               we
               embrace
               ,
               yet
               do
               affirme
               that
               god
               teacheth
               vs
               more
               securely
               by
               the
               authority
               of
               the
               Church
               directed
               by
               his
               assistance
               (
               and
               consequently
               not
               by
               the
               authority
               of
               man
               )
               then
               by
               the
               mediation
               of
               each
               mannes
               priuate
               and
               vncertaine
               spirit
               .
            
             
               Also
               Salutanus
               is
               brought
               by
               him
               saying
               .
               14
               
                 All
                 that
                 men
                 say
                 needes
                 reasons
                 and
                 witnesses
                 ,
                 but
                 Gods
                 word
                 is
                 witnes
                 to
                 it self
                 ,
                 bicause
                 it
                 followeth
                 necessarily
                 ,
                 that
                 whatsoeuer
                 the
                 incorrupt
                 truth
                 speaketh
                 ,
                 must
                 needes
                 be
                 an
                 incorrupt
                 witnes
                 of
                 it self
                 :
              
               As
               if
               what
               the
               Church
               ,
               assisted
               by
               the
               holy
               Ghost
               ,
               said
               ,
               were
               the
               saying
               onely
               of
               man
               ,
               or
               as
               if
               the
               question
               were
               here
               ,
               whether
               Gods
               word
               be
               Gods
               word
               before
               it
               be
               defined
               by
               the
               Church
               (
               which
               no
               man
               denyeth
               )
               and
               not
               whether
               the
               members
               of
               the
               Church
               (
               which
               indeede
               is
               the
               point
               here
               issuable
               )
               is
               to
               accept
               of
               Gods
               word
               as
               his
               word
               ,
               by
               the
               Authority
               of
               his
               said
               Church
               .
            
             
               In
               like
               sort
               pag.
               53.
               to
               the
               former
               scope
               he
               produceth
               S.
               Augustine
               thus
               writing
               to
               the
               Manaches
               .
               15
               
                 You
                 see
                 this
                 is
                 your
                 endevour●
                 to
                 take
                 away
                 from
                 vs
                 the
                 Authorityes
                 of
                 the
                 Scriptures
                 ,
                 and
                 that
                 euery
                 ones
                 mind
                 might
                 be
                 his
                 Author
                 what
                 to
                 allow
                 ,
                 and
                 what
                 to
                 disalow
                 in
                 euery
                 text
                 ,
                 and
                 so
                 he
                 is
                 not
                 for
                 his
                 faith
                 made
                 subiect
                 to
                 the
                 Scripture
                 ,
                 but
                 maketh
                 the
                 Scripture
                 subiect
                 to
                 him self
                 &c.
                 
              
            
             
               Which
               wordes
               how
               they
               can
               touch
               the
               Catholickes
               ,
               I
               see
               not
               ,
               seing
               they
               seeke
               not
               to
               take
               away
               the
               Authority
               of
               the
               Scriptures
               ,
               which
               they
               willingly
               reuerence
               ,
               neither
               teach
               they
               ,
               that
               euery
               ones
               mind
               ought
               
               to
               be
               an
               authour
               what
               to
               allow
               ,
               or
               what
               to
               disalow
               in
               the
               exposition
               of
               any
               text
               ,
               for
               they
               rely
               herein
               vpon
               the
               iudgment
               of
               Gods
               vniuersall
               Church
               ,
               the
               former
               being
               indeede
               rather
               peculiar
               to
               the
               sectaries
               of
               this
               age
               ,
               in
               reguard
               of
               their
               priuate
               interpreting
               spirit
               .
               And
               presently
               after
               ,
               he
               also
               cyteth
               S.
               Augustine
               againe
               in
               the
               former
               booke
               .
               
                 Why
                 dost
                 thou
                 not
                 rather
                 submits
                 thy self
                 to
                 Euangelicall
                 Authority
                 ,
                 so
                 steedfast
                 ,
                 so
                 stable
                 ,
                 so
                 renowned
                 ,
                 and
                 by
                 certaine
                 succession
                 commended
                 from
                 the
                 Apostles
                 to
                 our
                 tymes
                 :
                 that
                 thou
                 maist
                 beleue
                 ,
                 that
                 thou
                 maist
                 behould
                 ,
                 that
                 thou
                 maist
                 learne
                 ,
                 all
                 those
                 thinges
                 which
                 hinder
                 thee
                 from
                 doing
                 it
                 through
                 thine
                 owne
                 vaine
                 &
                 peruerse
                 opinion
                 .
              
               How
               can
               these
               wordes
               be
               tentred
               &
               shamed
               to
               vs
               Catholickes
               ?
               Or
               how
               can
               it
               be
               tearmed
               a
               mannes
               owne
               vaine
               and
               peruerse
               opinion
               by
               receauing
               Euangelicall
               Authority
               as
               it
               is
               manifested
               to
               vs
               ,
               not
               by
               our
               owne
               imaginations
               ,
               but
               by
               the
               censure
               of
               the
               Church
               of
               God
               ,
               which
               is
               styled
               by
               the
               Apostle
               ,
               
                 Columna
                 &
                 firmamentum
                 veritatis
              
               .
            
             
               Thus
               we
               see
               how
               wandringly
               M.
               Whyte
               discourseth
               ,
               matching
               and
               coopling
               together
               through
               his
               malice
               and
               ignorance
               in
               arguing
               ,
               adulterate
               aud
               bastard
               conclusions
               ,
               with
               legitimate
               premisses
               .
               And
               after
               the
               like
               manner
               euen
               in
               the
               first
               leafe
               here
               alledged
               ,
               though
               somwhat
               before
               these
               last
               testimonies
               ,
               he
               vrgeth
               certaine
               textes
               of
               Scripture
               intended
               of
               Christ
               ,
               as
               15
               
                 The
                 Scriptures
                 are
                 written
                 that
                 we
                 may
                 beleue
                 in
                 him
                 .
              
               Againe
               .
               16
               
                 He
                 that
                 beleueth
                 in
                 him
                 ,
                 haith
                 a
                 witnes
                 in
                 him selfe
                 .
              
               Thirdly
               17
               
                 We
                 are
                 all
                 built
                 vpon
                 the
                 foundation
                 of
                 the
                 Apostles
                 &
                 Prophets
                 .
                 Christ
                 him self
                 being
                 the
                 head
                 corner
                 stone
                 ,
                 in
                 whom
                 all
                 the
                 building
                 is
                 coopled
                 together
                 by
                 the
                 spirit
                 .
              
            
             
               Now
               to
               what
               end
               he
               mustereth
               all
               these
               sentences
               of
               Scripture
               god
               him self
               knoweth
               :
               for
               neither
               do
               they
               
               derogate
               any
               thing
               frō
               the
               Churches
               Authority
               ,
               since
               indeede
               they
               do
               not
               concerne
               it
               ,
               neither
               do
               they
               ascribe
               any
               more
               to
               Christ
               ,
               then
               all
               Catholickes
               doe
               acknowledg
               and
               beleue
               .
               But
               it
               semeth
               M.
               Whyte
               thought
               it
               good
               pollicy
               thus
               to
               lead
               serth
               in
               triumph
               ,
               whole
               squadrons
               of
               textes
               ,
               and
               other
               humaine
               testimonies
               ,
               that
               so
               they
               might
               seeme
               powerfull
               and
               terrible
               (
               how
               weake
               soeuer
               otherwise
               through
               his
               misapplications
               they
               were
               )
               against
               the
               Churches
               Authority
               ,
               the
               eye
               of
               the
               vnlearned
               .
               But
               to
               end
               this
               Paragraph
               ,
               here
               the
               Reader
               may
               see
               ,
               in
               how
               many
               impertinent
               allegatiōs
               M.
               Whyte
               haith
               insisted
               ,
               euen
               within
               the
               reading
               of
               two
               leaues
               together
               ,
               and
               all
               implicitly
               directed
               to
               charg
               the
               Catholickes
               with
               their
               disualuing
               the
               Scriptures
               ,
               through
               their
               acknowledging
               the
               Churches
               lawfull
               authority
               ,
               as
               if
               to
               contemne
               the
               church
               of
               God
               ,
               were
               an
               argument
               with
               him
               ,
               the
               more
               to
               admire
               the
               word
               of
               god
               .
               Thus
               he
               semeth
               to
               pertake
               (
               though
               in
               a
               different
               example
               ●
               with
               a
               certaine
               man
               recorded
               by
               Sulpitius
               ,
               18
               with
               whom
               euery
               one
               studious
               of
               vertue
               or
               abstinence
               ,
               was
               suspected
               with
               the
               heresy
               of
               the
               Priscilianistes
               .
            
          
           
             
               The
               3.
               
               Paragraph
               .
               Wherein
               are
               examined
               some
               of
               M.
               Whytes
               preofes
               against
               the
               Churches
               visibility
               .
            
             
               An
               other
               passage
               whereupon
               our
               minister
               spendeth
               his
               frothy
               and
               immateriall
               proofes
               ,
               is
               touching
               the
               inuisiblenes
               of
               the
               Church
               :
               first
               bearing
               the
               Reader
               in
               hand
               that
               by
               inuisibility
               he
               meaneth
               not
               an
               vtter
               extinction
               or
               disparition
               of
               the
               true
               Church
               ,
               and
               faith
               :
               yet
               after
               in
               effect
               he
               recalleth
               the
               same
               and
               thus
               writeth
               .
               
               pag.
               87.
               
               
                 When
                 we
                 say
                 the
                 Church
                 is
                 inuisible
                 ,
                 we
                 meane
                 that
                 all
                 the
                 externall
                 gouernment
                 thereof
                 ,
                 may
                 come
                 to
                 decay
                 ,
                 in
                 that
                 the
                 locall
                 and
                 personall
                 succession
                 of
                 pastors
                 may
                 be
                 interrupted
                 ,
                 the
                 discipline
                 hindred
                 ,
                 the
                 preachers
                 scattered
                 ,
                 and
                 all
                 the
                 outward
                 exercise
                 and
                 gouernment
                 of
                 religion
                 suspended
                 ,
                 whereby
                 it
                 shall
                 come
                 to
                 passe
                 ,
                 that
                 in
                 all
                 the
                 world
                 you
                 can
                 not
                 see
                 any
                 one
                 particuler
                 Church
                 professing
                 the
                 true
                 faith
                 whereunto
                 you
                 may
                 sa●fly
                 ioyne
                 your self
                 ,
                 by
                 reason
                 persecution
                 and
                 heresyes
                 ,
                 shall
                 haue
                 ouerflowed
                 all
                 Churches
                 ,
                 as
                 Noes
                 flood
                 did
                 the
                 world
                 &c.
                 
              
               Thus
               you
               see
               how
               liberally
               and
               fully
               he
               here
               deliuereth
               (
               though
               in
               the
               beginning
               of
               that
               Chapter
               he
               speaketh
               more
               mincingly
               thereof
               .
               )
               Now
               if
               the
               discipline
               may
               be
               hindred
               ,
               the
               preachers
               scattered
               &c.
               then
               shall
               not
               the
               word
               be
               preached
               ,
               nor
               the
               Sacramentes
               ministred
               ,
               which
               are
               (
               at
               least
               by
               our
               aduersaries
               principles
               )
               inseperable
               markes
               of
               the
               true
               Church
               ,
               and
               consequently
               ,
               they
               being
               taken
               away
               ,
               the
               Church
               for
               the
               tyme
               ,
               must
               be
               vtterly
               extinct
               .
            
             
               This
               being
               the
               true
               meaning
               of
               M.
               Whyte
               ,
               he
               vndertaketh
               to
               proue
               that
               the
               Catholickes
               do
               generally
               teach
               ,
               the
               like
               inuisibility
               of
               Gods
               Church
               ,
               and
               therefore
               he
               thus
               styleth
               those
               leaues
               ,
               
                 The
                 papistes
                 say
                 the
                 Church
                 is
                 inuisible
                 ,
              
               which
               inuisibility
               to
               be
               taught
               by
               the
               Catholickes
               ,
               that
               he
               may
               proue
               ,
               he
               haileth
               in
               all
               sayinges
               of
               any
               one
               Catholick
               Doctor
               or
               other
               ,
               which
               shew
               only
               that
               the
               Church
               of
               God
               ,
               is
               more
               cōspicuous
               at
               one
               time
               then
               an
               other
               ,
               which
               we
               all
               graūt
               ,
               yet
               from
               thence
               it
               can
               not
               be
               enforced
               ,
               that
               therefore
               by
               the
               Catholick
               doctrine
               ,
               it
               may
               be
               somtimes
               so
               latent
               ,
               as
               that
               it
               can
               not
               be
               knowne
               where
               it
               is
               .
            
             
               But
               to
               fortify
               this
               his
               false
               assertion
               ,
               he
               alledgeth
               Pererius
               in
               these
               wordes
               .
               3
               
                 In
                 the
                 ryme
                 of
                 Antiehrist
                 there
                 shall
                 be
                 no
                 Sacrament
                 in
                 publick
                 places
                 ,
                 neither
                 shall
                 
                 ●ay
                 publick
                 honour
                 be
                 geuen
                 it
                 ,
                 but
                 priuatly
                 and
                 priuily
                 shall
                 it
                 be
                 kept
                 and
                 honoured
                 .
              
               In
               the
               same
               manner
               he
               vrgeth
               Ouandus
               ,
               4
               that
               the
               masse
               in
               the
               time
               of
               Antichrist
               shall
               be
               celebrated
               but
               in
               very
               few
               places
               ,
               so
               that
               it
               shall
               seeme
               to
               be
               ceased
               .
               Now
               (
               to
               omitt
               that
               if
               the
               masse
               shall
               be
               celebrated
               in
               few
               places
               ,
               then
               must
               it
               be
               in
               some
               places
               ,
               &
               if
               in
               some
               places
               ,
               then
               is
               the
               Church
               visible
               euen
               in
               those
               places
               )
               what
               illation
               is
               this
               ?
            
             
               
                 The
                 Eucharist
                 or
                 the
                 masse
                 ,
                 shall
                 not
                 be
                 publickly
                 honoured
                 or
                 celebrated
                 in
                 Antichrists
                 tyme
                 ,
                 but
                 onely
                 in
                 priuate
                 or
                 in
                 secret
                 :
                 therefore
                 then
                 the
                 Church
                 shall
                 be
                 inuisible
                 and
                 unknowne
                 .
              
               The
               silynes
               of
               which
               argument
               is
               controuled
               euen
               by
               the
               wofull
               experience
               of
               our
               owne
               country
               at
               this
               present
               ,
               where
               the
               world
               seeth
               that
               the
               Masse
               and
               other
               Catholick
               Sacramentes
               ,
               are
               exercysed
               onely
               in
               priuate
               howses
               ,
               and
               not
               in
               publick
               Churches
               ;
               &
               yet
               who
               will
               from
               hence
               conclude
               ,
               that
               the
               Catholick
               Church
               here
               in
               England
               ,
               is
               latent
               and
               inuisible
               ,
               since
               the
               immoueable
               constancy
               and
               perseuerance
               of
               English
               Catholickes
               ,
               haith
               made
               them
               knowne
               and
               remarkable
               to
               all
               the
               partes
               of
               Christendome
               .
            
             
               He
               next
               alledgeth
               diuers
               Catholickes
               ,
               ioyntly
               teaching
               ,
               5
               that
               in
               the
               tyme
               of
               Antichrist
               ,
               
                 The
                 Sacrifice
                 of
                 the
                 Eucharist
                 shall
                 be
                 taken
                 away
                 ,
              
               which
               point
               being
               graunted
               ,
               yet
               proueth
               not
               that
               the
               true
               faith
               of
               Christ
               shall
               so
               fall
               away
               ,
               that
               none
               can
               then
               be
               named
               who
               shall
               professe
               the
               same
               .
               For
               seing
               that
               the
               celebrating
               of
               the
               Eucharist
               ,
               is
               an
               externall
               worshippe
               of
               god
               ,
               which
               though
               it
               be
               suspended
               for
               the
               time
               ,
               yet
               it
               is
               not
               necessarily
               accompanied
               with
               an
               inuisibility
               of
               the
               Church
               ,
               and
               a
               vanishing
               away
               of
               the
               true
               Faith
               of
               Christ
               ,
               euen
               in
               reguard
               of
               the
               persons
               who
               should
               performe
               the
               same
               .
               For
               this
               point
               is
               likwise
               made
               manifest
               by
               the
               imprisōed
               Preistes
               here
               in
               England
               ,
               whose
               
               publick
               exercise
               of
               their
               Religion
               ,
               though
               it
               be
               prohibited
               and
               restrained
               ,
               yet
               are
               they
               well
               knowne
               to
               the
               state
               ,
               by
               professing
               them selues
               in
               these
               times
               of
               pressures
               (
               through
               a
               true
               heroicall
               and
               spirituall
               fortitude
               )
               members
               of
               the
               Catholick
               Church
               .
            
             
               Next
               to
               the
               former
               testimonies
               ,
               he
               marshalleth
               
                 Gregory
                 De
                 Valentia
              
               thus
               writing
               .
               6
               
                 When
                 we
                 say
                 ,
                 the
                 Church
                 is
                 alwaies
                 conspicuous
                 ,
                 this
                 must
                 not
                 be
                 taken
                 ,
                 as
                 if
                 we
                 thought
                 it
                 might
                 at
                 euery
                 season
                 be
                 discerned
                 alike
                 easily
                 .
                 For
                 we
                 know
                 that
                 it
                 is
                 som-times
                 tossed
                 with
                 the
                 waues
                 of
                 erroures
                 ,
                 schismes
                 ,
                 and
                 persecutions
                 ,
                 that
                 to
                 such
                 as
                 are
                 vnskilfull
                 ,
                 and
                 do
                 not
                 discreetly
                 euough
                 weygh
                 the
                 circumstances
                 of
                 tymes
                 and
                 thinges
                 ,
                 it
                 shall
                 be
                 very
                 hard
                 to
                 be
                 knowne
                 &c.
                 
                 Therefore
                 we
                 deny
                 not
                 ,
                 but
                 that
                 it
                 will
                 be
                 harder
                 to
                 discerne
                 the
                 Church
                 at
                 some
                 tymes
                 ,
                 then
                 at
                 other
                 some
                 :
                 yet
                 this
                 we
                 auouch
                 ,
                 that
                 it
                 alwaies
                 migt
                 be
                 discerned
                 ,
                 by
                 such
                 as
                 could
                 wisly
                 esteeme
                 thinges
                 .
              
               Thus
               this
               Catholick
               Author
               wirh
               whom
               D.
               Stapleton
               is
               alledged
               7
               by
               M.
               Whyte
               ,
               to
               conspire
               herein
               .
               Now
               what
               doth
               this
               testimony
               make
               against
               vs
               ,
               since
               it
               chiefly
               proueth
               ,
               that
               the
               splendour
               of
               Gods
               Church
               ,
               is
               more
               radiant
               and
               shyning
               ,
               at
               one
               tyme
               ,
               then
               at
               an
               other
               (
               which
               we
               willingly
               graunt
               )
               but
               it
               is
               impertinently
               vrged
               to
               proue
               that
               it
               should
               be
               absolutly
               eclipsed
               ,
               (
               the
               point
               that
               ought
               to
               be
               euicted
               )
               nay
               it
               clearly
               conuinceth
               the
               contrary
               .
               For
               first
               the
               former
               wordes
               say
               that
               the
               
                 Church
                 is
                 alwaies
                 conspicuous
              
               .
               Secondly
               ,
               that
               the
               Church
               is
               alwaies
               discerned
               by
               those
               who
               wysely
               esteeme
               of
               thinges
               ,
               therefore
               to
               such
               it
               is
               alwaies
               visible
               :
               And
               thus
               doth
               M.
               Whytes
               owne
               testimony
               ,
               recoyle
               with
               great
               force
               vpon
               him self
               .
            
             
               After
               our
               Doctor
               haith
               ended
               with
               Catholick
               moderne
               wrvters
               ,
               he
               beginneth
               to
               proue
               the
               inuisibility
               of
               the
               Church
               ,
               from
               the
               authority
               of
               the
               auncient
               Fathers
               ,
               
               and
               among
               others
               (
               whom
               for
               breuity
               I
               pretermit
               )
               he
               alledgeth
               S.
               Chrisostome
               ,
               and
               vshereth
               his
               authority
               with
               this
               preface
               .
               
                 And
                 that
                 Chrisostome
                 thought
                 ,
                 the
                 Church
                 might
                 be
                 somtimes
                 inuisible
                 ,
                 appeareth
                 by
                 the
                 49.
                 homily
                 vpon
                 Mathew
                 where
                 he
                 saith
                 .
                 Since
                 the
                 tyme
                 that
                 heresy
                 haith
                 inuaded
                 the
                 Church
                 :
                 it
                 can
                 no
                 way
                 be
                 knowne
                 which
                 is
                 the
                 true
                 Church
                 of
                 Christ
                 ,
                 but
                 by
                 the
                 Scriptures
                 onely
                 ,
                 in
                 this
                 confusion
                 ,
                 it
                 can
                 no
                 wayes
                 els
                 be
                 knowne
                 .
              
               From
               which
               wordes
               ,
               I
               do
               collect
               a
               continuall
               visiblenes
               of
               the
               Church
               :
               for
               if
               the
               Scriptures
               be
               euer
               able
               to
               make
               the
               Church
               knowne
               ,
               then
               by
               them
               it
               is
               euer
               made
               visible
               ,
               and
               consequently
               ,
               (
               since
               the
               scriptures
               haue
               euer
               hitherto
               bene
               preserued
               ,
               and
               through
               Gods
               good
               prouidence
               no
               doubt
               shall
               be
               euen
               to
               the
               end
               of
               the
               world
               )
               the
               Church
               haith
               bene
               ,
               and
               shall
               be
               at
               all
               times
               made
               knowne
               and
               visible
               through
               the
               meanes
               of
               the
               Scripture
               .
               And
               thus
               disputing
               onely
               
                 ad
                 hominem
              
               ,
               do
               I
               turne
               the
               point
               of
               M.
               Whytes
               reason
               vpon
               himself
               .
            
             
               And
               this
               may
               suffice
               touching
               M.
               Whytes
               weake
               prouing
               of
               the
               latency
               of
               Christes
               Church
               :
               where
               the
               Reader
               may
               behould
               a
               longe
               teame
               (
               as
               it
               were
               )
               of
               his
               lame
               ,
               feeble
               ,
               and
               impotent
               authorities
               ,
               one
               still
               following
               an
               other
               ,
               taken
               from
               the
               writinges
               of
               Catholick
               Doctors
               and
               the
               Fathers
               ,
               whereof
               some
               do
               neither
               fortify
               ,
               nor
               hurt
               his
               cause
               ,
               and
               others
               do
               proue
               euen
               contrary
               to
               that
               ,
               for
               which
               he
               alledgeth
               them
               .
               In
               reguard
               of
               which
               his
               dull
               ,
               grosse
               ,
               and
               absurd
               kind
               of
               reasoning
               and
               arguing
               ,
               if
               it
               be
               true
               in
               Philosophy
               ,
               that
               the
               vnderstanding
               doth
               work
               better
               ,
               or
               worse
               ,
               as
               the
               spirits
               are
               more
               or
               lesse
               pure
               ,
               and
               that
               the
               spirits
               are
               become
               more
               or
               lesse
               pure
               ,
               according
               to
               the
               quality
               of
               the
               nutriment
               that
               the
               body
               taketh
               :
               I
               must
               then
               conclude
               ,
               that
               when
               M.
               Whyte
               penned
               this
               his
               
               Treatise
               particulerly
               for
               his
               deare
               Countrymen
               of
               Lancashyre
               (
               as
               himself
               saith
               )
               it
               semeth
               he
               then
               remayning
               there
               ,
               did
               vse
               to
               feede
               much
               on
               his
               Lancashire
               dish
               ,
               the
               Goose.
               
            
          
           
             
               The
               4.
               
               Paragraph
               .
               Wherein
               are
               discussed
               certaine
               proofes
               of
               M.
               W.
               in
               behalf
               of
               the
               protestantes
               markes
               of
               the
               Church
               .
            
             
               M.
               Whyte
               ,
               in
               page
               104.
               and
               some
               few
               leaues
               after
               ,
               discoursing
               of
               the
               notes
               of
               the
               Church
               ,
               vndertaketh
               to
               proue
               ,
               that
               
                 The
                 true
                 doctrine
                 of
                 faith
                 ,
                 and
                 lawfull
                 vse
                 of
                 the
                 Sacramentes
                 ,
                 are
                 the
                 proper
                 and
                 infallible
                 markes
                 ,
                 wherby
                 it
                 must
                 be
                 iudged
                 which
                 is
                 the
                 true
                 Church
                 .
              
            
             
               In
               proofe
               hereof
               ,
               he
               produceth
               diuers
               passages
               of
               Scripture
               ,
               where
               our
               Sauiour
               said
               ,
               7
               
                 My
                 sheepe
                 here
                 my
                 voice
              
               .
               And
               againe
               .
               8
               
                 Where
                 two
                 or
                 three
                 are
                 gathered
                 together
                 in
                 my
                 name
                 :
                 there
                 am
                 I
                 in
                 the
                 middest
                 of
                 them
                 .
              
               In
               lyke
               sort
               those
               wordes
               of
               S.
               Mathew
               .
               9
               
                 You
                 shall
                 know
                 the
                 false
                 prophets
                 by
                 their
                 frutes
                 .
              
               And
               finally
               that
               saying
               of
               S.
               Paule
               ,
               10
               
                 As
                 many
                 as
                 walk
                 ,
                 according
                 to
                 this
                 rule
              
               (
               meaning
               according
               to
               the
               rule
               of
               a
               true
               Faith
               )
               
                 peace
                 vpon
                 them
                 ,
                 and
                 mercy
                 ,
                 and
                 vpon
                 the
                 Israell
                 of
                 God.
              
               Againe
               those
               wordes
               of
               the
               Apostle
               touching
               the
               Church
               .
               11
               that
               
                 It
                 is
                 the
                 howshold
                 of
                 God
                 ,
                 built
                 vpon
                 the
                 foundation
                 of
                 the
                 Apostles
                 and
                 Prophets
                 .
              
               As
               also
               where
               it
               is
               said
               ,
               that
               the
               Scripture
               
                 is
                 a
              
               m
               
                 shyning
                 light
              
               .
            
             
               Now
               what
               Alcumist
               in
               the
               world
               can
               abstract
               out
               of
               any
               of
               these
               textes
               ,
               that
               sense
               or
               meaning
               which
               shall
               prooue
               ,
               that
               true
               doctrine
               is
               a
               sufficient
               mark
               to
               vs
               ,
               whereby
               we
               may
               infallibly
               discerne
               ,
               which
               is
               the
               
               true
               Church
               of
               God
               ?
               He
               may
               as
               easely
               draw
               fyre
               out
               of
               water
               ,
               or
               earth
               out
               of
               ayre
               ,
               betwene
               which
               ,
               there
               are
               no
               symbolizing
               qualities
               .
               For
               let
               vs
               see
               how
               probably
               we
               can
               inferre
               ,
               what
               is
               intended
               out
               of
               the
               said
               Scriptures
               :
               as
               thus
               .
               
                 Christ
                 saith
                 ,
                 My
                 shepe
                 here
                 my
                 voice
                 :
                 Therefore
                 true
                 doctrine
                 is
                 to
                 vs
                 a
                 signe
                 of
                 the
                 true
                 Church
                 .
              
               Againe
               ,
               
                 Where
                 two
                 or
                 three
                 are
                 gathered
                 together
                 in
                 my
                 name
                 ,
                 there
                 am
                 I
                 in
                 the
                 middest
                 of
                 them
                 :
                 Therfore
                 we
                 are
                 to
                 learne
                 the
                 true
                 Church
                 from
                 the
                 true
                 doctrine
                 .
              
               Strangely
               inferred
               :
               for
               how
               shall
               we
               know
               (
               euer
               abstracting
               the
               Authority
               of
               the
               Church
               )
               who
               are
               Christes
               sheepe
               ?
               or
               who
               are
               they
               which
               are
               gathered
               together
               in
               his
               name
               ?
               If
               it
               be
               replyed
               ,
               they
               are
               those
               who
               haue
               true
               doctrine
               :
               then
               I
               demaund
               ,
               how
               can
               we
               be
               assured
               who
               haue
               true
               doctrine
               ?
               If
               it
               be
               answeared
               ,
               they
               haue
               true
               doctrine
               ,
               who
               heare
               the
               word
               truly
               preached
               ,
               &
               enioy
               a
               perfect
               ministration
               of
               the
               Sacraments
               :
               then
               I
               aske
               ,
               how
               shall
               I
               be
               acertained
               ,
               that
               such
               do
               heare
               the
               word
               truly
               preached
               ,
               and
               enioy
               a
               perfect
               ministration
               of
               the
               Sacramentes
               ?
               But
               here
               my
               answear
               is
               at
               a
               stand
               ,
               and
               flieth
               for
               sanctuary
               ,
               to
               his
               Apocalypticall
               and
               reuealing
               spirit
               .
               Thus
               it
               is
               cleare
               in
               what
               circles
               &
               mazes
               M.
               Whyte
               ,
               or
               any
               other
               walketh
               ,
               through
               the
               vaine
               suggestions
               and
               imaginations
               ,
               of
               a
               light
               ,
               vaperous
               ,
               &
               giddy
               braine
               .
            
             
               The
               like
               connexion
               with
               the
               former
               conclusion
               ,
               haue
               the
               other
               places
               of
               Scripture
               aboue
               cyted
               :
               The
               which
               after
               he
               haith
               set
               downe
               ,
               then
               page
               107.
               he
               descendeth
               to
               the
               Authorities
               of
               Fathers
               ,
               and
               Catholick
               Authors
               ,
               labouring
               (
               though
               most
               weakly
               )
               to
               hayle
               from
               their
               wordes
               ,
               his
               former
               Illation
               .
               To
               this
               end
               he
               bringeth
               in
               S.
               Epiphanius
               saying
               of
               an
               heritike
               12
               
                 This
                 man
                 is
                 found
                 altogether
                 different
                 from
                 the
                 holy
                 Scriptures
                 &c.
                 
                 If
                 then
                 he
                 be
                 dissenting
                 from
                 them
                 ,
                 he
                 
                 is
                 altogether
                 an
                 alyen
                 from
                 the
                 holy
                 Catholick
                 Church
                 .
              
            
             
               Here
               we
               graunt
               ,
               that
               in
               the
               true
               nature
               of
               faith
               ,
               who
               dissenteth
               from
               the
               Scriptures
               ,
               dissenteth
               from
               the
               Church
               ,
               but
               yet
               this
               proueth
               not
               ,
               that
               the
               doctrine
               of
               faith
               ,
               or
               administration
               of
               the
               Sacramentes
               ,
               may
               serue
               to
               vs
               ,
               as
               markes
               ,
               to
               demonstrate
               out
               the
               Church
               .
               Againe
               he
               produceth
               M.
               Raynouldes
               affirming
               that
               13
               
                 The
                 true
                 Church
                 ,
                 and
                 the
                 true
                 faith
                 ,
                 are
                 so
                 knitt
                 together
                 ,
                 that
                 the
                 one
                 inferreth
                 and
                 concludeth
                 the
                 other
                 ,
                 for
                 from
                 the
                 true
                 Church
                 ,
                 is
                 concluded
                 the
                 true
                 faith
                 ,
                 and
                 from
                 the
                 true
                 faith
                 ,
                 the
                 true
                 Church
                 .
              
               All
               this
               is
               true
               ,
               yet
               it
               followeth
               not
               from
               hence
               ,
               that
               
                 faith
                 is
                 more
                 knowne
                 to
                 vs
                 then
                 the
                 Church
                 ,
              
               and
               couseqnently
               that
               it
               ought
               to
               serue
               to
               vs
               ,
               as
               a
               cleare
               and
               euident
               mark
               ,
               to
               point
               out
               aswell
               to
               the
               vnlearned
               ,
               as
               learned
               ,
               which
               is
               the
               true
               Church
               .
            
             
               Adde
               hereto
               ,
               that
               these
               wordes
               euen
               in
               M.
               Whytes
               sense
               ,
               asmuch
               impugne
               him
               as
               vs
               :
               for
               if
               they
               imply
               faith
               to
               be
               a
               marke
               of
               the
               Church
               :
               they
               also
               reciprocally
               imply
               the
               Church
               to
               be
               a
               marke
               of
               the
               true
               Faith.
               
            
             
               Finally
               ,
               to
               omitte
               many
               other
               testimonies
               of
               Catholickes
               produced
               to
               the
               lyke
               end
               (
               whose
               particuler
               answeares
               do
               ryse
               from
               the
               circumstances
               of
               the
               places
               ,
               and
               th●refore
               here
               omitted
               )
               he
               labouring
               to
               shew
               ,
               that
               Faith
               is
               knowne
               before
               the
               Church
               ,
               and
               consequently
               that
               it
               is
               a
               note
               thereof
               :
               bringeth
               in
               
                 Picus
                 Mirandula
              
               thus
               speaking
               of
               the
               Scriptures
               .
               14
               
                 They
                 do
                 not
                 moue
                 ,
                 they
                 do
                 not
                 perswade
                 ,
                 but
                 they
                 enforce
                 vs
                 ,
                 they
                 dry●e
                 vs
                 forward
                 ,
                 they
                 violently
                 constraine
                 vs.
                 Thou
                 readest
                 wordes
                 rudely
                 and
                 homely
                 ,
                 but
                 such
                 as
                 are
                 quick
                 ,
                 liuely
                 ,
                 flaming
                 ,
                 shyning
                 ,
                 pearcing
                 to
                 the
                 bottome
                 of
                 the
                 spirit
                 ,
                 and
                 by
                 their
                 admirable
                 power
                 ,
                 transforming
                 the
                 whole
                 man.
                 
              
            
             
               Now
               who
               can
               inferr
               out
               of
               these
               wordes
               ,
               that
               the
               Scripture
               is
               knowne
               to
               vs
               before
               the
               Church
               ,
               seeing
               indeede
               the
               priority
               of
               the
               one
               or
               the
               other
               ,
               is
               not
               so
               
               much
               as
               intimated
               here
               at
               all
               ?
               And
               what
               praises
               are
               here
               ascribed
               to
               the
               Scriptures
               ,
               may
               truly
               belonge
               vnto
               them
               after
               we
               are
               assured
               of
               their
               being
               ,
               and
               expositions
               by
               the
               warrant
               of
               Gods
               Church
               .
            
             
               Thus
               we
               fynde
               ,
               that
               the
               further
               we
               enter
               into
               our
               ministers
               booke
               ,
               the
               greater
               ouercharge
               of
               bootelesse
               and
               vnnecessary
               testimonies
               ,
               do
               euer
               present
               them selues
               to
               vs
               ,
               manifesting
               vnto
               the
               iudiceous
               and
               obseruant
               Reader
               ,
               that
               this
               worke
               (
               though
               the
               first
               borne
               of
               his
               braine
               )
               is
               abortiue
               ,
               imperfect
               ,
               and
               weake
               ,
               from
               all
               which
               stoare
               of
               impertinent
               proofes
               thus
               vauntingly
               by
               him
               alledged
               ,
               demonstratiuely
               (
               forsooth
               )
               to
               confirme
               ,
               what
               he
               still
               pretendeth
               to
               prooue
               :
               We
               may
               euict
               one
               irrefragable
               demonstration
               
                 ex
                 posteriori
              
               ,
               to
               wit
               ,
               that
               M.
               Whyte
               is
               absolutly
               ignorant
               in
               the
               doctrine
               of
               demonstrations
               .
            
          
           
             
               The
               5.
               
               Paragraph
               Wherein
               are
               examined
               strange
               kindes
               of
               arguinges
               ,
               against
               the
               authority
               of
               the
               Church
               .
            
             
               M.
               Whyte
               labouring
               to
               depresse
               the
               Churches
               auuhority
               ,
               and
               euer
               more
               and
               more
               venting
               out
               his
               venome
               and
               poysen
               against
               her
               ,
               in
               the
               some
               of
               that
               good
               spirit
               wherein
               he
               speaketh
               ,
               vndertaketh
               pag.
               126.
               &
               some
               others
               following
               ,
               to
               proue
               ,
               that
               the
               teaching
               of
               the
               Church
               is
               to
               be
               examined
               (
               for
               so
               he
               entituleth
               those
               leaues
               )
               As
               also
               he
               saith
               ,
               
                 It
                 is
                 necessary
                 for
                 euery
                 particuler
                 man
                 ,
                 to
                 examine
                 and
                 iudge
                 of
                 the
                 thinges
                 the
                 Church
                 teacheth
                 him
              
               ;
               thus
               geuing
               the
               raynes
               to
               euery
               priuate
               and
               ignorant
               fellow
               ,
               vnder
               the
               tecture
               &
               pretext
               of
               gods
               secret
               illuminations
               ,
               to
               iudg
               his
               owne
               iudg
               ,
               and
               so
               to
               call
               in
               question
               ,
               the
               reputation
               &
               honour
               
               of
               her
               from
               whose
               chast
               loynes
               euen
               him self
               is
               (
               at
               least
               originally
               )
               descended
               .
               But
               that
               we
               may
               better
               see
               how
               little
               conducing
               his
               testimonies
               alledged
               are
               to
               the
               purpose
               :
               let
               vs
               first
               set
               downe
               what
               the
               Catholickes
               do
               freely
               graunt
               &
               teach
               in
               this
               point
               .
            
             
               They
               ioyntly
               teach
               ,
               that
               the
               bound
               of
               subiecting
               ones
               self
               to
               the
               Churches
               Authority
               ,
               is
               properly
               incumbent
               vpon
               Christians
               ,
               who
               are
               made
               members
               of
               the
               Church
               by
               baptisme
               ,
               and
               consequently
               do
               owe
               their
               obedience
               thereunto
               ,
               and
               not
               vpon
               infidels
               or
               Iewes
               ,
               who
               are
               not
               obliged
               to
               embrace
               Christian
               Religion
               ,
               except
               they
               see
               it
               confirmed
               by
               miracles
               ,
               or
               some
               other
               enforcing
               reasons
               of
               credibility
               :
               Neuerthelesse
               ,
               though
               an
               heritike
               do
               sinne
               ,
               in
               doubting
               of
               the
               Churches
               Authority
               ,
               yet
               supposing
               that
               his
               doubt
               and
               sinne
               ,
               he
               doth
               not
               euill
               to
               examine
               the
               doctrine
               of
               the
               Church
               ,
               according
               to
               the
               Scriptures
               ,
               if
               so
               be
               he
               procedeth
               herein
               ,
               onely
               with
               a
               desyre
               of
               fynding
               the
               truth
               .
            
             
               Now
               let
               vs
               see
               what
               Authorities
               M.
               Whyte
               alledgeth
               to
               proue
               his
               former
               positions
               .
               First
               he
               vrgeth
               those
               wordes
               of
               the
               Apostle
               ,
               a
               
                 Try
                 all
                 thinges
                 ,
                 &
                 hould
                 that
                 which
                 is
                 good
                 .
              
               As
               also
               those
               of
               our
               Sau.
               b
               
                 If
                 any
                 man
                 will
                 do
                 the
                 will
                 of
                 God
                 ,
                 he
                 shall
                 know
                 of
                 the
                 doctrine
                 ,
                 whether
                 it
                 be
                 of
                 God
                 ,
                 or
                 whether
                 I
                 speake
                 of
                 my self
                 .
              
               And
               againe
               that
               of
               S.
               Iohn
               .
               c
               
                 Derely
                 beloued
                 beleue
                 not
                 euery
                 spirit
                 ,
                 but
                 try
                 the
                 spirits
                 whether
                 they
                 be
                 of
                 God.
              
               In
               like
               sort
               those
               wordes
               of
               Christ.
               d
               
                 Beware
                 of
                 false
                 prophets
                 ,
                 by
                 their
                 frutes
                 you
                 shall
                 know
                 them
                 .
              
               And
               finally
               (
               besides
               the
               example
               of
               the
               men
               of
               Beraea
               searching
               the
               Scriptures
               ,
               e
               )
               he
               vrgeth
               that
               where
               the
               Apostle
               counseleth
               the
               Hebrewes
               ,
               that
               f
               
                 Through
                 longe
                 custome
                 ,
                 they
                 should
                 haue
                 their
                 wittes
                 exercised
                 both
                 to
                 discerne
                 good
                 and
                 euill
                 .
              
               But
               for
               greater
               perspicuity
               ,
               
               let
               vs
               shape
               one
               or
               two
               of
               these
               textes
               ,
               to
               the
               true
               point
               here
               of
               the
               question
               .
               Thus
               then
               .
               
                 Try
                 all
                 thinges
                 ,
                 and
                 hould
                 what
                 is
                 good
                 :
                 therefore
                 euery
                 priuate
                 man
                 may
                 vndertake
                 to
                 censure
                 the
                 whole
                 Church
                 of
                 God.
              
               Which
               wordes
               indeede
               do
               not
               presse
               the
               doubt
               ,
               seeing
               both
               those
               wordes
               ,
               and
               that
               place
               of
               S.
               Iohn
               ,
               c.
               4.
               are
               directed
               properly
               to
               such
               onely
               ,
               to
               whom
               it
               belongeth
               to
               trye
               and
               examine
               ,
               both
               doctrine
               ,
               and
               spirits
               ,
               to
               wit
               ,
               not
               to
               euery
               particuler
               member
               of
               the
               Church
               ,
               but
               onely
               to
               the
               Bishops
               and
               Pastors
               thereof
               ,
               who
               are
               a
               
                 Speculatores
                 domus
                 Israel
              
               .
               Againe
               if
               by
               this
               text
               euery
               priuate
               man
               ,
               may
               trye
               ,
               reiect
               ,
               or
               allow
               ,
               all
               thinges
               at
               his
               pleasure
               :
               then
               may
               he
               reiect
               or
               allow
               (
               as
               him self
               thinketh
               good
               )
               the
               holy
               Scriptures
               :
               for
               in
               the
               former
               wordes
               of
               the
               Apostle
               there
               is
               no
               limitation
               at
               all
               .
               But
               to
               procede
               to
               an
               other
               text
               .
            
             
               
                 Beware
                 of
                 false
                 prophets
                 ,
                 by
                 their
                 frutes
                 you
                 shall
                 knowe
                 them
                 :
                 therefore
                 euery
                 priuate
                 man
                 is
                 to
                 examine
                 the
                 doctrine
                 of
                 all
                 the
                 Prophets
                 and
                 Pastors
                 of
                 the
                 Church
                 assembled
                 together
                 in
                 a
                 lawfull
                 generall
                 Councell
                 .
              
               Againe
               the
               men
               of
               Berea
               (
               who
               were
               no
               Christians
               )
               were
               allowed
               to
               trye
               the
               doctrine
               of
               S.
               Paule
               :
               therefore
               euery
               Christian
               (
               who
               by
               force
               of
               his
               second
               birth
               or
               regeneration
               ,
               is
               made
               a
               member
               and
               sonne
               of
               the
               Church
               )
               may
               examine
               ,
               controule
               ,
               and
               reiect
               ,
               the
               publick
               faith
               of
               the
               said
               Church
               .
            
             
               Doctor-lyke
               inferred
               ,
               as
               if
               there
               were
               no
               disparity
               herein
               ,
               betwene
               him
               who
               is
               not
               a
               Christian
               (
               &
               consequently
               acknowledgeth
               not
               any
               submission
               or
               reuerence
               to
               gods
               Church
               )
               and
               an
               other
               who
               is
               a
               Christian
               ,
               and
               therefore
               in
               his
               baptisme
               doth
               implicitly
               resigne
               him self
               ,
               and
               his
               Iudgment
               ,
               to
               the
               Authority
               of
               the
               Church
               .
            
             
               With
               the
               lyke
               want
               of
               connection
               or
               true
               referēce
               ,
               
               M.
               Whyte
               presseth
               to
               the
               same
               purpose
               ,
               the
               testimonies
               of
               certaine
               auncient
               Fathers
               ,
               whose
               drift
               in
               such
               their
               writinges
               ,
               was
               to
               wish
               men
               to
               examine
               by
               the
               Scriptures
               ,
               the
               doctrine
               of
               priuate
               and
               particuler
               men
               ,
               lest
               ,
               as
               the
               Apostle
               saith
               ,
               
                 Circumferantur
                 omni
                 vento
                 doctrinae
              
               .
               b
               all
               which
               he
               will
               needes
               extend
               ,
               to
               the
               discussing
               of
               the
               doctrine
               of
               the
               whole
               Church
               .
               And
               thus
               particulerly
               he
               alledgeth
               that
               saying
               of
               S.
               Chrysostome
               .
               c
               
                 Seeing
                 we
                 take
                 the
                 Scriptures
                 which
                 are
                 so
                 true
                 and
                 plaine
                 ,
                 it
                 will
                 be
                 an
                 easy
                 matter
                 for
                 you
                 to
                 iudge
                 .
                 And
                 tell
                 me
                 ,
                 hast
                 thou
                 any
                 wit
                 or
                 iudgment
                 ?
                 For
                 it
                 is
                 not
                 a
                 mannes
                 part
                 ,
                 barely
                 to
                 receaue
                 whatsoeuer
                 he
                 heareth
                 .
                 Say
                 not
                 ,
                 I
                 am
                 no
                 scholler
                 ,
                 and
                 can
                 be
                 no
                 Iudg
                 ,
                 I
                 can
                 condemne
                 no
                 opinion
                 ,
                 for
                 this
                 is
                 but
                 a
                 shift
                 &c.
                 
              
               The
               scope
               onely
               of
               which
               place
               ,
               is
               (
               as
               is
               said
               )
               to
               refute
               the
               doctrine
               of
               euery
               new
               sectary
               euen
               from
               the
               Scriptures
               ,
               a
               course
               which
               we
               willingly
               admit
               and
               allow
               .
            
             
               Thus
               you
               see
               how
               our
               minister
               is
               not
               ashamed
               to
               peruert
               and
               detort
               ,
               the
               graue
               Authotitie
               of
               this
               auncient
               Father
               .
            
             
               But
               here
               the
               Reader
               is
               to
               vnderstand
               ,
               that
               M.
               W.
               his
               cheif
               proiect
               in
               this
               first
               part
               of
               his
               booke
               ,
               is
               to
               depresse
               with
               all
               contempt
               &
               scorne
               ,
               the
               venerable
               authority
               of
               the
               Church
               .
               For
               the
               more
               facilitating
               whereof
               ,
               he
               masketh
               this
               his
               intent
               ,
               vnder
               the
               shadow
               of
               ascribing
               all
               reuerence
               and
               honour
               to
               the
               Scriptures
               ,
               both
               for
               their
               sufficiency
               ,
               as
               contayning
               expresly
               all
               thinges
               necessary
               to
               saluation
               ,
               as
               also
               for
               their
               absolute
               Soueraignty
               and
               Prerogatiue
               ,
               in
               determininge
               inappealeably
               ,
               all
               controuersies
               of
               faith
               and
               religion
               whatsoeuer
               .
               The
               which
               course
               is
               not
               embraced
               by
               him
               (
               or
               any
               other
               sectary
               )
               so
               much
               for
               any
               peculier
               honour
               they
               beare
               to
               the
               Scriptures
               :
               But
               that
               by
               this
               sleight
               and
               euasion
               ,
               they
               may
               declyne
               the
               waight
               and
               
               force
               of
               all
               proofes
               &
               authorities
               ,
               deduced
               either
               frō
               the
               vnanimous
               consent
               of
               Fathers
               ,
               from
               Oecumenicall
               and
               generall
               Councels
               ,
               or
               vnintermitted
               practise
               of
               the
               Church
               :
               And
               so
               all
               doubtes
               of
               Faith
               ,
               being
               for
               their
               proofes
               reduced
               onely
               to
               the
               written
               word
               ,
               their
               owne
               priuate
               spirit
               onely
               ,
               must
               finally
               decree
               ,
               how
               the
               said
               word
               is
               to
               be
               vnderstoode
               ,
               either
               for
               the
               impugning
               or
               defending
               ,
               of
               any
               such
               pointes
               controuerted
               .
            
          
           
             
               The
               6.
               
               Paragraph
               Wherein
               are
               examined
               sundry
               argumentes
               framed
               by
               M.
               W.
               against
               the
               vnity
               of
               Catholickes
               ,
               in
               matters
               of
               Religion
               .
            
             
               Not
               many
               leafes
               after
               ,
               M.
               Whyte
               ,
               as
               well
               knowing
               the
               force
               of
               vnity
               in
               Faith
               ,
               since
               it
               is
               true
               ,
               that
               God
               1
               
                 Non
                 est
                 dissensionis
                 Deus
                 ,
                 sed
                 pacis
                 ,
              
               goeth
               about
               to
               shew
               ,
               that
               the
               Catholickes
               enioy
               not
               any
               vnity
               and
               concord
               in
               their
               doctrine
               ,
               and
               therefore
               he
               thus
               stileth
               those
               leafes
               .
               
                 The
                 p●pistes
                 haue
                 no
                 vnity
                 in
                 doctrine
                 .
              
               And
               page
               .156
               .
               he
               further
               saith
               .
               
                 The
                 papistes
                 agree
                 in
                 nothing
                 wherein
                 they
                 dissent
                 from
                 vs.
              
               If
               either
               M.
               W.
               or
               any
               other
               can
               proue
               so
               much
               ,
               I
               must
               graunt
               that
               he
               greatly
               aduauntageth
               his
               cause
               ,
               seeing
               those
               wordes
               of
               the
               Prophet
               2
               
                 Concurrere
                 faciam
                 Aegiptios
                 contra
                 Aegiptios
              
               ,
               are
               tipically
               vnderstoode
               of
               the
               intestine
               warres
               and
               dissentions
               mantained
               by
               the
               professors
               of
               false
               doctrine
               .
               This
               his
               vaunt
               he
               beginneth
               to
               exemplify
               in
               diuers
               particulers
               ,
               in
               the
               proofe
               whereof
               ,
               the
               iudiceous
               Reader
               shall
               fynde
               ,
               that
               this
               our
               impartinent
               minister
               (
               for
               so
               he
               may
               well
               be
               tearmed
               ,
               since
               he
               
               altogether
               insisteth
               in
               such
               vnnecessary
               and
               immateriall
               stuffe
               )
               endeuoreth
               most
               calumniously
               to
               bleare
               the
               iudgmentes
               of
               the
               ignorant
               ,
               they
               not
               being
               able
               at
               the
               first
               sight
               ,
               to
               perceaue
               the
               very
               tuch
               of
               any
               doubt
               or
               question
               betwene
               the
               protestants
               and
               vs.
               Many
               authorities
               of
               Catholickes
               he
               produceth
               to
               this
               ende
               ,
               the
               sense
               and
               meaning
               of
               which
               ,
               he
               most
               strangely
               peruerteth
               from
               the
               true
               intention
               of
               the
               writer
               ,
               which
               receaue
               their
               full
               satisfaction
               ,
               from
               the
               circumstances
               of
               the
               place
               .
            
             
               But
               now
               here
               I
               am
               (
               according
               to
               my
               former
               prescribed
               methode
               )
               to
               display
               the
               weaknes
               of
               such
               testimonies
               ,
               which
               being
               acknowledged
               in
               their
               true
               &
               natiue
               sense
               and
               construction
               ,
               do
               nothing
               at
               all
               contradict
               the
               Catholick
               doctrine
               against
               which
               they
               are
               vrged
               ,
               and
               consequently
               do
               not
               conuince
               any
               wante
               of
               vnity
               in
               doctrine
               amonge
               the
               Catholickes
               .
               First
               thē
               he
               alledgeth
               against
               prayer
               in
               an
               vnknowne
               tongue
               ,
               Cōtarenus
               .
               3
               
                 The
                 prayers
                 which
                 men
                 vnderstand
                 not
                 ,
                 want
                 the
                 frute
                 which
                 they
                 should
                 reape
                 if
                 they
                 vnderstoode
                 them
                 :
                 for
                 they
                 might
                 both
                 specially
                 intend
                 their
                 myndes
                 to
                 god
                 ,
                 for
                 the
                 obtayning
                 euen
                 in
                 speciall
                 of
                 that
                 ,
                 which
                 with
                 their
                 mouthes
                 they
                 beg
                 :
                 and
                 also
                 through
                 their
                 pyous
                 sense
                 of
                 their
                 praier
                 then
                 vttered
                 ,
                 they
                 should
                 be
                 more
                 edefyed
                 .
                 They
                 want
                 therefore
                 this
                 frute
                 .
              
               Thus
               farre
               Contarenus
               .
            
             
               Now
               here
               M.
               W.
               is
               to
               know
               ,
               that
               Contarenus
               doth
               not
               here
               absolutely
               condemne
               prayer
               in
               a
               strange
               tongue
               (
               which
               is
               the
               lyfe
               of
               this
               controuersy
               betwene
               the
               protestantes
               and
               vs
               ,
               since
               they
               say
               it
               is
               merely
               vnlawfull
               ,
               and
               we
               hould
               it
               lawfull
               )
               but
               onely
               seemes
               to
               preferre
               praier
               in
               a
               vulgar
               and
               knowne
               tongue
               before
               it
               ,
               which
               in
               reguard
               onely
               of
               the
               particuler
               frute
               aboue
               specifyed
               ,
               is
               in
               the
               iudgment
               of
               most
               (
               if
               not
               all
               Catholickes
               )
               more
               profitable
               then
               the
               other
               ,
               though
               
               the
               other
               haue
               certaine
               peculier
               helpes
               and
               aduantages
               to
               it self
               :
               But
               what
               is
               this
               to
               the
               lawfulnes
               or
               vnlawfulnes
               of
               praying
               in
               a
               strange
               tongue
               ?
               or
               what
               kind
               of
               logick
               is
               this
               :
               
                 Prayer
                 for
                 some
                 particuler
                 reasons
                 ,
                 is
                 better
                 in
                 a
                 vulgar
                 tongue
                 then
                 in
                 a
                 strang
                 tongue
                 :
                 therefore
                 it
                 is
                 absolutely
                 vnlawfull
                 in
                 a
                 strange
                 tongue
                 ?
              
               In
               lyke
               sort
               ,
               touching
               latin
               seruice
               ,
               he
               bringeth
               in
               S.
               Thomas
               of
               Aquine
               ,
               &
               Caietaine
               ,
               affirming
               that
               it
               were
               better
               for
               the
               
                 edification
                 of
                 the
                 Church
                 ,
                 if
                 such
                 Prayer
                 were
                 in
                 a
                 vulgar
                 tongue
                 .
              
               4
               What
               Catholick
               denyeth
               this
               ,
               if
               he
               haue
               onely
               respect
               to
               the
               edification
               &
               instruction
               of
               the
               hearers
               ,
               and
               of
               nothing
               els
               ?
               But
               seing
               the
               publick
               Liturgies
               and
               prayers
               of
               the
               Church
               ,
               are
               principally
               directed
               to
               other
               endes
               ,
               then
               to
               the
               instruction
               of
               the
               standers
               by
               ,
               what
               doth
               this
               testimony
               force
               against
               the
               contrary
               practise
               of
               the
               Church
               therein
               ?
            
             
               Againe
               for
               the
               euacuating
               of
               the
               force
               and
               operation
               of
               confession
               of
               sinnes
               ,
               he
               bringeth
               in
               Caietane
               teaching
               that
               5
               
                 A
                 man
                 by
                 contrition
                 without
                 any
                 confession
                 ,
                 is
                 made
                 cleane
                 ,
                 &
                 a
                 formall
                 member
                 of
                 the
                 Church
                 .
              
               which
               indeede
               is
               the
               generall
               doctrine
               of
               all
               Catholickes
               :
               and
               therefore
               the
               receaued
               position
               with
               them
               in
               the
               schooles
               is
               ,
               that
               Attrition
               (
               being
               a
               greeuing
               for
               our
               sinnes
               in
               a
               lower
               degree
               )
               
                 with
                 Confession
                 ,
                 is
                 answearable
                 to
                 Contrition
                 ,
                 without
                 actuall
                 Confession
                 .
              
            
             
               Yet
               here
               is
               to
               be
               noted
               ,
               that
               true
               Contrition
               (
               which
               is
               a
               repenting
               for
               our
               sinnes
               in
               the
               highest
               degree
               ,
               onely
               for
               the
               loue
               of
               God
               )
               can
               not
               be
               without
               Confession
               ,
               at
               least
               
                 in
                 voto
              
               ,
               and
               desire
               ,
               seing
               he
               can
               not
               be
               truly
               and
               perfectly
               penitent
               ,
               who
               neglecteth
               the
               ordinary
               meanes
               (
               if
               opportunity
               serue
               for
               the
               obtayning
               of
               them
               )
               appointed
               by
               God
               for
               the
               expiation
               of
               sinne
               .
               Now
               who
               seeth
               not
               the
               independency
               of
               this
               
               inference
               ,
               
                 Sinne
                 is
                 remitted
                 by
                 Contrition
                 without
                 Confession
                 :
                 therefore
                 Confession
                 is
                 absolutely
                 to
                 be
                 taken
                 away
                 .
              
               Most
               demonstratiuely
               concluded
               ,
               as
               if
               euery
               man
               had
               true
               and
               perfect
               Contrition
               ,
               or
               hauing
               it
               ,
               were
               infallibly
               assured
               thereof
               :
               and
               yet
               this
               is
               M.
               Whytes
               trysting
               kinde
               of
               arguing
               .
            
             
               In
               like
               sort
               touching
               Iustification
               by
               workes
               ,
               which
               (
               according
               to
               our
               Catholick
               doctrine
               )
               are
               to
               be
               done
               in
               state
               of
               grace
               ,
               and
               not
               by
               force
               of
               nature
               ,
               and
               deriue
               their
               worth
               ,
               not
               from
               the
               worker
               ,
               but
               both
               from
               the
               promise
               of
               God
               ,
               as
               also
               from
               the
               passion
               of
               our
               Sauiour
               ,
               (
               in
               the
               blood
               whereof
               they
               receaue
               a
               new
               tincture
               )
               the
               Doctor
               idly
               introduceth
               S.
               Thomas
               Aquinas
               thus
               teaching
               .
               6
               
                 No
                 workes
                 ,
                 either
                 Ceremoniall
                 ,
                 or
                 Morall
                 ,
                 are
                 the
                 cause
                 why
                 any
                 man
                 is
                 iust
                 before
                 God
                 &c.
                 
              
               And
               in
               an
               other
               place
               the
               same
               S.
               Thomas
               ,
               7
               
                 The
                 Apostle
                 sheweth
                 Iustification
                 to
                 be
                 wrought
                 by
                 faith
                 onely
                 :
                 there
                 is
                 in
                 the
                 woork
                 of
                 the
                 Law
                 ,
                 no
                 hope
                 of
                 iustification
                 ,
                 but
                 by
                 faith
                 onely
                 .
              
               As
               if
               the
               question
               were
               ,
               whether
               Ceremoniall
               ,
               Iudaicall
               ,
               and
               Legall
               workes
               ,
               did
               iustify
               (
               which
               all
               Catholickes
               deny
               )
               and
               not
               workes
               now
               in
               the
               new
               Testament
               ,
               as
               is
               aboue
               explaned
               .
            
             
               Finally
               as
               vnwilling
               to
               be
               ouer
               laboursome
               &
               painfull
               ,
               in
               setting
               dowe
               more
               of
               M.
               Whytes
               trifling
               &
               childish
               stuffe
               of
               this
               nature
               ,
               seeing
               in
               this
               sense
               ,
               that
               saying
               houldeth
               .
               
                 Absurdum
                 est
                 res
                 fu●●les
                 ,
                 nimis
                 seriò
                 redarguere
              
               :
               I
               will
               therefore
               (
               forbearing
               diuers
               others
               )
               conclude
               with
               the
               testimony
               which
               ,
               against
               the
               merit
               of
               workes
               he
               vrgeth
               out
               of
               C.
               Bellarmine
               (
               a
               place
               before
               alledged
               ,
               being
               a
               wilfull
               corruption
               ,
               in
               concealing
               the
               wordes
               immediatly
               following
               explayning
               the
               sense
               ,
               but
               here
               vrged
               as
               a
               mere
               impertinency
               ,
               though
               taking
               the
               wordes
               in
               that
               very
               sense
               wherin
               M.
               W.
               pretendeth
               )
               his
               wordes
               are
               these
               .
               8
               
                 In
                 reguarde
                 of
                 
                 the
                 vncertainty
                 of
                 our
                 owne
                 righteousnes
                 ,
                 and
                 because
                 of
                 the
                 daunger
                 of
                 vaine-glory
                 :
                 The
                 saifest
                 way
                 is
                 to
                 put
                 our
                 confidence
                 in
                 the
                 sole
                 mercy
                 of
                 God.
              
               Now
               wherein
               doth
               he
               impugne
               the
               Catholick
               doctrine
               of
               merit
               ,
               who
               teacheth
               (
               for
               the
               greater
               humbling
               of
               our selues
               ,
               and
               by
               reason
               of
               our
               manifould
               sinnes
               committed
               against
               god
               ,
               and
               of
               our
               vncertainty
               of
               knowing
               whether
               the
               works
               done
               by
               vs
               ,
               be
               performed
               in
               such
               sort
               ,
               as
               they
               are
               truly
               pleasing
               to
               God
               )
               that
               we
               should
               for
               greater
               security
               ,
               ascribe
               nothing
               to
               our selues
               ,
               but
               onely
               like
               the
               Centurion
               ,
               should
               slie
               to
               the
               boundlesse
               and
               infinite
               mercy
               of
               his
               diuine
               Maiesty
               .
               Wherefore
               M.
               W.
               can
               not
               dispute
               thus
               from
               the
               Cardinals
               wordes
               .
               
                 In
                 reguard
                 of
                 the
                 vncertainty
                 of
                 our
                 owne
                 righteousnes
                 ,
                 and
                 because
                 of
                 the
                 daunger
                 of
                 vaine
                 glory
                 ,
                 the
                 saifest
                 way
                 is
                 to
                 put
                 our
                 sole
                 confidence
                 in
                 the
                 sole
                 mercy
                 of
                 God
                 :
                 Therefore
                 workes
                 in
                 generall
                 do
                 not
                 merite
                 ,
                 or
                 therefore
                 workes
                 done
                 in
                 true
                 humility
                 ,
                 and
                 proceding
                 from
                 one
                 that
                 is
                 righteous
                 ,
                 donot
                 merite
                 .
              
               For
               the
               doubt
               here
               which
               Bellarmine
               intimateth
               ,
               resteth
               not
               in
               the
               doctrine
               of
               merite
               ,
               but
               in
               the
               vncertainty
               of
               our
               doing
               of
               them
               ,
               to
               wit
               ,
               whether
               th●y
               are
               performed
               by
               vs
               in
               that
               state
               ,
               and
               with
               all
               those
               due
               circumstances
               ,
               as
               are
               requisite
               for
               them
               that
               they
               may
               merite
               .
               But
               it
               seemeth
               that
               M.
               W.
               can
               not
               fall
               vpon
               any
               obscure
               sentences
               of
               Catholicks
               ,
               but
               instantly
               he
               striueth
               to
               turne
               them
               as
               if
               they
               were
               the
               sayinges
               of
               his
               owne
               brethren
               ,
               like
               the
               fyre
               which
               coueteth
               to
               conuert
               euery
               thing
               it
               toucheth
               into
               it self
               .
            
             
               This
               done
               M.
               Whyte
               page
               159.
               descendeth
               to
               shew
               the
               different
               opinions
               of
               Catholickes
               touching
               some
               pointes
               of
               the
               reall
               presence
               ,
               as
               first
               whether
               (
               after
               the
               bread
               and
               wyne
               being
               changed
               by
               the
               words
               of
               Consecration
               into
               the
               body
               and
               bloud
               of
               Christ
               )
               
               the
               accidences
               do
               remaine
               without
               a
               subiect
               ,
               or
               that
               they
               haue
               their
               inherence
               in
               the
               quantity
               ,
               or
               that
               the
               body
               of
               Christ
               sustaineth
               them
               ,
               or
               the
               lyke
               .
            
             
               Secondly
               ,
               how
               the
               accidents
               remaining
               after
               consecration
               ,
               haue
               power
               to
               nourish
               ,
               to
               wit
               ,
               whether
               the
               thing
               nourished
               therewith
               ,
               procede
               from
               the
               quantity
               ,
               or
               that
               the
               substance
               of
               bread
               and
               wyne
               returneth
               againe
               ,
               and
               so
               it
               causeth
               the
               nutrition
               ,
               or
               that
               the
               accidences
               by
               Gods
               power
               ,
               are
               changed
               into
               the
               thing
               nourished
               ,
               or
               some
               such
               lyke
               manner
               .
            
             
               Thus
               our
               minister
               goeth
               on
               discoursing
               very
               soberly
               ,
               how
               it
               appeareth
               from
               these
               and
               the
               like
               examples
               ,
               that
               the
               
                 papistes
                 agree
                 not
                 in
                 their
                 doctrine
              
               ;
               and
               further
               thus
               saith
               .
               
                 You
                 may
                 see
                 by
                 these
                 few
                 examples
                 ,
                 how
                 the
                 papistes
                 are
                 deuided
                 about
                 the
                 principall
                 articles
                 of
                 their
                 faith
                 &c.
                 
              
               But
               here
               the
               iudiceous
               Reader
               may
               see
               ,
               that
               touching
               the
               fust
               sort
               of
               Catholick
               testimonies
               aboue
               explayned
               ,
               we
               finde
               no
               difference
               of
               iudgment
               at
               all
               ,
               betwene
               the
               Catholickes
               by
               him
               alledged
               ,
               and
               other
               Catholickes
               .
               And
               as
               concerning
               their
               seuerall
               opinions
               about
               those
               secondary
               questions
               of
               the
               blessed
               Sacrament
               ,
               they
               are
               onely
               pointes
               of
               indifferency
               ,
               and
               do
               not
               at
               all
               imply
               any
               disunion
               in
               matter
               of
               faith
               .
               For
               touching
               the
               B.
               Sacrament
               ,
               that
               which
               is
               principally
               an
               Article
               of
               our
               faith
               is
               ,
               whether
               bread
               and
               wyne
               ,
               be
               really
               ,
               and
               truly
               changed
               by
               the
               wordes
               of
               consecration
               ,
               into
               the
               Body
               and
               bloud
               of
               Christ
               ,
               the
               which
               all
               Catholickes
               whatsoeuer
               do
               iointly
               and
               constantly
               beleue
               .
               And
               as
               concerning
               those
               other
               doubtes
               resulting
               out
               of
               the
               former
               confessed
               Article
               .
               and
               vrged
               here
               by
               M.
               Whyte
               ,
               they
               are
               onely
               indifferences
               ,
               and
               philosophicall
               questions
               disputed
               in
               the
               schooles
               ,
               and
               by
               seuerall
               men
               ,
               seuerally
               mantained
               ,
               without
               any
               breach
               of
               faith
               .
               But
               here
               I
               should
               make
               bould
               (
               on
               the
               contrary
               part
               )
               to
               put
               M.
               
               M.
               Whyte
               in
               mynd
               touching
               the
               diuision
               in
               doctrine
               among
               the
               protestantes
               (
               a
               point
               heretofore
               touched
               in
               this
               Treatise
               )
               that
               they
               are
               such
               ,
               euen
               by
               the
               acknowledgment
               of
               them selues
               ,
               as
               do
               wound
               the
               soundnes
               of
               Christian
               faith
               :
               I
               think
               the
               displaying
               thereof
               would
               be
               litle
               pleasing
               vnto
               him
               ,
               gratefull
               to
               his
               cause
               .
               But
               for
               this
               present
               I
               will
               forbeare
               ,
               and
               will
               onely
               adde
               hereto
               (
               for
               the
               greater
               disaduantage
               of
               our
               aduersaries
               ,
               that
               when
               a
               Catholick
               obstinatly
               ,
               and
               pertinaceously
               ,
               mantaineth
               any
               heresy
               (
               for
               such
               accompted
               by
               the
               Church
               )
               he
               ,
               
                 ipso
                 facto
              
               ,
               deuideth
               him self
               from
               the
               Church
               ,
               and
               so
               seaceth
               to
               be
               a
               member
               there
               of
               ,
               as
               seuerall
               tymes
               we
               graunt
               it
               hapneth
               :
               But
               the
               case
               is
               otherwise
               among
               the
               protestants
               .
               For
               albeit
               each
               of
               them
               doth
               defend
               his
               seuerall
               opinions
               in
               the
               weightiest
               pointes
               of
               faith
               :
               yet
               they
               neuerthelesse
               accompt
               one
               an
               other
               ,
               as
               members
               of
               one
               and
               the
               same
               Church
               ,
               as
               we
               see
               by
               experience
               it
               faleth
               out
               ,
               not
               only
               betwene
               the
               Lutherans
               and
               the
               Caluenistes
               ,
               but
               also
               betwene
               our
               English
               protestantes
               ,
               and
               the
               puritanes
               ,
               who
               (
               notwithstanding
               the
               great
               disparity
               of
               faith
               and
               doctrine
               amonge
               them
               )
               do
               in
               their
               owne
               opinions
               ,
               make
               vp
               one
               and
               the
               same
               protestants
               Church
               :
               and
               do
               still
               repute
               each
               other
               ,
               as
               faithfull
               brethren
               of
               the
               said
               Church
               ,
               and
               zealous
               professoures
               of
               the
               gospell
               .
            
             
               Here
               now
               I
               will
               close
               vp
               this
               third
               and
               last
               part
               of
               this
               small
               Treatise
               ,
               wherein
               I
               trust
               I
               haue
               discouered
               M.
               Whytes
               disioynted
               and
               loose
               kynd
               of
               writing
               ,
               all
               which
               his
               reasoninges
               and
               authorities
               (
               seruing
               onely
               as
               a
               taist
               to
               the
               Reader
               ,
               what
               more
               he
               may
               expect
               in
               this
               kind
               ,
               if
               the
               ministers
               whole
               booke
               should
               be
               iudicially
               perused
               )
               are
               taken
               out
               (
               deuiding
               his
               booke
               into
               three
               partes
               )
               onely
               of
               the
               first
               part
               ,
               and
               fewer
               
               
               
               
               
               then
               twenty
               leafes
               of
               the
               said
               part
               ,
               affordeth
               them
               all
               .
               Many
               other
               scores
               there
               are
               ,
               which
               are
               scattered
               here
               and
               there
               ,
               by
               one
               or
               two
               ,
               as
               incidentally
               he
               taketh
               occasion
               to
               write
               ,
               but
               all
               such
               I
               haue
               omitted
               ,
               and
               purposly
               made
               choice
               of
               such
               passages
               ,
               within
               the
               former
               small
               compasse
               of
               his
               booke
               ,
               as
               do
               minister
               seuerall
               and
               diuers
               testimonies
               of
               this
               nature
               ,
               of
               one
               and
               the
               same
               subiect
               .
               It
               were
               ouer
               laboursome
               to
               examine
               his
               whole
               book
               in
               this
               sort
               ,
               since
               indede
               it
               is
               throughout
               euen
               loaded
               with
               an
               o●ercharg
               of
               the
               like
               bootelesse
               testimonies
               ,
               he
               still
               filling
               vp
               many
               blankes
               and
               spaces
               thereof
               ,
               with
               such
               idle
               impertinēcies
               ,
               the
               which
               〈…〉
               ,
               may
               seeme
               to
               crosse
               our
               Catholick
               doctrine
               ,
               yet
               indeede
               the
               transparency
               of
               them
               is
               such
               ,
               as
               they
               cause
               not
               so
               much
               as
               any
               reflection
               in
               the
               eye
               and
               vnderstanding
               of
               the
               iudiceons
               ,
               but
               in
               reguard
               of
               their
               emptines
               and
               want
               of
               force
               ,
               they
               may
               be
               resembled
               (
               to
               speake
               in
               S.
               Peters
               wordes
               2.
               
               Pet.
               2.
               )
               to
               
                 wells
                 without
                 water
                 ,
                 and
                 cloudes
                 carried
                 about
                 with
                 tempestes
                 .
              
            
          
        
         
           
           
             THE
             Conclusion
             .
          
           
             WOrthy
             and
             iudiceous
             Academians
             ,
             here
             now
             I
             am
             to
             geue
             a
             f●ll
             stop
             vnto
             my
             pen
             ,
             since
             I
             hope
             (
             according
             to
             my
             vndertaken
             taske
             )
             I
             haue
             discouered
             such
             stoare
             of
             impostures
             in
             this
             my
             aduersaries
             booke
             ,
             as
             that
             they
             may
             in
             reason
             be
             sufficient
             to
             disopinion
             you
             of
             his
             supposed
             worth
             and
             estimation
             .
             He
             is
             I
             graunt
             your
             sonne
             ,
             in
             respect
             whereof
             I
             know
             you
             can
             not
             but
             with
             a
             motherly
             and
             compassionate
             eye
             ,
             behould
             his
             blemishes
             ,
             and
             inwardly
             lament
             to
             see
             your
             Whyte
             thus
             soyled
             .
             Notwithstanding
             it
             resteth
             on
             your
             part
             (
             euen
             for
             the
             saluing
             of
             your
             owne
             honoures
             )
             to
             withdraw
             hereafter
             your
             fauoures
             from
             so
             vndeseruing
             a
             branch
             ;
             since
             pittie
             it
             is
             ,
             that
             learning
             ,
             ingenuity
             ,
             and
             integrity
             (
             whereunto
             your selues
             deseruedly
             pretend
             )
             should
             become
             a
             sanctuary
             to
             collusion
             ,
             falshood
             ,
             and
             impurity
             .
          
           
             And
             now
             seeing
             here
             I
             haue
             vntwisted
             the
             cheife
             threedes
             whereupon
             the
             whole
             loome
             of
             his
             Treatise
             is
             wouen
             :
             I
             doubt
             not
             but
             out
             of
             your
             owne
             cleare-eyd
             Iudgmentes
             ,
             you
             will
             immediatly
             looke
             vpon
             the
             same
             ,
             as
             it
             is
             in
             it self
             fraughted
             with
             such
             vnworthy
             stuffe
             ,
             and
             not
             as
             it
             haith
             receaued
             light
             and
             grace
             from
             the
             weake
             opinion
             of
             the
             ignorant
             ,
             and
             seduced
             multitude
             :
             which
             I
             rather
             expect
             peculiarly
             at
             your
             handes
             ,
             since
             your
             selnes
             know
             ,
             that
             in
             a
             true
             vew
             of
             any
             thing
             ,
             
               refracted
               beames
            
             neuer
             afford
             a
             perfecte
             sight
             .
             And
             thus
             to
             your
             owne
             censure
             and
             chastisment
             I
             remitt
             M.
             Whyte
             ,
             whom
             not
             without
             iuste
             cause
             ,
             I
             may
             well
             range
             in
             the
             Catalogue
             of
             those
             ,
             of
             whom
             God
             by
             his
             Prophet
             saith
             
               Non
               misi
               eos
               ,
               &
               ipsi
               prophetabant
               in
               nomine
               meo
               mandaciter
               .
               Ier.
            
             27.
             
          
           
             And
             next
             to
             come
             to
             thee
             (
             good
             reader
             )
             here
             thou
             
             seest
             what
             scarres
             do
             remaine
             vpon
             the
             face
             of
             this
             our
             ministers
             reputation
             ,
             him self
             first
             playing
             the
             corrupter
             ,
             then
             a
             lyer
             ,
             and
             then
             a
             tryfling
             writer
             .
             But
             seeing
             thou
             art
             now
             partly
             instructed
             of
             the
             ministers
             foule
             deportment
             herein
             ,
             I
             appeale
             euen
             to
             thine
             owne
             conscience
             ,
             whether
             thou
             art
             inwardly
             perswaded
             ,
             that
             he
             haith
             any
             honesty
             ,
             any
             faith
             ,
             any
             Religion
             ,
             finally
             ,
             any
             feare
             of
             God
             ,
             who
             is
             not
             affraid
             thus
             shamelesly
             ,
             prophanely
             ,
             and
             heathnishly
             ,
             to
             handle
             the
             highest
             misteries
             of
             Christianity
             .
             And
             if
             thou
             seest
             reason
             to
             be
             induced
             so
             to
             thinke
             ,
             what
             stupor
             and
             dulnes
             of
             vnderstanding
             ,
             yea
             what
             madnes
             then
             is
             it
             in
             thy self
             ,
             to
             aduenture
             thy
             soules
             euerlasting
             saluation
             ,
             or
             damnation
             vpon
             the
             bare
             affiance
             and
             credit
             of
             so
             persideous
             and
             corrupt
             a
             writer
             .
             Therefore
             let
             this
             mans
             want
             of
             sincerity
             and
             true
             dealing
             ,
             awaken
             thy
             iudgment
             in
             the
             disquisition
             of
             gods
             infallible
             truth
             .
             Make
             triall
             by
             thine
             owne
             particuler
             search
             ,
             whether
             these
             deceiptes
             ,
             wherewith
             I
             charge
             the
             Doctor
             ,
             be
             true
             or
             no
             :
             and
             if
             thou
             findest
             that
             he
             standes
             guilty
             thereof
             ,
             then
             retyre
             back
             ,
             and
             instantly
             cast
             of
             both
             him
             and
             his
             doctrine
             ,
             assuring
             thy self
             ,
             that
             the
             cause
             which
             he
             iustifieth
             is
             wrong
             ,
             in
             that
             God
             (
             who
             ones
             said
             d
             
               Ambulans
               in
               via
               immaculata
               ,
               hi●
               mihi
               ministrabat
            
             )
             will
             not
             suffer
             his
             sacred
             will
             to
             be
             reuealed
             by
             such
             impostors
             and
             deceiuers
             .
             Let
             not
             the
             already
             conceaued
             opinion
             of
             his
             learning
             ,
             ouer-sway
             thy
             Iudgment
             ,
             but
             rather
             say
             with
             thy self
             ,
             that
             faith
             must
             needes
             be
             erroneous
             ,
             which
             can
             not
             sufficiently
             be
             mātained
             by
             learning
             ,
             except
             withall
             it
             be
             mantained
             with
             lying
             ,
             seeing
             truth
             nedeth
             not
             the
             support
             of
             falshood
             .
             Be
             assured
             that
             though
             for
             the
             tyme
             M.
             W.
             or
             any
             other
             of
             our
             aduersaries
             ,
             see●e
             to
             make
             good
             their
             cause
             by
             their
             much
             writing
             ,
             whereby
             in
             a
             vulgare
             
             eye
             ,
             they
             vent
             out
             good
             stoare
             of
             litterature
             and
             reading
             ,
             yet
             after
             such
             their
             workes
             are
             diligently
             perused
             and
             answeared
             ,
             by
             laying
             open
             their
             falshoodes
             ,
             corruptions
             ,
             and
             such
             other
             collusions
             :
             the
             Catholick
             cause
             (
             as
             experience
             haith
             taught
             )
             is
             greatly
             aduauntaged
             thereby
             ,
             them selues
             by
             this
             meanes
             running
             into
             greater
             dis●stimation
             and
             contempt
             euen
             of
             their
             owne
             followers
             :
             Such
             is
             the
             sweetnes
             of
             gods
             prouidence
             ,
             that
             the
             Israelites
             of
             the
             Catholick
             Church
             are
             euer
             in
             the
             ende
             deliuered
             from
             the
             handes
             of
             the
             Egiptians
             ,
             and
             see
             their
             enemies
             drowned
             in
             the
             
               red
               sea
            
             of
             shame
             and
             confusion
             c
             
               Non
               commouebitur
               in
               a●ernum
               qui
               habitat
               in
               Ierusalem
               .
            
          
           
             But
             now
             lastly
             M.
             Whyte
             to
             come
             more
             nearly
             to
             your self
             ,
             with
             whom
             I
             must
             in
             a
             word
             or
             two
             take
             leaue
             :
             Tell
             me
             euen
             betwene
             god
             and
             your
             owne
             conscience
             (
             if
             as
             yet
             you
             retaine
             any
             touch
             of
             conscience
             )
             did
             you
             not
             write
             this
             your
             booke
             with
             a
             fearefull
             trembling
             hande
             ,
             in
             remembring
             ,
             that
             as
             god
             (
             according
             to
             his
             Iustice
             )
             doth
             euer
             punish
             all
             kinde
             of
             sinnes
             :
             so
             particulerly
             he
             poureth
             out
             his
             vyols
             of
             wrath
             and
             indignation
             in
             greater
             aboundance
             ,
             vpon
             those
             who
             seduce
             the
             ignorant
             by
             such
             deceauable
             meanes
             ?
             How
             many
             poore
             soules
             shall
             ryse
             against
             you
             at
             the
             most
             dreadfull
             day
             ,
             who
             shall
             continew
             in
             eternall
             torments
             ,
             for
             being
             misled
             by
             this
             your
             most
             poysenous
             ,
             corrupt
             ,
             and
             lying
             writinges
             ?
             Are
             not
             your
             owne
             personall
             sinnes
             sufficient
             to
             draw
             on
             your
             perdition
             ,
             but
             you
             must
             be
             loaded
             with
             the
             euerlasting
             ouerthrow
             of
             diuers
             others
             soules
             to
             further
             the
             same
             ?
             If
             seuere
             punishmentes
             be
             to
             be
             inflicted
             vpon
             them
             ,
             who
             will
             expunge
             or
             deface
             ,
             any
             one
             publick
             record
             of
             ciuill
             and
             temporall
             matters
             :
             what
             confusion
             then
             are
             they
             to
             vndergoe
             ,
             who
             not
             once
             ,
             not
             
             twice
             ,
             but
             many
             scoares
             of
             tymes
             ,
             haue
             wickedly
             corraded
             ,
             corrupted
             ,
             and
             belyed
             (
             of
             which
             your selfe
             is
             found
             most
             guilty
             )
             the
             auncient
             monumentes
             of
             the
             primitiue
             Fathers
             ,
             and
             the
             writinges
             of
             other
             most
             learned
             Doctors
             ,
             wherein
             (
             next
             to
             the
             holy
             Scriptures
             )
             is
             contained
             the
             spirituall
             tenure
             of
             our
             Christian
             faith
             ,
             and
             by
             the
             producing
             whereof
             ,
             we
             make
             good
             our
             tytle
             ,
             to
             the
             rich
             inheritance
             of
             mannes
             saluation
             .
             Reflect
             vpon
             your
             owne
             case
             (
             you
             ,
             euen
             you
             )
             who
             remaines
             in
             f
             
               the
               gaull
               of
               bi●ternes
               ,
               &
               in
               the
               bond
               of
               iniquity
               .
            
             Your
             state
             yet
             is
             remediable
             ,
             since
             so
             longe
             as
             you
             haue
             tyme
             of
             repentance
             ,
             so
             longe
             g
             
               your
               sicknes
               is
               not
               vnto
               death
               .
            
             Wherefore
             make
             vse
             of
             that
             short
             remnant
             ,
             and
             suffer
             not
             earthly
             considerations
             of
             preferment
             ,
             ambition
             ,
             and
             the
             like
             ,
             any
             longer
             to
             interpose
             them selues
             ,
             betwene
             your
             sight
             and
             the
             truth
             .
             I
             shall
             be
             glad
             (
             as
             the
             light
             appeared
             to
             Adam
             to
             bewray
             his
             sinne
             and
             shame
             )
             if
             this
             my
             discouery
             ,
             may
             be
             of
             force
             to
             dispell
             that
             spirituall
             darknesse
             of
             your
             malice
             against
             the
             Catholick
             Church
             ,
             so
             repentingly
             acknowledging
             your
             inexcusable
             faultines
             in
             your
             former
             worke
             .
             Be
             not
             agreued
             at
             these
             my
             sharpe
             admonitions
             (
             since
             the
             more
             seuere
             ,
             the
             more
             medicinable
             )
             but
             remember
             that
             the
             sight
             of
             Toby
             was
             restored
             ,
             by
             the
             bitter
             gaule
             of
             the
             fishe
             .
             I
             can
             not
             but
             bewaile
             your
             incorrigiblenes
             ,
             if
             this
             my
             councell
             ,
             proceding
             onely
             from
             Charity
             shall
             be
             so
             farre
             from
             winning
             you
             to
             a
             better
             course
             ,
             that
             (
             as
             in
             some
             natures
             it
             hapneth
             )
             it
             may
             be
             found
             to
             raise
             your
             malice
             hereafter
             against
             Gods
             Church
             ,
             to
             a
             highe●
             strayne
             ,
             like
             vnto
             some
             medicines
             ,
             which
             (
             as
             the
             Phisitions
             say
             )
             if
             they
             do
             not
             purge
             the
             humour
             intended
             :
             them selues
             doe
             turne
             into
             the
             said
             humour
             .
          
           
           
             But
             to
             conclude
             ,
             M.
             Whyte
             (
             howsoeuer
             you
             entertaine
             my
             wordes
             )
             fare
             well
             ,
             
               feare
               hell
               ,
               feare
               damnation
            
             ,
             and
             do
             not
             thus
             precipitately
             and
             desperatly
             runne
             vpon
             the
             dinte
             of
             gods
             most
             dreadfull
             comminations
             &
             threates
             ,
             him self
             thundring
             ,
             h
             
               Eritmanus
               mea
               super
               P●ophetas
               &c
               M●handes
               shall
               be
               vpō
               the
               Prophets
               that
               see
               v●ne
               thinges
               ,
               and
               diuine
               a
               lye
               :
               in
               the
               Councell
               of
               my
               people
               they
               shall
               not
               be
               ,
               &
               in
               the
               Scripture
               of
               the
               house
               of
               Israell
               ,
               they
               shall
               not
               be
               written
               ,
               neither
               shall
               they
               enter
               into
               the
               Lande
               of
               Israell
               :
               And
               you
               shall
               know
               that
               I
               am
               the
               Lord
               God
               ,
               for
               that
               they
               haue
               deceaued
               my
               people
               saying
               ,
               Peace
               ,
               &
               there
               is
               no
               peace
               .
            
          
           
             Laus
             Deo
             ,
             &
             B.
             Virgini
             Mariae
             .
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A15732-e160
           
             c
             1
             Cor.
             4.
             
          
           
             d
             Iac.
             3.
             
          
           
             e
             〈…〉
             us
             〈◊〉
             n●l
             〈◊〉
             par
             .
             1
             〈◊〉
             74.
             
          
           
             ●●●eil
             in
             his
             ●
             sence
             of
             the
             Adology
             .
          
           
             f
             Luth.
             tom
             .
             2.
             wittenb
             .
             anno
             .
             1551
             lib.
             de
             se●u
             .
             ar
             bitr
             .
             pag.
             454
             
          
           
             Beza
             in
             his
             preface
             vpon
             the
             new
             Testament
             ,
             dedicated
             to
             the
             Prince
             of
             Condy
             anno
             .
             1587.
             
          
           
             Doctor
             Humfrey
             li.
             de
             vita
             Iewelli
             .
          
           
             g
             Esa.
             2.60
             .
             Micheas
             .
             4.
             psalm
             .
             19.
             
             Math.
             18.
             
          
           
             h
             Hiero.
             Epist
             .
             ad
             Pammach
             .
          
           
             i
             Do●t●r
             Humfrey
             in
             Iesui●
             .
             part
             .
             2.
             rat
             .
             3
             pag.
             240.
             
          
           
             Athanatius
             .
             li.
             de
             decret
             .
             nicen
             .
             Sinod
             .
          
           
             August
             .
             lib.
             3
             de
             baptismo
             contra
             Donatum
             .
             ca.
             2.
             
          
           
             k
             Hebru
             .
             4.
             
             Roman
             .
             10.
             
             Iohn
             .
             10.
             
          
           
             l
             Doctor
             Couell
             in
             his
             defence
             of
             Hooker
             pag.
             86.
             
          
           
             n
             1
             Cor.
             12.
             
          
           
             Doctor
             Sarauia
             contra
             resp
             .
             Bez.
             pag.
             360.
             
          
           
             Cartwright
             in
             his
             second
             reply
             part
             .
             see
             .
             pag.
             142.
             
          
           
             m
             Apoc.
             c.
             2
             
          
           
             Petr.
             2.
             c.
             1
             
          
           
             Iohn
             .
             1.
             c.
             4
             
          
           
             o
             Tertul.
             li.
             de
             prescript
             .
          
        
         
           Notes for div A15732-e850
           
             a
             Roman
             .
             1
             ,
          
           
             b
             Math.
             c
             6.
             
          
           
             a
             Rom.
             9.
             
          
           
             b
             Act.
             13.
             
          
        
         
           Notes for div A15732-e3490
           
             
               Vale
               o
               Paula
               &
               Cultoris
               tui
               vltimā
               se
               nectutem
               ora
               tionibus
               iuua
               fides
               &
               opera
               ●●ate
               Christo
               sociant
               :
               praesens
               facilius
               quod
               pos
               tulas
               impe●rabis
               .
            
          
           
             In
             vita
             Iuelli
             .
             printed
             at
             London
             .
             pag.
             212.
             
          
           
             Cont.
             Dur.
             Lib.
             6.
             pag.
             423.
             
          
           
             a
             Tom.
             2.
             
             Wittenberg
             .
          
           
             Anno
             1551.
             
             Lib.
             de
             seruo
             a●bitrio
             .
             pag.
             434.
             
          
           
             b
             Seneca
             ,
             in
             Agam.
             
          
           
             e.
             Aduers
             .
             Stapl.
             pag.
             298.
             
          
           
             f
             Eccl.
             Pol.
             lib.
             3.
             pag.
             146.
             
          
           
             g
             In
             his
             def
             .
             of
             Hookers
             5.
             booke
             .
             pa.
             31.
             
          
           
             Hefler
             .
             ca.
             16.
             
          
           
             i
             Epist.
             ad
             Arguitinenses
             .
          
           
             k
             Loc.
             com
             .
             class
             .
             4.
             p.
             51.
             
          
           
             l.
             In
             the
             Apology
             of
             the
             Church
             of
             Englande
             .
             par
             .
             4.
             ca.
             4.
             
          
           
             m
             Against
             Simbolizing
             .
             par
             .
             2.
             ca.
             5.
             
          
           
             m
             Iesuit
             .
             par
             .
             2.
             rat
             .
             5.
             p.
             5.
             
             &
             627.
             
          
           
             n
             Iesuit
             .
             par
             .
             2.
             rat
             .
             5.
             p.
             5.
             
             &
             627.
             
          
           
             n
             Willet
             in
             his
             medit
             .
             vpon
             the
             .122
             .
             ps
             .
          
           
             o
             de
             Eccl.
             con
             .
             Bellar.
             contr
             .
             2.
             q.
             5.
             pa.
             327.
             
          
           
             p
             Con.
             Loua
             .
             Thes.
             27.
             to
             .
             2.
             
             Wittemb
             .
             fol
             503.
             
          
           
             q
             To.
             7.
             
             Wittemb
             .
             fo
             .
             381
             &
             382.
             
          
           
             r
             de
             Caenado
             .
             To
             n.
             2.
             
             Ger.
             fol.
             174.
             
          
           
             s
             1.
             
             Cor.
             15.
             
          
           
             t
             de
             Eccl.
             cont
             .
             Bell.
             contro
             .
             2.
             q.
             5.
             p
             227.
             
          
           
             v
             Againste
             〈◊〉
             .
             Sand.
             &c.
             295.
             
          
           
             u
             Beza
             in
             Ep.
             theol
             .
             ad
             Andraeam
             Dudit
             .
             Fp.
             1.
             pa.
             13
             
          
           
             w
             As
             appeareth
             out
             of
             his
             Maiesties
             wordes
             touching
             the
             same
             ,
             in
             the
             summe
             of
             the
             conference
             before
             his
             Maiesty
             .
             pag.
             97
             
          
           
             x
             Reply
             2.
             part
             .
             1
             p.
             501
             
          
           
             y
             Reply
             part
             .
             1.
             p.
             502.
             
          
           
             z
             Ep.
             57.
             ad
             Damasum
             .
             P
             
          
           
             a
             Cent.
             5.
             
             Col.
             1013.
             
          
           
             b
             Cent.
             5.
             
             Col.
             663.
             
          
           
             c
             de
             Eccl.
             lib
             2.
             ca.
             10.
             
          
           
             d
             Cent.
             6.
             
             Col.
             425.
             
          
           
             e
             Ibidem
             .
          
           
             f
             Col.
             427.
             
          
           
             g
             Col.
             427
             
          
           
             h
             Col.
             428.
             
          
           
             i
             Ibidem
             .
          
           
             k
             Dom.
             26.
             post
             Trin.
             
          
           
             l
             In
             Postilla
             super
             Euang.
             Domin
             .
             1.
             
             Aduen
             .
          
           
             m
             In
             sermon
             .
             coniuialibus
             .
             Ger.
             fol.
             55.
             
          
           
             n
             Conc.
             4.
             in
             c.
             21.
             
             L●c.
             
          
           
             o
             Tom.
             1.
             fol.
             115
             
          
           
             p
             Ib.
             fo
             .
             119
             
          
           
             q
             Ibidem
             
          
           
             r
             Zuinglius
             .
             Tom
             1.
             fol
             121.
             
          
           
             s
             Ibid.
             fol.
             122.
             
          
           
             s
             Ib.
             fol.
             123
             
          
           
             t
             Lutherus
             in
             Prouerb
             .
             31●
             
          
           
             v
             Io.
             ca.
             3.
             
          
           
             w
             Cen.
             3.
             c.
             6.
             
             Col.
             27.
             
          
           
             x
             Ibid.
             
          
           
             y
             con
             .
             Camp.
             rat
             .
             5.
             pag.
             78.
             
          
           
             z
             Terent.
             in
             Adelh
             .
          
           
             a
             In
             his
             answer
             to
             a
             counterfait
             Catholick
             p.
             45.
             
          
           
             b
             Con.
             Dur.
             lib.
             9.
             p.
             830
             
          
           
             c
             In
             Chronographia
             .
             p.
             28.
             
          
           
             d
             Epitom
             .
             Cent.
             4.
             pag.
             424.
             
          
           
             e
             Cartwright
             in
             Whitgiftes
             defence
             .
          
           
             e
             Eccl.
             Pol.
             lib.
             5.
             
             Sect.
             72.
             p
             29.
             
          
           
             pag
             110.
             
          
           
             g
             Tom.
             1.
             de
             prouid
             .
             dei
             .
             fol.
             366.
             
          
           
             h
             In
             his
             display
             of
             popish
             practises
             .
          
           
             i
             Lib.
             2.
             
             Inst.
             ca.
             4.
             
          
           
             k
             Vpon
             the
             Cataloge
             .
          
           
             l
             in
             Epitom
             .
             cent
             .
             12.
             pag.
             309.
             
          
           
             m
             Cen.
             12.
             10.
             
          
           
             n
             Against
             the
             Rhem.
             Test.
             in
             Luc.
             22.
             fol.
             133.
             
          
           
             o
             lib.
             cont
             .
             Dur.
             pag.
             154.
             
          
           
             p
             In
             M.
             W.
             his
             booke
             .
             pag.
             1.
             
          
           
             q
             Epitom
             .
             Cent.
             12.
             lib.
             ca.
             6.
             pag.
             310.
             
          
           
             r
             In
             his
             Catalogue
             of
             the
             witnesses
             of
             truth
             .
          
           
             m
             vpon
             the
             Reuelat.
             prop.
             37.
             pag.
             68.
             
          
           
             n
             In
             Ep.
             de
             abrogandis
             in
             vniuersum
             om
             nibus
             statut
             .
             Ecclesiast
             .
          
           
             o
             In
             his
             answ
             .
             to
             a
             counterf
             .
             Catholick
             .
             pag.
             16.
             
          
           
             o
             In
             his
             2.
             
             Reply
             part
             .
             1.
             p.
             485.
             
          
           
             Exam.
             part
             .
             3
             p.
             50.
             
          
           
             4
             Cent.
             ca.
             10.
             108.
             
          
           
             a
             Against
             H●lk●ns
             .
             &c.
             p.
             672.
             675.
             
          
           
             b
             Cent.
             4.
             col
             .
             302.
             
          
           
             c
             Cent.
             3.
             
             Col.
             121.
             
          
           
             d
             Cent
             4.
             
             Col.
             496.
             
          
           
             e
             Visinus
             in
             his
             commone
             factio
             cuirsd●m
             Theologi
             .
             pag.
             211.
             
          
           
             f
             lib
             Epist.
             O●c●lamp
             .
             &
             Zu●ng
             .
             lib.
             3.
             
          
           
             g
             Humfr.
             Iesuit
             .
             part
             .
             2.
             rat
             .
             5.
             
          
           
             Iesu●t
             .
             part
             .
             2.
             ●at
             .
             5.
             
          
           
             i
             Esa.
             60.
             62.
             
             &
             49.
             pf
             .
             2.
             
             &
             102.
             
          
           
             k
             De
             rat
             .
             inte●pr
             .
             li.
             1.
             q.
             62.
             
          
           
             In
             his
             Preface
             of
             〈◊〉
             great
             la●●
             Byble
             dedicated
             to
             K●●g
             Edward
             the
             6.
             
          
           
             l
             See
             the
             History
             of
             Dauid
             Georg
             painted
             at
             ●ntwerpe
             1563.
             &
             first
             published
             by
             the
             Dinynes
             of
             Basill
             .
          
           
             m
             de
             Con●l
             .
             9.
             2.
             p.
             42.
             
          
           
             n
             Ibid.
             p.
             4.
             
          
           
             o
             Resp.
             ad
             Bel.
             par
             .
             1.
             p.
             595.
             
          
           
             p
             Cent.
             5.
             
             Col.
             781.
             
          
           
             q
             Ibidem
             
          
           
             r
             Cent.
             5.
             
             Col.
             1178.
             
          
           
             f
             In
             Galat.
             c.
             4.
             
          
           
             s
             Iesuit
             .
             part
             .
             2.
             p.
             530.
             
          
           
             t
             Ierem.
             5.
             
          
           
             u
             lib.
             de
             vera
             Ecclesiae
             reform
             .
             extant
             .
             in
             Tract
             .
             The
             ol
             .
             Caluin
             .
             p.
             389.
             
          
           
             x
             inst
             .
             l.
             4.
             ca.
             18.
             
             Sect.
             11.
             
          
           
             y
             In
             his
             Sacram
             .
             l.
             1.
             
             Ca.
             6.
             p.
             20
             
          
           
             a
             Epist.
             de
             abrog
             .
             in
             vniuersum
             omnibus
             stat
             .
             ,
             Eccl.
             
          
           
             b
             In
             his
             Treatise
             entituled
             ,
             The
             relickes
             of
             Rome
             ,
             p.
             344
             
          
           
             2
             Aug.
             li.
             4.
             de
             T●n
             .
             ca.
             14.
             
          
           
             c
             In
             his
             true
             defence
             .
             part
             .
             4.
             p.
             566.
             
          
           
             d
             Whyteg
             .
             def
             .
             p.
             593.
             
          
           
             e
             Cent.
             2
             p.
             10●
             
          
           
             f
             Against
             Heskins
             .
             &c.
             p.
             235.
             
          
           
             g
             In
             his
             Suruey
             of
             popery
             .
             p.
             295.
             
          
           
             h
             Cent.
             4.
             
             Col.
             43.
             
          
           
             k
             Exam.
             part
             .
             2.
             p.
             92.
             
          
           
             l
             Institut
             .
             li.
             4.
             ca.
             3.
             
             Sect.
             4.
             
          
           
             m
             tom
             .
             7.
             cont
             .
             Epist.
             Manich.
             c.
             4.
             
          
           
             a
             Sermo
             de
             Matrimonio
             .
          
           
             b
             Tom.
             5.
             wittem
             .
             ser.
             de
             Matrim
             .
             fol.
             119.
             
          
           
             c
             De
             colloq
             .
             mens
             .
             fol.
             526.
             
          
           
             d
             To.
             1.
             
             Ep.
             fol.
             334.
             
             Ep.
             ad
             Philippá
             .
          
           
             e
             Tract
             .
             de
             Eccl.
             p.
             221.
             
          
           
             f
             Vpon
             the
             Epistle
             to
             the
             Galathians
             in
             engl
             .
             in
             ca.
             1.
             fol.
             35.
             
          
           
             g
             To
             2.
             
             Res.
             ad
             confes
             .
             Luth.
             fol.
             478
             
          
           
             h
             In
             resp
             .
             ad
             confes
             .
             Luth.
             
          
           
             i
             In
             libro
             German
             .
             con
             .
             Io.
             Hos.
             de
             caena
             Domini
             .
          
           
             k
             In
             confes
             .
             Germanicè
             im
             pressa
             ,
             Tigur●
             .
             An
             1544.
             in
             8.
             fol.
             3.
             
          
           
             l
             3.
             
             Reg.
             22.
             
          
           
             Tertull.
             aduers
             .
             Gnost
             .
          
           
             a
             prou
             .
             2.
             1.
             
          
           
             b
             Esa.
             8.
             
          
           
             c
             Malach.
             4.
             
          
           
             d
             Luc.
             16.
             
          
           
             e
             cont
             .
             Hermog
             .
          
           
             f
             De
             nupr
             .
             &
             concup
             .
             ad
             Valer.
             l.
             2.
             ca.
             33.
             
          
           
             g
             Orat.
             de
             iis
             qui
             adeunt
             Hietos
             .
          
           
             De
             doct
             .
             chris
             .
             li.
             2.
             ca.
             42.
             
          
           
             k
             Lect.
             1.
             in
             1.
             
             Tim.
             6.
             
          
           
             l
             1.
             q.
             Art.
             8.
             
          
           
             m
             de
             com
             .
             sub
             vtr
             .
             spec
             .
          
           
             n
             de
             ration
             .
             Co●
             .
             l.
             2.
             ca.
             19.
             
          
           
             1
             1.
             
             Tim.
             3.
             
             Mat.
             18.
             
          
           
             2
             1.
             
             Pet.
             1.
             
          
           
             3
             1.
             
             Cor.
             ●
             .
          
           
             4
             Heb.
             4.
             
          
           
             5
             Luc.
             24.
             
          
           
             6
             Io.
             6.
             
          
           
             7
             2.
             
             Pet.
             1.
             
          
           
             8
             1.
             
             Io.
             5.
             
          
           
             9
             Ibid.
             
          
           
             10
             Io
             5.
             
          
           
             r
             For
             so
             is
             M.
             Wh.
             cyted
             by
             Purchase
             in
             his
             late
             booke
             .
          
           
             12
             Lib.
             ●
             de
             p●ncip
             .
             sid
             .
             doct
             .
             cap.
             20.
             
          
           
             13
             l.
             5.
             
             Ep.
             11.
             
          
           
             14
             l.
             3.
             da
             Prouid
             .
          
           
             15
             Contra
             Faust.
             l.
             32.
             ca.
             19.
             
          
           
             15
             Io.
             20.
             
          
           
             16
             1.
             
             Io.
             5.
             
          
           
             17
             Ephe●
             .
             2.
             
          
           
             18
             Sulpitius
             Seuerus
             Epist.
             Hist.
             Eccl.
             so
             writeth
             of
             Ithacius
             .
          
           
             3
             In
             Daniel
             .
             pag.
             714.
             
          
           
             4
             Breuiloq
             .
             in
             4.
             sent
             .
             d
             18.
             p.
             602.
             
          
           
             5
             Bosius
             de
             sig
             .
             Eccl.
             l.
             24.
             ca.
             9.
             
             Dom.
             a
             Soro
             2.
             d.
             46.
             q.
             1.
             art
             .
             1.
             
          
           
             6
             Anal.
             fid
             .
             l.
             6.
             ca.
             4.
             
          
           
             7
             Relect.
             contr
             .
             1.
             q.
             3.
             p.
             30.
             
          
           
             7
             Io.
             10.
             
          
           
             8
             Mat.
             18.
             
          
           
             9
             Mat.
             7.
             
          
           
             10
             Gal.
             6.
             
          
           
             11
             Ephe.
             2.
             
          
           
             m
             2.
             
             Pet.
             1.
             
          
           
             12
             li.
             2.
             haer
             .
             ca.
             48.
             
          
           
             14
             Resert
             .
             Possen
             .
          
           
             a
             1.
             
             Thes.
             5.
             
          
           
             b
             Io.
             7.
             
          
           
             c
             1.
             
             Io.
             4.
             
          
           
             d
             Mat.
             7.
             
          
           
             e
             Act.
             17.
             
          
           
             f
             Hebr.
             5.
             
          
           
             a
             Ezech.
             33.
             
          
           
             b
             Eph.
             4.
             
          
           
             c
             Chrisost.
             in
             Act.
             ho.
             33.
             
          
           
             1
             Cor.
             14.
             
          
           
             2
             Isay.
             19.
             
          
           
             3
             Christ.
             Instruct
             .
             p.
             212
             
          
           
             4
             In
             ●
             .
             Cor.
             14.
             
          
           
             5
             3.
             
             Tho.
             q.
             8.
             art
             .
             4.
             
          
           
             6
             In
             Galat.
             3.
             
             Lect.
             4.
             
          
           
             7
             In
             Rom.
             3.
             
             Lect.
             4.
             
          
           
             8
             de
             Iustif.
             l.
             5.
             ca.
             7.
             
          
           
             d
             psal
             .
             100.
             
          
           
             c
             ps
             .
             121.
             
          
           
             f
             Act.
             8.
             
          
           
             g
             Io.
             11.
             
          
           
             h
             Ezech.
             13.