THE ORTHODOX FAITH AND WAY TO THE CHURCH EXPLAINED AND JUSTIFIED: IN ANSWER TO A POPISH TREATISE, entitled, WHITE DIED BLACK; wherein T. W. P. in his triple accusation of D. White for impostures, untruths, and absurd illations, is proved a trifler: And the present controversies between us and the Romanists are more fully delivered and cleared.  
By FRANCIS WHITE Bachelor in Divinity, and elder Brother of Doctor john White.  Cyprian Epist. 40. Qui mandatum Dei reijciunt, & traditionem suam statuere conantur, firmiter à nobis & fortiter respuantur. Chrys. in Genes. hom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. de Genes. ad lit. lib. 2. cap. 1. Nullus reprehensor formidandus est amatori veritatis. 
LONDON, Printed by RICHARD FIELD for WILLIAM BARRET, and are to be sold at his shop in Paul's Churchyard at the sign of the three Pigeons. 1617.   

TO THE RIGHT REVEREND FATHER IN GOD, RICHARD LORD BISHOP OF LINCOLN, MY Honourable Diocesan.  
RIght Reverend Father, it were no small happiness to the Christian world, if true Religion might reign as a law, unthwarted and not opposed, and the Orthodox faith, being obscured by no questions and cavils, were only published and not disputed.  
For Religion and Faith may not unfitly be resembled to streams, or wells of water, which of themselves being pure and wholesome, become muddy when they are troubled: so the former are made less pure, and many times defiled by tumult and contention. And even as in inundation of waters, fields and meadows adjoining are turned into mire: So when contention (compared by Solomon to the overflowing of waters, Pro. 17.14.) overspreadeth the green pastures of sacred truth, sundry parts of godliness are laid waste, and some filth of error cleaveth to the same.  
Contentions in Religion produce many evils, whereof these are remarkable. First, while people are rapt into factions by heat & humour of contention, 
Publius Mimus, Nimium altercando veritas amittitur.  the very grounds & maxims of Religion use to be shaken, and scarce any thing is left settled and indubirate (so far as the subtlety and pride of man's wit can prevail.) Next, whiles one party hastily opposeth another, it falleth out so, that each of them looking towards the adverse Tenet, do proceed to some contrary extremity of doctrine, as dangerous many times, or perhaps more than that which they oppugn. And in this case it is verified which S. Augustine saith 
* De Gen. ad lit. lib. 9 cap. 8. : It is difficile or hard for men, whiles they avoid one extremity not to run perversely into another. Also, discord reproacheth and disgraceth Religion: and exposeth Christian faith to the opprobry and derision of the world. By reason of that distraction which happened about the heresy of Arius, the Father's report that Christian Religion was brought upon the stage, and made ridiculous to the Pagans' 
* Euseb. vita Constantin l. 2. c. 60. & l. 3. c. 12. Greg. Nazian. apol. fugae. Socrat. hist. eccles. l. 1. cap. 3. Sozomen. hist. l. 1. cap. 15. . And Chrysostome saith 
* Chrys. in Gala. cap. 1. : For this cause are we become a reproach to jews and Gentiles, because the Church is rapt into a thousand factions.  
The same also hath caused States and Commonwealths more unwilling to harbour Religion. Libanius the sophister, and other Pagans', took occasion to incense julian to the extirpation of Christianity, because the Empire was so much molested by the contentions of Christians. And Ammianus Marcellinus 
* Hist. Rom. lib. 22. num. 8. pag. 253.  reporteth, that the same julian was wont to say in reproach of Christians: That no savage beasts were so cruel one to another, as Christians were among themselves. And upon this occasion also was he the more enraged against them. And Kingdoms & Commonwealths are sometimes embroiled and shaken asunder by discord happening about Religion. In the days of Hildebrand, who raised a notorious schism in the West Church, a Popish Bishop (alleged by Aventine) saith as followeth. All right is confounded, & laws are perished; 
Avent. annal. Boior. l. 2. pag. 547.  there is no faith among men, no peace, no humanity, no shame, no security, no government, no rest from evils: All the world is in an uproar and together by the ears, Cities and Countries are in arms, 
Otho. Frising. chron. l. 6. c. 36. p. 127.  etc. Otho Frising. (a credible historian) reporteth: that the Christian world was involved in so many miseries, embroiled with such mischief, oppressed with so great perils, and consumed with so lamentable destruction, arising from Ecclesiastical tyranny and discord: that nothing could be added to the present calamity, and the horrible confusion of the times might well have been compared to the darkness of Egypt. And our countryman Thomas Walsingham in his Chronicle saith, 
Tho. Walsingh. hist. Angl. in Henric. 4. p. 420.  that two hundred thousand people were slain in the garboil which followed upon the schism of Popes.  
And besides the former evils of contention, these which follow are not to be forgotten. First, Religion and faith, which of all other things should be most certain and indubitate, whiles it is questioned beginneth to be doubted off: and discord in Religion nourisheth certain seeds of Atheism. Secondly, as plants which are often removed, cannot take root and prospero; so points of faith and piety, being removed out of their old standing, or bended this way and that way, begin to loose their reverence and stability in the souls of men. Thirdly, as in building, so in contention, one opponent gainsaying another, plucketh down that which by a common labour and consent hath great need to be builded up. Fourthly and lastly, as it is impossible to follow guides whose backs are each to other, and their faces look a contrary way: so God's people, whose right is to be led by their spiritual guides, in one beaten path of faith & godliness, are with peril of their salvation distracted, (not knowing what to do) when their leaders call them contrary ways.  
In regard of these and many other the like effects, it were greatly to be desired, that unity & concord, the chief badge and ensign of true Christians, joh. 13.35. and the maintainer of the safety and prosperity of the Church, might by some godly means or other, be established in the Christian world.  
There is in these our days a grievous division, and a wall of partition among the Christians of the Western Region. The Pontificians of the one party, and the reformed Churches of the other, are in hostility: and it cannot be denied, but that the same threateneth peril Church; to wit, That the Pope's judgement is infallible: That he is Lord over the whole Church, etc. That the public Service of the Church doth best edify in an unknown language: That lay men may not without Papal licence read the holy Scripture, etc. The Ecumenical Council of Ephesus 
c Concil. Ephes. edit. Peltan. to. 4. cap. 10. , writeth in this manner to the Emperors, Theodosius and Valentinian: Your majesties desiring that piety may be confirmed, have enjoined the holy Synod to make a more exact proof of the doctrines propounded, etc. Hereby it appeareth, that in those days, not only particular Bishops and Popes, but the whole body and state of the Clergy were so far subject to Princes, as that these had external authority to enjoin and command them to serve Christ jesus in their callings.  
3. Many of our adversaries opinions are improbable, unreasonable, and absurd. The Scripture (saith Cardinal Cusanus 
d Cusan. Epist. 2. ad Bohem. pag. 834. ) hath no greater authority to bind or absolve the faithful, than the Church william. The definition of the Pope (saith Gretsar) is as authentical as the sacred Scripture 
e Grets. def. Bellarm. de Scriptu. p. 1457. . Fornication in the Clergy (saith Pighius) is a smaller offence than marriage 
f Pigh. contr. Ratisbon. loc. 15 . To worship images is meritorious 
g Andrad. orthod. explic. lib. 9 pag. 284. . When the Pope delivereth a definitive sentence touching faith, the spirit of God assisteth him infallibly in his conclusion, but not in his premises 
h Stapl. Relect. contr. 4. q. 2. notab. 4. Canus. loc. theol. l. 6. c. 8. . He may privately think, teach, and writ heresy 
i Bosius de sig. eccles. l. 18. cap. 6. Caietan. de author. Pap. & Concil. cap. 9 Bannes, Azor. Greg. Val. Gretsar, etc. , and yet in his Consistory he shall always sententiate and define verity. He may be a lad of ten years old 
k Read afterwards in this book. p. 118. and pag. 142. Cassand. de office boni viri, p. 39 De fide in Christum mortuum & resuscitatum, de charitate Deo & proximo collocanda, controversia nulla est. Porro in his duobus capitibus pietatis summa consistit, etc. , an ignorant and unlettered gull, unable to writ his own name, or to understand grammar; and yet he is the sole Authentic judge of controversies in Religion, and the whole Church is obliged upon the greatest penalty, to believe his definition. And yet in this case the Church is not governed by new revelation.  
4. Some of our adversaries (more ingenuous than their fellows) confess, that we believe and hold the foundation, the sum of piety, or main and vital matter of Religion.  
Now in regard of the premises, it appeareth that our adversaries have no just cause to embroil and disturb the Christian world, and in hostile and barbarous manner to deal with us for matter of doctrine: considering that if they do not falsify our Tenet 
* They lay to our charge, that we hold: God to be the author of sin. That a regenerate person hath not free-will. That justified people, are not inwardly cleansed from mortal sin by grace. That Sacraments do not confer grace. That the Church militant is a Platonical Idea. That every private and unlearned Christian is a judge of controversies, and an interpreter of Scripture. That the true Church visible hath no authority to determine controversies of faith. That the Eucharist is only a figure of Christ his presence, and an empty sign. That good works are not means of salvation. That we yield no honour to the blessed Virgin, and other Saints, etc. , and impose that upon us which we are free from. We maintain no public doctrine, but such as hath formerly been reputed orthodox and Catholic: and is either necessarily, or at lest wise with greater probability and appearance of truth, derived from sacred Scripture, and from the Primitive Counsels and Fathers, than the adverse Tenet defended by them.  
The matter then, which principally & without present hope of reconciliation divideth Christendom, is the pride and usurpation of the Pope. And no doubt other doctrinal controversies are subtly kept on foot, to be a stalking horse for this.  
When these maxims and theorems ensuing be considered, let each impartial Reader revolve with himself what is the true cause of the discord whereof I speak.  
No Chapter, no book (of holy Scripture) is canonical, but by the Pope's authority 
* Greg. 7. Apud Baron. tom. 11. an. 1076. Num. 33. .  
The Pope may place the (fabulous) book of Hermes and Clement his Constitutions, among canonical Scripture 
* Stapl. Relect. controvers. 5. quaest. 3. artic. 4. pag. 514. .  
The Roman Pontifex by the right of true Religion may command all men, touching all their particular affairs and actions, and he is the Lord of all temporal things 
a Bosius de ruinis gentium, l. 1. c. 18. .  
He is that statue in Daniel, which shall crush in pieces all the kingdoms of the earth 
b Bosius de sig. eccles. l. 17. c. 3. Otho. Frising. chron. l. 6. c. 36. Romanum imperium, ferro in Daniel comparatum, pedes ex part ferreos, ex part fictiles habuit, donec à lapide praeciso de monte sine manibus, excisum subruetur. Quid enim aliud lapidem sine manibus excisum, quam Ecclesiam, & c? Haec, regnum, circa finem mundi, quem pedes significant, ferreum propter matten, fictile propter conditionem, in ea part quae infirmior fuit percussit: dum Regem orbis non tanquam Dominum orbis vereri, sed tanquam de limo, propter humilem conditionem factum fictilem, gladio anathematis fe●i●e docuit. Ipsa vero quae antea parva fuit, & humilis, in quantum montem excreverit, iam videri potest, etc. .  
The Pope may depose kings, (saith Tho. Bosius) for just causes, and without any cause: because they be ignavious; yea for their age, and for an injury offered to one Abbot 
c Bosius de sig. lib. 17. cap. 4. pag. 406. .  
It belongeth to Romish Bishops (saith our countryman Saunders) to pronounce the King an heretic, and to declare that his subjects are exempt from yielding all future obedience to him: and they (Popish Bishops) are to do their endeavours, that some other may be enthroned in his seat; and if subjects will not proceed herein according as they aught (traitorously,) then the Pastors are to procure by any means whatsoever (poison, gunpowder, massacre, etc.) that he which sits in the chair of pestilence may no longer reign 
d Saunder. de visib. Monarch. l. 2. c 4. .  
And what distaineth the king and maketh him an heretic, or worthy of this fatal blow? Haereseos incusatur & damnatur Fredericus, quod inter alia, Romanum Pontificem, ipsum anathematis vinculo astringere non potuisse dixerit (saith Fazellus 
e Fazel. de reb. Sicul. l. 8. c. 2. p 443. Vide Vsperg. chron. an. 10 12. pag. 241. :) The (Emperor) Frederick is accused and condemned of heresy, because among other sayings he affirmed, that the Roman Pope could not anathematize, (or by his curses deprive him of his imperial dignity.)  
And Papirius Masson saith: The Pope being transported with vehement hatred 
* Maiore odio incensus, etc. , sent into France a certain Archdeacon, with Breeves containing direful censures to be published against Philip then King: If he would not acknowledge himself subject to Pope Boniface, as well in things civil and temporal, as in spiritual 
f Papir Masson, de episc. urb. l. 5. vita. Bonifacij. 8. .  
Thomas Saunders also saith: The King aught to be deposed, if he will not blade it for Christ, Mat. 26.25. (that is, for the Pope's tyranny and lust) also if he permit divorces, or affirm usury to be lawful, etc. 
g Saunder. de vilib. Monarch. l. 2. c 4. Pro Christo stringere, etc. Theoderic. Ni 'em. de schiss. pa par. l. 2. c. 7. Vsuraepalam in curia Romana exercebantur, & non reputabatur peccatum. Torniel. annal. p. 161. A Pontif. maximo fuit dispensatum, cum Emanuele Portugalliae Rege, ut duas successive uxores duceret: & cum Katherina Ferdinandi, & Elizabethae Regum Hispaniarum filia, ut successive duobus nuberet fratribus, Angliae Principibus. . Or if within his own dominions, he restrain the horrible and importable exactions and oppressions of the Pope: or if the King will not come at his call 
h Tho. Walsingham. hist. Anglor. in Edward. 2. pag. 79. Gulielm. Nubrig. hist. Angl. l. 2 c. 16. Centum homicidia inter fines Angliae à clericis commissa (sub Henrico secundo, etc.) Tot millia talium etc. : Or if he do impair the immunities of the Roman Church: (that is, among the rest, will not permit Ecclesiastical and religious persons to be lawless and exempt from civil obedience:) Or if he violate Sanctuaries, that is, do not tolerate thieves and villains when they run to Cardinal's houses, or other privileged places, thereby to evade the just penalty of their demerits 
i Papir. Masson. de Episc. urbis l. 5 in Vrbano. 5. Scelesti homines gravissimis facinoribus perpetratis, ad Cardinalium domos fugere soliti, legum nodis, & digno supplicio eximebantur. : Lastly, if the Emperor or King, chance to tread awry in exhibiting compliment to the Pope, it may hazard his safety. Fazellus reporteth as followeth 
k Fazellus de rebus Sicul. l. 8. c. 2. pag. 439. Ex decreto Pontificis. Cui cum de more, etc. (à principio non fuit sic.) Errorene lapsus, an superbia, incertum. Altius ut par erat in Pontificis, animoinsederat, quam ut unquam excidere potuerit. : Frederick came to Rome at the Pope's appointment*, To whom Gregory (as the manner was) offered his right foot to be kissed by him. The Emperor (whether of ignorance or pride (it is uncertain) did scarce touch the Pope's knees with his lips. This discourtesy, entered (as it was meet) so deeply into the Pope's breast, that he could never forget it, etc. And what might be the sequel thereof, (besides the story itself) let the doctrine of Thomas Saunders 
l Saunder. de visib. Monarch. l. 2. c. 4. Elizei gladius ultimo loco numeratur, velut quem effugere nemo possit, etiam si gladium vel Asahelis, vel Iehu effugerit: sic spiritualis potestatis censura evitari nullo modo potest.  resolve us, who saith: Elizeus his sword is mentioned in the last place, (1. Kin. 19.17.) as being such which no man can escape, although he have escaped the sword of Asahel and jehu: Even so, the censure of the spiritual power can by no means be avoided. And Cardinal Baronius hath a memorable sentence in maintenance of a most immane and unnatural act against the Emperor. 
Baron. annal. tom. 12. anno. 1106. num. 14.  When young Henry rebelled against his father, and deposed him from the Empire: brought him (his father) to his end; and for five years after his death kept him unburied: Who (saith Baronius) can deny but that this was an eminent work of piety? And you have no more cause to blame this son, then to accuse one for putting bonds upon his father when he is mad, furious, and frantic, by means of some deadly ague.  
And from hence it may appear, that the proper and adequate cause of the discord and division of the Western region of the world in matter of Religion, is the ambition of the Roman Pontifex, and the pernicious doctrine of his fautors and parasites 
* Papir. Masson. de Episcopis urbis. li. 6. in Leo. 10. rehearseth the speeches of Longolius, saying to the Pope: Te non tam quasi Pontificem maximum, quam ut Principem Romanun, id est, Regum omnium Regem. , held on foot to support the Papal throne.  
There be some which forbear not to censure Divines of our part, for continuing the breach in Christendom, and maintaining controversies in Religion. But I entreat these censors indifferently to consider. 1. That the truth which we maintain is the common right of all God's people as well as our own, and that in defence thereof we pass not the bounds of our calling. 2. Other states of men are as liable to the oppression of the Pope as the Clergy, and as unable to bear it. 3. Let them repute with themselves, the acts both of present and elder times. Can his excellent Majesty (whose abundant clemency, his very adversaries cannot dissemble 
* Master Bria●ly Apology preface, pag. 8. We cannot without note of more than barbarous ingratitude but acknowledge, that tender reseruednes, and ever gracious disposition, whereby since his highness first entry into so great opposition against us of the state and time: We have yet nevertheless been (in respect of former times) mildly forborn or but sparingly dealt withal, etc. ) be permitted within his own dominions, after the most hateful and mischievous treason that ever was named upon earth, to impose an oath of civil obedience and external loyalty upon his own subjects? And with what impudence, spite and folly, did the Romists oppose his just and necessary proceeding in this case?  
But ascend we to former ages: were the States of this Realm, able or willing to endure the grievous and continual pillage and oppression of the Pope in this kingdom? Surely, they complain in Matthew Paris in these terms: Satius nobis mori, etc. It were more desirable for us to die, then to live in this oppression. And England is become as a vineyard, which the wild boar (the Pope) hath rooted up. 
Rex Angliae Vasallus Papae. Math. Paris. pa. 844.  Our Lord the Pope hath devoured us with his ravenous jaws, etc.  
next to God we all live and breath. Lam. 4.20.) You are a father and friend to the Clergy, over which God and his Majesty hath placed you, & I myself have my particular station in your Diocese, and exercise my function under your Episcopie. In regard whereof, I think myself obliged, both to acknowledge your favours, and to select your Lordship to be my Patron. And if this my service may prove in any measure profitable to the Church, whereof I am a member, and grateful to you and to the rest of my superiors, I shall think I have laboured to purpose. Otherwise I must accuse myself of being over busy, and acknowledge with Saint Ambrose 
* Offic. l. 1. c. 2. : That tacere nosse quàm loqui difficilius est: It is more difficile to know when to be silent, then to speak. And thus presuming no further, I rest,  
Your Lordships in my best service, Francis White.   

The Epistle to the Reader.  
SInce the decease of my Brother D. White, there is published against him a libeling and despiteful Treatise, entitled, White died black.  
The Author thereof (being a Romish Priest) undertaketh to demonstrate, that the Doctor in his book called the way to the Church, hath committed many foul and wilful abuses; and in particular: corrupteth Authors, delivereth manifest and confessed untruths: and in his disputing useth many lose and absurd illations.  
And to the persuading hereof, he proceedeth as followeth.  
1. In the Epistles prefixed to his book, and in sundry passages beside, he largely and loudly accuseth the Doctor, declameth and thundereth against him, with a whole volley of lose words: and boasteth and flourisheth before he come to the fight, of an absolute conquest and victory over him and his work. The facing and verbal ostentation of this Romist, is so impudent, that it putteth down the Giant of Gath. 1. Sam. 17. (Only his force and stature is meaner, his joints and limbs are feebler, and his armour is lighter.)  
When a certain mercenary soldier did with many bold and impure reproaches exclaim against Great Alexander: 
Plutarch. Apothegm.  Memnon the General of Darius his army, lent him a blow with his lance: saying, that he had hired him to fight against Alexander, and not to rail at him. And howsoever the verbal clamours of this Romist are much applauded by his fautors, yet indeed they rather deserve stripes, Pro. 19.29. then praises: and are naught else but windy and worthless stuff, of no more force to make a conquest of the Doctor and his cause: then the prating of the soldier was to disparkle the invincible army of Alexander the Great.  
2. In his progress about the matter itself: This Adversary doth not confute, either the whole or any one continuate part of the Doctor's work, as it lieth in order, but maketh a rhapsody, and selecteth here and there instances and materials, which seem advantageous to his purpose. And as the Amalekites, not daring to affronted the main host of the Israelites, preyed upon stragglers, and such as were feeble and hindmost in the company. Deut. 25.18. So this Champion dissembleth, and passeth over the main body and firm testimonies and arguments of every question, and fasteneth his nails upon the more feeble 
* justin. collo. cum Tryph. Soletis seu muscae advolare ad exulcerata, si qua inter plurima rectè dicta exciderit vel unum quippiam quod vobis displicet, aut non satis intellig●●is.  & less principal branches.  
3. This Adversary having without all modesty, taxed my Brother of corruption, untruth, etc. doth himself perpetually commit the same offences.  
In the front of his book he affixeth a select sentence out of Augustine 
a Aug. lib. 2. cont. Petil. Don. c. 51. Cathedra tibi quid fecit Ecclesiae Rom. in qua Petrus sedit, & in qua Anastasius hody sedet. , to make the Reader believe, that this Father is a witness for the Monarchy of the Pope: But he pareth off one clause thereof 
b Vel Ecclesiae Hierosolomitanae in qua jacobus sedit, & in qua hody johannes sedet, quibus nos in Catholica unitatate connectimur. , which being added, showeth that this great Doctor gave equal authority to the Church of Jerusalem and the Roman: and made the patriarchs of these two Seas, colleagues and compeers.  
And throughout his work, he scarce frameth one sufficient or tolerable illation and consequent 
c Read part. 3. of this book in the beginning. : and he perverteth the meaning of all Authors 
d Observe in the first part of this book, in sundry paragraphs his abusive dealing with authors, etc.  which he produceth. And, which is a certain argument of his cowardice and bad cause: In the most points he dissembleth the proposition and assertion which the Doctor delivereth, and whereunto he coupleth his testimonies and illations: And in place thereof, substitutes another proposition or sentence, that so he may have colour to say what he listeth. When Diogenes 
f Diog. La●●tius lib. 6. vita. Philos.  beheld a wild and unskilful archer, he ran to the mark, thinking to stand there in greatest safety: and if the Reader repair to the true point and state of every question, he shall perceive that this obiecter in most of his exceptions, roveth at a contrary mark, and fighteth against a scar crow or Chimaera of his own devising.  
4. This Romist pretendeth that the allective or impulsive cause, which awakened his sleepy pen, and impelled him to writing, was the evil deportment of the Doctor in his book: But his manner of proceeding, to wit, his insinuations (among which this is notorious, that he dedicateth his book to the University of Cambridge) his derision, declaiming, calumniation, etc. and then his slender and empty disputing, being only popular and not theological or scholastic (and in no sort fitting these acute and judicious persons whom he presumed in his preface to make his Peers and Censors,) do solemnly proclaim, that the essential reason of divulging his Treatise, was to salve the credit of his Popish cause, with his own party: and having observed the evil success of his compartner A. D. (who opposed the matter,) he laboureth by popular and plausible pretexts to elevate the esteem of the Doctor's writings: which had wrought impression upon many, and were likely to prevail further. 
Hier. Prooem. l. 12. in Esa. Nullus tam imperitus scriptor est, qui non inveniat lectorem similem sui. Laert. in vita Diog. l. 6.   
This Cretensian is not ignorant, that vain and instable minds (whereof there are great plenty) do greedily attend and affect that which is like unto themselves: and perhaps he hath read, how when the Philosopher spoke soberly to the people, they gave him no audience, but playing the minstrel, multitudes flocked about him: all so superstitious Romists, are prove to credit the worst, concerning all them which are adverse to them: and the most of them are envenomed with hatred against us. And our answer for ourselves is not admitted to be heard or read by them 
g Septim. decretal. lib. 5. tit. 4. c. 6. : And thereupon to be accused by any of their own party, is to their proselytes a conviction of us. And it fareth with them as Tertullian 
h Tertul. de spectac. c. 2.  said of the Gentiles: Linguam ad maleloquium, & aures ad receptaculum maleloquij: Their tongues are bend to evil speaking, and their ears are open to entertain evil saying. And I may charge this adversary, as S. August. 
i Adverse. leg. & proph. l. 2. c. 4.  did a Manichee, that he is one of that number, who stoned the messengers that were sent unto them, Math. 21.35. Non ictibus saxeis, sed maledictionibus duris: not with knocks of stones (which present times, and protection of gracious Princes permit not) but with hard and grievous words. He is according to the manner of the Seminary, extremely slanderous 
k Plutarch. de discr. adul. & amic. Medius princeps parasitorum Alexandri magni, suis praecepit, ut audacter calumnijs incesserent: Quia etsi vulnus sanauerit qui sauciatus est, cicatrix tamen manet. : and without any knowledge, witness, or probability of the things objected, crieth Beelzebub, Samaritan, glutton, etc.  
Howsoever, we may not desist from reproving error, because of the reproach of men, Esay 51.7. And the great Apostle passed before us through good report and evil. 2. Cor. 6.8. And Cyprian 
l Cypr. Ep. 55. Si id enitimur & elaboramus, ut possimus Deo placere, convicia & maledicta humana debemus contemnere.  complained in his days of such as traveled to Rome against him, cum mendaciorum merce, with a packet of lies: and Cyril 
m Cyr. in council. Ephesin.  saith, It is not possible to escape the venom of evil speakers, if a man be never so unblamable: But yet as Cyprian 
n Ep. 55.  saith: Non qui audit, sed qui facit convicium miser est: He only is miserable that uttereth slander, and not they which are reproached. And (with Chrysostome 
o Chrys. 1. Cor. hom. 43. ) We marvel not if a serpent spit venom at us when he is pricked: and we more honour our valiant Captains, when they return with died garments from the conquest of their enemies. That certain dishonest and malicious things (saith Cyprian 
p Ep. 52. ) are bruited of him, I would not have thee marvel; seeing thou knowest that this is perpetually, the devils work to tear in pieces Gods servants with lies: & to conspurcate and vilify their glorious name, with false opinions, etc.  
5. This Popish Priest hath turned himself into many shapes, to make sour appear sweet, darkness light, and evil good: and he applieth the best compliments of fraud and art which are in him, to extenuate the worth of his adversary and his cause; and to exalt and blandish his own: Yet as a potsheard covered with silver. Pro. 26. and as dung mixed with perfume 
q Creg. Na●.  so is the burden and substance of his work. And I shall not wrong him in applying that sentence of Augustine 
r Cont. faust. Manich. l. 13. c. 6. , to his tripartite work: Puerile ludibrium, muliebre iocamentum, aniculare deliramentum, continens initium truncum, medium putridum & finem ruinosum: It is a childish toy, a womanish trifle, and an old wives dotage: containing a blockish first part, a rotten middle, and a ruinous conclusion.  
If God had ordained my Brother longer life, himself had been best able (if this Treatise had come forth) to have defended his own work, and to have put this Alien to flight: But the divine providence (which all things obey) disposing otherwise: and he being now translated out of the Church Militant into the Church Triumphant; his own travels are ended, and his warfare is accomplished: And resisting and reproving his Adversaries in this world, must either cease, or be supplied by others.  
Now had the Adversary proceeded in this matter with any moderation, I would not have interposed myself, nor presumed in this ripe and lettered age to have come in public, neither had it needed. The defence of the faith and doctrine of the Church of England, dependeth not upon such private men's labours, but is supported by firmer pillars and more solid bases. But the insolency of this Romist, was so abusive and intolerable: (presuming no doubt the Doctor being deceased, he should never be called to a reckoning) that many deemed it unworthy for me, to suffer a dog to piss upon the dead ashes of my well deserving Brother: and an impure sycophant (having all his force in his tongue as an adder hath in his tail) to distain and deride his just deserts.  
And being now engaged in this business, I entreat the Reader to consider these few things following.  
1. That the verity of doctrine, and the cause beeweene our Adversaries and us, dependeth not upon gaudy and audacious speeches of either side, but upon substance and weight of things; and therefore he must not measure the truth of the cause by painted and glorious words: but penetrate into the matter itself. For as they which behold interludes, do not esteem those Actors to be Kings and great Worthies which play the parts and utter the speeches of such: knowing that these things do only serve the scene: so it happeneth in our adversaries proceed, when they style themselves Catholics, and their adversaries heretics, novelists, etc. And enrobe themselves with the habit of Antiquity, succession, universality and the rest: here is a very stage play. Thersites acteth Achilles his part, and a Cobbler beareth Hercules club.  
2. Take notice that I have purposely and with premeditation abstained from replying to sundry opprobrious and abusive passages of this Adversary: not for want of matter to reply; but partly for that it irketh me to use such demainor, as the indignity of his abuses require: partly taking counsel from Saint Hierom, who saith: It availeth not the cause, 
Ad Pammach & Ocean. de origine error.  to remaligne them which have wronged us, or to requited our Adversaries with the law of like.  
3. I have added to sundry passages of this Treatise, observations concerning the matters in question between the Adversaries and us: partly to make my labour more profitable to the Reader, which otherwise would for the more part have been taken up in altercation & word-bate; and partly to notify to the Reader the state of the question & true Tenet of each side: (which our Adversaries continually obscure and dissemble, placing a Chimaera and counterfeit in stead thereof.)  
4. I have placed in the margin of my book the words of many Authors, whose testimonies I produce: partly to abbreviate the work in the text, partly to take away just occasion of quarrel from the Adversary, about translation or other falsification; and also to benefit such persons as want the books of the said Authors, and to offer others a present view of that which I affirm.  
5. In sundry questions I omit very weighty arguments and documents belonging to our cause, by reason the same are obvious in our worthy writers, and are better and more fully handled and proposed by them, than they could have been by me.  
6. If it seem good to this Popish Priest to reply, it shall be just for him to proceed according to the state of the question delivered by me, and not to reply (as he hath done in this book) upon an imaginary Tenet. And I further presume that in regard of his own reputation, (which is already impaired by this demainor) he will not trifle out the time in banding words, or collecting pretended contradictions, or perverting assertions besides their meaning: Or snatch here and there, (as a dog lappeth Nilus) or divorce & disjoin one parcel of my sentences from another: But seeing that I have proposed in each question perspicuous and distinct matter for him to reply upon, which he cannot mistake, (unless he intent to raise a smoke, and thereby to shelter himself:) that he will accordingly descend to the examination and reproving of that which is disliked by him, and maintained by me.  
And now referring these my labours to the judgement and conscience of each discreet and impartial Reader: and submitting my doctrine and writing to the Church of England, whose obedient son I profess myself to be: I will descend to the particular examination of the adversaries proceeding.  
Thy in all the offices of Charity and truth, FRANCIS WHITE.   

Answer to T. W. P. his Epistle dedicatory to the most Celebrious and famous University of Cambridge.  
T. W. P. INgenious and learned Academians, I do not present this my labour unto you, entreating hereby your patronage thereof. For how can I expect so great a favour, since most of you descent from me in that Religion which is here maintained? Neither as holding this poor work, for any art therein, worthy your judicious view. For I am not only conscious to myself of mine own weakness, but do also greatly admire your piercing and clear eyed judgements. To you then I exhibit it, as appealing to the Mother (such is my confidence in your impartial and even censures) as judge between her son and myself.  
Answ. Saint Augustine truly said 
a Sup. Psal. 103. : Paries dealbatus hypocrisis, foris tectorium, intus lutum. As in a mud wall which is whited over, the outward crust is fair and the inside dirt, so is hypocrisy and feigning. If this Romist had dealt plainly, he should have dedicated his book to the septem Dormients 
b Antonin sum. hist. p. 2. tit. 16. §. 20.  seven sleepers, (for fancies are fittest for dreamers) and not to the waking and judicious Academians: their spectacles are too true for his false eyes. But as Bargemen look one way, and make their stroke another: so this Cretusian intending to gull his own superstitious fautors, placeth the Academians in the front of his book. But it is scarce credible, that a deceiver which uttereth only sergeant coin, hath an intention to come to the touchstone. And the piercing and clear eyed judgement of learned Academians, is too even and sincere a model for a Romist to be measured by.  
Poeta cum primùm ad scribendum appulit animum,  
Id sibi negotium credidit solùm dari  
Populo ut placerent quas fecisset fabulas.  
T.W. For whereas my designed Adversary at this present (to whom your University hath first given his education for literature, and since hath graced him with the investiture of Doctorship) in answer to a Catholic Treatis (first penned by one of my fellow labourers in the vineyard of Christ) hath written a most virulent and scandalous book, intituling it the Way to the true Church. The which book was found so full of corruptions, untruths, and other such base matter, that it was holden in the opinion of many great and learned Priests, rather worthy of contempt then answer.  
Answ. Gregory Nazianzene 
* Orat. 35. ad 150. episc.  aptly compareth seducers to the fish Sepia, which muddeth the waters with a certain black matter like unto ink, that so it may escape the sight of the fisher. T. W. P. doth imitate this fish, and endeavoureth to make that muddy and black which is transparent.  
D. White by his literature and pains, and by verity of a good cause, discovered the weakness and falsehood of the Romish superstition. The blow which he hath given the Popish cause, offendeth and grieveth the fautors thereof: and they having unluckily succeeded in their reply about the matter, T. W. P. doth now assay to salve, and colour things with bravery and boldness of words, and will make the world believe, if they please to harken to him, that light is darkness, and white is black. But now to the matter.  
T. W. By one of my fellow labourers in the vineyard of Christ, etc.  
Answ. Your fellow and you labour in the vineyard of Christ like those workmen of which Solomon speaketh: Cant. 2.15. The foxes, the little foxes, which spoil the vineyard. And whereas you reproach the Doctor's book, instiling it virulent and scandalous, I say with S. Basil, that things wholesome and good, appear contrary to corrupt judgements 
a Basil. Epist. 75. : Et quibus os putet, omnia quae offeruntur putida fiunt, oris non elementi vitio 
b Espenc. come. in Tit. 1. : To such as have a rotten mouth, each thing which is offered seems to have a rotten taste, etc.  
T. W. It was holden in the opinion of many great and learned Priests, etc.  
Answ. Mulus mulum scabit, and they which forsake the law praise the wicked. Pro. 28.4. And you receive honour one of another, which God giveth you not. joh. 5.44. But howsoever you judge of yourselves, you are indeed like the Cantharideses, whereof Epiphanius speaketh 
c Lib. 3. haeres. 79. , Forma auricolores, venenum eiaculantes, Of a colour like gold, but casting forth mortiferous poison. Quibus verbosa lingua est, cor verò obtenebratum 
d Cyril. lib. 7. cont. julian. : Which have a gaudy tongue full of words, but a black and darkened heart.  
T. W. The Doctor's book was holden worthy of contempt, etc.  
Answ. Hucksters who intent to utter deceitful wares, will not stick to disgrace better merchandise. But if the Doctor's book be so mean and contemptible, how happeneth it that it putteth you to your shifts? and causeth you to fly to the black art for weapons against it? And yet you have still the worst, & must sit down with loss: Et dum vis esse praedo, factus es praeda 
e Aug. sup. Psal. 38. , Whiles you seek to rob another of his credit, yourself are made a prey.  
T. W. Master White not only in the preface of his book, but also in divers places of his second work, vaunteth much of his sincere dealing: saying, my Adversary cannot present the Reader with one conclusion, one doctrine, one quotation, one line or letter, to make him really see wherein I have failed. This idle venditation of ingenuity and upright dealing, hath awakened my sleepy pen, and given birth to this Treatise: wherein I undertake to make good that the very ground and burden of his first book is mere corruptions and untruths, and other such impostures, in the evicting whereof I am so secure, that I willingly make you judges, etc.  
Answ. D. White being conscious to himself of his upright meaning, professeth accordingly, that he wittingly maintained nothing but the truth. Yet he neither assumeth to himself, nor any man else presumeth of him, that he failed in no sentence, quotation, line or letter. This is over swelling to be spoken of a greater man then D. White. Saint Augustine himself saith 
a Proem. l. 3. de Trinit. : In omnibus literis meis, etc. In all my writings I do not only desire a pious Reader, but an ingenuous corrector. And the Doctor in the preface of his second work uttereth this confession: I acknowledge myself to be a man which may err, etc. They may find in such a multitude, possibly, some to prove that the diligentest writer may be overseen; but the substance they cannot discredit. And in that place which you object, page 129. my Brother speaketh only of the Reply against his first book, compiled by A.D. and saith that this jesuite was not able in that Reply to present the Reader, with any line, conclusion, etc. And whereas you affirm that the ground and burden of the Doctor's book, is corruptions, etc. and in evicting thereof you are so secure, etc. 1. I marvel that you leave the substance, ground and burden of the book untouched, and do only carp and snatch here and there at certain parcels. 2. Your grand security of evicting, etc. is either in words only, and you are compelled according to the saying of Tacitus, to secure your cause with audacious protestation, or else that is verified of you which Nazianzene saith 
* Orat. 7. p. 149. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Audacity is the offspring of ignorance. But if your security be so firm, I entreat you that we may understand the bases and principles thereof. Sure I and you are hitherto well dusted, and setting words aside, you have performed nothing, which may hold you from plain running out of the field.  
T.W. It is certainly reported, that desire of praise a windy Meteor, etc. first invited Master White to support forsooth with his learned hand, the threatening and falling pillar of his new Church, etc.  
Answ. This report was not hastily to have been believed or published, Solet enim fama mentiri 
* August. Epist. 106. : Fame useth to overreach (like unto you.) The true motive of D. White his entering into opposition with you is delivered by himself 
a Epist. de did of his second book. , in these words: The condition of the place where sometimes I lived, transported with much superstition, and being importuned with Romish Priests and their books, and sometimes their libels set upon the Church doors, drew upon me a necessity of doing what I was able. This was the impulsive cause of my Brother's writing, which you should rather have taken notice of, then despitefully to have forged a fabulous motive out of your nursery of Tales. But say what you please: Doctor White entering into the number of writers, furnished with three languages, with much reading and variety of learning, gained good respect and won reputation: yourself obtruding your delamatorie and verbal papers upon the world, must expect after a while to have the same consecrated to Vulcan, or spent in base use.  
And whereas you prophesy the fall of our Church, as many of your brood have done before you 
b Harding. Greg. Val. 3. d. 1. q. 1. punct. 7. §. 23. Saunder. de visib. Monarch. Epist. ad Pium 5. Nec parva spe ducor propediem fore, etc. : assuredly you will be deceived (as your Progenitors the Gentiles 
c Aug. Psal. 70. Ad certum tempus sunt Christiani, postea redibunt idola, etc.  were in the like.) And although we doubt not, but that your good will and machinations shall ever be ready to further and contrive the ruin of our Church and State: (for, Cui poterit vester animus conferri, cui viperae, cui aspidi 
d Chrys. hom. 7. Rom. ? etc. To what monster can we fitly compare your malicious minds 
e Maldonat. con. joh. cap. 4 Qui Catholici sunt, maiore odio Caluinistas caeterosque omnes hereticos prosequuntur, quam gentiles, etc. ? to what viper? to what asp? etc.) Yet it is well with us, that malitia non habet tantas vires, quantos conatus 
f Aug. count. Don. : Your malice is sundry ways bounded and controlled; and our Church is like to endure, ad senectam, & senium & usque in finem seculi: to elder days and old age, and the very end of the world: as S. Augustine 
g Sup. Psal. 70.  in the like case prophesied against the Gentiles.  
T.W. I doubt not but by the assistance of him; Qui in veritate educet judicium, Esa. 42. and by the ensuing discovery of his calumnious forgeries, so to prick the swollen bladder of his pride, as that all his frothy ostentation shall resolve to nothing, and that his writings like new found wells, being commonly in account only for a year or two, shall for ever afterwards remain neglected and contemned.  
Answ. Your presumption hath deceived you, and your hope is proved like the spider's web. For since the time that the terrible noise of your paper shot was heard, the Doctor's book hath received a new impression: and even as white when it is compared with black, becomes more amiable; so your black mouth hath added esteem to your Adversary. Yea like as perfume being bruised is more odoriferous, so the Orthodox way to the Church being more exactly tried and examined by means of your opposition, is become more acceptable and of better report.  
T. W. I hold it not inconvenient to give some touch of that opprobrious tongue of his, etc.  
Answ. The Adage is well known, Clodius de pudicitia: A horrell declaiming of chastity. No people under the Sun may worse complain of opprobrious tongues than Romists. You spare no state, no age, no sex: Your tongues are your own, and are set on fire from hell. Yet yourselves cannot endure to be reproved for your most palpable wickedness. D. White lived in those parts where you daily exercised your trade of deceiving, and he beheld and felt your deportment, which (howsoever you glory) was scarce such as can endure the tribunal whither you appeal.  
T.W. And now illustrious Academians, etc. make particular trial of the chief grounds of our Catholic Religion, and look back into the continual practice of Christ's Church since it first being; and assure yourselves we shall not be found superstitious and blind, etc. For how can they be blind who behold the articles of their faith with the eyes of all Antiquity? etc.  
Answ. The Academians have always done as you require, and thereby found you guilty of Novellisme. But with what face do you call the Academians to antiquity, when you daily corrupt their ancient monuments? and both forge and bring in counterfeits; and reject and censure authentic records, and dally with the Fathers as children do with their toys?  
Pammelius hath foisted into Cyprian a new sentence to prove supremacy 
a Cypr. de unit. Eccles. n. 4. vid. B. Bilson. Christ. subject. pag. 65. Goulart. avoot. sup. Cyprian.  And the Roman edition of the first four Counsels, hath removed out of the first Nicene Council certain words 
b Poss●mn. ●p p●● verb. Nicen. Council In the 6. Canon, Antiqua consuetudo seruetar, per Egyptum, Liby●m, & Pentapolim, ut Alexandrious Episcopus horum omnium habeat potestatem, quia & urbis Romae Epis. parilis mos est: The Rom. edition hath exchanged these last words into: talis Episcopi Rom. consuetudo est.  which formerly were authentic in all your own editions. How many spurious and degenerous imps hath Bignaeus patched into his new tomes of old Fathers? And because Gelasius condemneth the heresy of Transubstantiation, you will suffer his works to have no being 
c Vid. Possevin. Apparat. verb. Gelasius. . And in like sort you deal with Epiphanius Epistle about images: and with Basils' lesser questions, and with sundry other. Neither will you endure any general Council if it make against you; as appeareth by the Council of Chalcedon, session 16. and by the Council of Constance, which although it were confirmed by the Pope (as Caietan affirmeth 
d Ca●etan. opus. de author. Papae, & Concil. ca 8. Concilij Constantiensis decreta à Papa Martino confirmantur. ) yet you reject the same in certain articles.  
And because you say that you behold all the articles of faith with the eyes of Antiquity; let us entreat you to show us these articles in Antiquity: The authority of the Pope is greater than the authority of a Council: and the last resolution of faith is into the Pope's sentence: and his definition is as authentical as the Scripture: He is Lord and Prince over the whole Church, etc.  
Read to us out of Antiquity, that the Latin vulgar translation of Scripture is authentical, and not the Original: That Church Service is to be used in an unknown tongue: show us your amputation of the Eucharist; your doctrine of the merit of condignity; auricular confession according to your fashion: The physical efficiency of the elements and words of Sacraments; Adoration of crosses, and images with Latria, etc. Our Adversaries have a gift to see that in Antiquity, the contrary whereof the ancients themselves see: and these men with bodily eyes can behold invisible things, 
Hist. Angl. l. 2. c. 21. Obtinuit tale donum à Deo ut daemones haberet conspicabiles.  like on Ketellus who (according to William Nubrigensis) obtained a gift to see devils.  
T. W. Examine it by the rules of Gods sacred word, and for the true sense of the written word, recurre to the joint expositions of the Primitive Fathers, etc.  
Answ. 1. Your Doctors teach that we must receive your popish faith without examination 
a Stapl. Rel. c. 4. q. 1. ar. 1. p. 430. & 435. : and that the resolution of our faith is into the authority of your Church and Pope, and not into the word of God 
b Ibid. p. 434. . 2. None can use the rule of the Scripture but Romists (according to your Tenet,) and therefore you mock the Academians when you refer them to the trial of faith by Scripture. 3. Of sundry parts of holy Scripture, there is no common exposition delivered by the Fathers 
c Read the Commentaries of Tolet. upon Luke, john, Romans, Psalm, 32. etc. . 4. The texts of Scripture, Math. 16. and joh. 21.15. which you make the foundation of Papal supremacy, are diversly expounded by the Fathers, yea by sundry Papists. Show us this exposition of the text, Pasce ones, feed my sheep, 
Bellarm. Recognit.  that is according to Bellarm. bear rule over my sheep in a royal or kingly manner, in all, or in two of the Fathers.  
T. W. Remember that the most remarkable Protestants for learning, do confess that those Doctors are Patrons of our faith.  
Answ. The notorious and impudent falsehood of this assertion is manifested by me in the second part of this book.  
T. W. Be never persuaded, that since it is granted that the Roman Church was once the true Church, and the time of her revolt cannot be known, that the daughter of Babylon could ever so unespiedly become a Babylonian strumpet.  
Answ. 
Firmil. ap. Cypr. Ep. 75. just indignor, ad tam apertam & manifestan Stephani stultitiam, qui sic de suo loco gloriatur, & se successorem Petri contendit, etc. Vid Concil. African. c. 101. & Can. 9 Vid. Concil. Chalced. sess. 16. Vid. 6. Synod. Constanti. c. 36.  1. There were tars sown by the envious man in the field, and yet they were not espied until they grew up. Math. 13.25.26. And diseases and old age seize many times on bodies in an insensible manner. Yet the errors of the Roman Synagogue, and the usurpation of the Pope, were espied and resisted; and for a time suppressed, and afterwards by strength of faction and by corruption of times they prevailed. The Africans resist the Pope's encroaching; and the time when the Roman Pontifex became universal is expressed in the story. Adoration of images, communion in one kind, the precise number of seven Sacraments, the article of Transubstantiation, the Latin translation, and Apocryphal Scriptures made authentical, etc. The time of the decreeing and making these errors authentical, is reported in the Church story.  
T.W. Divide not yourselves from that most conspicuous Church of Christ which hath been promised that in all ages it should most gloriously appear to the eye of the world: jest so in am thereof, as for the last refuge you be forced to forge a mathematical and airy Church, consisting of certain imaginary invisibilists, impugned by the Fathers, since its being consisteth merely of not being.  
Answ. The holy Scripture foretelleth such a Church as shall be conspicuous in virtue and grace, 
Tom. 4. Concil. Surij. Lateran. Concil. sub julio 2. Vidimus vim, rapina●, adulteria, incestus, omnem denique scelerum pestem, ita sacra prophanaque miscere omnia: ita in sanctam naviculam impetum facere, ut pene scelerum sluctibus illa latus dederit, & propemersa & pessundata sit. Vid. joh. Sarisbur. Policrat. l. 6. cap. 24. Et Stapl. Rel. cont. 1. q. 5. ar. 5. pag. 158.  and in preaching the Gospel and holding forth the light of verity, to such as have ears and eyes of faith to hear and discern. But you tender us a Babylonian strumpet swelling in pride and ambition, and detestable for avarice, treachery and wickedness. And indeed this visibility we detest. But it shall appear hereafter in this Treatise 
* Vid. part. 1. Chap. 3. §. 2. pag. 90. etc. Aug count. Faust. manch. lib. 5. cap. 2. , that we maintain a perpetual visible Church, and differ from you about the manner of the visibility only: and your reproach of mathematical and airy is calumnious and vain, and concerneth not us.  
T. W. Suffer not an heteroclite sectary who rejecteth all regular, ordinary and mediate vocation, (like another Melchisedech, borne without father and mother) to plant in your souls a new kind of religion never hard of before, etc.  
Answ. Desertor arguis militem: yourself a runagate and exorbitant, reproach a soldier, who had his settled standing by lawful vocation in the Church whereof he was a member. There is no vocation of Pastors in the world so corrupt and mangled as is the Roman: (as shall be manifested hereafter in fit place 
d Part. 1. Chap. 3. pag. 115. ) and yet all their frame of religion is builded upon this rotten pillar.  
T. W. Till a libidinous Monk by mutual breach of vows had yoked himself with a lapsed Nun, etc.  
Answ. 1. Luther in this case did no more than some of your Church have counseled others to do 
e Aeneas Silvius. Epist. 307. Credimus te uti non insulso consilio, si cum neque as continere, coniugium quaeris. Quamuis id primo cogitandum fuerit, antequam initiareris sacris ordinibus: sed non sumus dij omnes, qui futura a prospicere valeamus. Quando huc ventum est ut legi carnis resistere nequeas, melius est nubere quàm uri. : and then was commonly practised among yourselves 
f Onuph. in vita Alexander. 6. . Caesar Borgia son to Pope Alexander the 6. (this chaste Pope had sons) being a Cardinal and sacred person, did first murder his elder brother, and then forsook his priestly order and married with the Niece of the French King. And see other examples in the margin 
g Bergom. supplem. chron. l. 12. anno. 1191. Celestinus, & Henricum coranavit, atque ei Consta●tiam Monacham in matrimonium collocavit. Theoderic. Niem. deschism Pap. l. 1. c. 33. Batillus Vrbani nepos quandam nobilem monialem professam & inclusam, de monasterio violenter rapuit & violavit, etc. Nec propterea per Vrbanum arguebatur, sed cum diceretur ei quod nepos suus Batillus viveret inhoneste, fertur respondisse, invenis est: licet tunc annum quadragessimun peregisset. . Now can you espy a moat in Luther, and not perceive a beam in yourselves?  
T. W. Finally relinquish and abandon that supreme sovereignty of the private revealing spirit, etc.  
Answ. The spirit whereupon we build our faith is public both in regard of the object and matter believed, which is the Catholic and Orthodox doctrine of the Prophets, Apostles, and primitive Church: And also in regard of the manner whereby we receive the same doctrine: which is, by the public ministery of the Church wherein we live: and by the public preaching of the worthiest Pastors of the Catholic Church in former ages. But the spirit of your Church must needs be private, both because it receiveth a traditionary word unknown to former ages, and hath by human authority enlarged the object of faith: and also because it resolveth faith into one man's definition, who is no Prophet nor son of a Prophet, and for the more part an unlettered and unsanctified creature (as shall further appear in this Treatise 
* Pag. 142. .)  
T. W. And thus worthy Academians, leaving you to the censure of your unworthy son, etc.  
Answ. You are of his mystery 
* Eudo de stella vid. Willel. Nubrig. hist. Angl. lib. 1. c. 19 , who accustomed to feed his guests with fantastical dishes: or with the shadow of meat without any substance; for you persuade your fautors that you have delivered weighty matter not unworthy the view of those profound Academians, whose wisdom and learning is eminent, and honourable throughout the Christian world: and yet in truth you present them only with windy stuff, meet for such as the Prophet Hos. speaketh of, saying: Ephraim feedeth upon the wind, Hosea 12.1. And Saint Basil: 
Epist. 107.  Solo roar aluntur cicadae. Grasshoppers are fed with nothing but with dew.   

In candidissimum Doctorem defunctum, melos threnothryambeuticum.  

EN hic effigies albi Doctoris, amicti  
undique vestitu niveo, pietate, nitore  
Innocuae vitae, candenti lumine verae  
Virtutis, vultusque animique albedine summa.  
Quem solae tres lanificae potuere sorores  
Obscurare alius candorem non maculavit:  
Fucatus color ullus. Inexorabile fatum,  
Nec planè albatum potuit nigrare colorem.  
Nam virtus candet post funus: amictus & 
* Amicti stolis albis stabant in conspectu Agni, etc. Apocalyp. c. 7. ●. 9.13.14. & chap. 3. v. 4.5. etc. 6. v. 11.  alba,  
vest hic, sidereo terras mutavit olympo.  

* Prior ex lact junonis. Coel. Rhodigin. p. 238. Describitur & apud Ouidium. l. 1. Met. Aristot. numerat illam inter meteora apparentia. Posterior ista ex lacteo scriptorum rore candidissi. Doctor. qui in coelum ascendit, etc. Necipse immerito via appellatur lactea, qui lacteum illum scripsit librum, qui inscribitur, Lactea ad veram Ecclesiam Via, etc.  Altera candescit coelo via lactea: mortis  
Non valuit nubes hanc denigrare secundam.   

— Sic, undique candidus, ille  
Dulcia defecta modulatur carmina lingua,  
Funeris ipse sui cantator, cygnus.—   
FRANCIS WHITE Doctoris nepos, deflevit.   

In T. W. fuco suo denigrantem candidissimum Doctorem, qui à germano suo in nativam denuò reductus est albedinem.  
FVcator, quis sit, luci haud satis est, amarulentam  
Pennam saginans stygeo veneno,  
Dente arido corrodit mordicus, undique albicantem  
Famam, nitentem maculans colorem.  
Sarcina, quisquis at es, plenum chaos & calumniarum,  
Non candidatum potis es nigrare,  
undique quem niveus decoravit amictus, atque lucens  
Albedo, vultus, animique candor:  
Albescens pietas: niveus color innocentiaeque:  
Virtutis albens, lucidumque lumen.  
Nec roseum fucus vultum tuus inquinavit istum,  
Fusca aut nigredo nubilavit ulla,  
Ni vis ut hic sit olor niger, atra avis illa rara: dirae  
Aut mortis, inquis, denigrasse nubem.  
At non crudeles Parcae, potuere prorsus istum  
Turpare cygnum morte succinentem.  
Nam candet virtus post funus: amictus atque coelo,  
Isthic stola 
a Apoc. c. 7. v. 9.13.14. etc. 3. v. 4.5. etc. 6. v. 11.  alba, despicit caduca,  
Lacteam & ipsa viam est emensa 
b Non immerito candissimus Doctor appellatur galaxia: qui lacteum illum s●●ipsit librum qui inscribitur, Lactea ad veram Ecclesiam Via, etc.  galaxia. At fuisset  
Mirum nec istud, candidum colorem  
Nigrasse: assuetum hoc fucantibus; at reducere istum  
Rursus nigrorem in pristinum nitorem,  
Hic labor, hoc opus est, hoc mirum, & inusitatum: At alter  
En frater istud praestitit superstes.  
Frustra igitur probris hoc conspuis albicans ligustrum,  
Cuius nitorem nebula sorores  
Fatiferae nulla potuêre operire, nec colorem  
Posthac nigredo Coelicum inquinabit.   

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Franciscus' White, Authoris filius, Art magist. & Coll. Trinit. in Academia Cantabrig. Socius.   


CHAP. I  

Paragraph. 2. Wherein T. W. P. chargeth D. White with corrupting the Rhemists concerning the merit of works.  
T. W. P. NOw I will come to M. Whites depravations, etc. 
D. Wh. Way to the Church, Digress. 35. n. 6.  And to begin with one, which as it containeth in itself many foul and strange corruptions, so the injury thereby offered, is not to one, but to many; and those, for their learning and virtue, men of worthiest memory, to wit, the English Doctors of Rheims.  
Answer. The Authors of the Rhemish translation and notes of the new Testament, were Gregory Martin, Bristol, and Cardinal Allen 
b Possevin select. biblioth. l. 2. c. 12. : who are therefore extolled for virtue and learning by you, because they were corrumpendae veritatis artifices 
c Cyprian. de unit. Eccles. , artisans of yourowne mystery, etc.  
T.W. If we believe M. White, the Rhemists affirm, that our works of their very nature deserve eternal life, the reward whereof, is a thing equally and justly answering to the time and weight of the work, rather than a free gift: so that God should be unjust if he gave it not. But this brazen faced Minister, in alleging their words, hath committed a double corruption: First, in omitting the word grace, the true words being, Works proceeding of grace, merit heaven. Secondly, by inserting in stead of the word grace, the word nature, the which was not so much as dreamt of by the Rhemists, or by any Catholic author. Yea to defend, that works of their own nature do merit, were to renew the Pelagian heresy.  
Answer. 1. D. White at the place objected 
a Pag. 238. , nameth not the Rhemists within his text: neither produceth he any one literal sentence of his authors, placed in the margin: but collecteth into a sum the doctrine of Andradius 
b Andrad. orth. expl. lib 6. Rhem. annot. 1 Cor. 3. v. 18. & ●. b. 6 v. 10.  (whom he citeth as well as the Rhemists) and of other Pontificians: as appeareth by the words prefixed to his quotation, You hear what is commonly said.  
2. He imposeth upon no Papists, that they maintain, good works of nature, or proceeding from nature, do merit; but that, good works of grace, do of their very nature, merit, etc.  
It is the heresy of Pelagius (as you say) that moral actions of natural and unregenerate persons do merit [in condignity,] yet many of your Doctors say, they merit in congruity 
c Scot ●. d. ●8 q. v●●● Durand. 2. d. ●8 q. 6. Adrian Quolib 7. q 4. ●●es. d 17. q. vnic ar. 2 concls. 4. Genebr come P● 67. v. 13 C●ietan opu ● to. 3 tr 11 c 1. 9 nisi ex qua da cong●uit●te, qua congravit homini recte utenti libero atbi rio, in ijs quae Dersunt, Deum largiri, etc. Vega pro council. l. 5. c. 15. Caietan 10. 3. opusc. tr. 11. c 9 Vis Spiritus sancti habitantis i● homine, non est impar ad acquirendam vitam aeternam & ad efficiendum quod operibus cius in nobis debeatur vita aete●●a. . But that good works of regenerate persons, of their very nature, and as they be such, are meritorious, is maintained by Andradius, by the Rhemists, and many other pontificians.  
The Rhemists say: 
c Scot ●. d. ●8 q. v●●● Durand. 2. d. ●8 q. 6. Adrian Quolib 7. q 4. ●●es. d 17. q. vnic ar. 2 concls. 4. Genebr come P● 67. v. 13 C●ietan opu ● to. 3 tr 11 c 1. 9 nisi ex qua da cong●uit●te, qua congravit homini recte utenti libero atbi rio, in ijs quae Dersunt, Deum largiri, etc. Vega pro council. l. 5. c. 15. Caietan 10. 3. opusc. tr. 11. c 9 Vis Spiritus sancti habitantis i● homine, non est impar ad acquirendam vitam aeternam & ad efficiendum quod operibus cius in nobis debeatur vita aete●●a.  The value of our works ariseth from the grace of adoption, which maketh that those actions, which of their nature be not meritorious in themselves, are worthy of heaven.  
Vasques the jesuite saith, 
d Vas. q. 1. 2. part. 2. disp. 214. ca 4. Opera justorum ex sola ingenita dignitate, meritoria sunt. Ib. ca 6. n. 39 Ex natura sua, hoc ipso quod facta sunt, ab homine justo ex auxilio gratiae Dei, esse condigna vita aeterna.  Works of their inbred dignity deserve, etc. and ex natura operis sic facti 
e Ib. disp. 222. ca 3. , by the nature of the work thus wrought. (Where you have the very form of speech used by my brother.) And Suarez: 
f Suar. 3. Thom. p. 1. disp. 41. §. 3.  They have an intrinsical proportion with the reward. 
* Rhem annot. Rom. 8. vers. 18.  Vasques affirmeth, that it is the tenet of the best learned in the Popish school, that works of grace are meritorious of their very nature and intrinsical existence, without any new imputation of Christ's merit, or addition and supply of God's promise, besides their first production. And for confirmation hereof, he produceth Thomas, Caietan, and sundry other authors 
g Th. Aqu. 1.2. q. 114. at. 3. Caietan. ib. Conrade ib. Fra. Romeus de lib. & necess. operum. verit. 22. Richard 2. d. 27. ar. 3. ad. 9 Driedo de read. gen. hum. tr. 2. ca 2. p. 3. at 3 prop. 6. Lindan. panopl. Evang l. 3. c 20. Clictou. unpr. ar. Luth. ca 3. jodoc. Tiletan. apol. council. Trid. tit. de bon. oper. sup. ca 11. sess. 6. q. 4. .  
Forasmuch therefore, as D. White imposeth upon you no other tenet, concerning the merit of works, but that which is embraced by your greatest Doctors: it was rude and uncivil for T.W. to reproach him with the foul terms of brazen faced Minister, etc.  
T.W. M. White chargeth the Rhemists with holding that the reward of works is a thing equally and justly answering the time and weight of his travels and works, rather than a free gift. I found most of these words, but many of them in several lines, and uttered upon several occasions, all which to join and chain together in one continued line or sentence, and thereby to make the author speak contrary to himself, is a thing easy to perform, but the performance is wicked, shameless, execrable, etc.  
Answer. Is it wicked and shameless, from two premises verbally found in the Rhemists, to collect a right conclusion, and to deliver the same as their doctrine?  
The Rhemists have two propositions, from whence the assertion and conclusion wherewith my brother chargeth them, is inferred. As I thus declare.  
The Rhemists affirm, The reward of good works is such a reward, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, and merces in Latin import 
h Rhem. annot. 1. Cor. 3. n 2. & Math. 5. n. 2. .  
But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, and merces in Latin (as the same Rhemists say 
i Rhem. 1. Cor. 3.8. & Heb. 6 10 & Math. 5.2. & Revel 22.4. & 2. Tim. 4.4. ) is a very stipend, hire and wages, such as Paul speaketh of 1. Tim. 5.18. saying, The labourer is worthy of his hire: a thing equally and justly answering the time and weight of his work, rather than a free gift.  
Therefore the Rhemists hold, as D. White chargeth them, that the reward of good works is a thing equally and justly answering the time and weight of the work, rather than a free gift.  
T. W. But give this liberty, of omitting, and inserting, and coupling, to the Atheist, which yourself M. White have assumed, and you shall found strange positions maintained by him. For example, the Psalmist speaking of yourself, and other such like, saith: The fool hath said in his heart, there is no God. Now kindly allow him to blot out the word fool, as you more then foolishly did the word grace, and to insert the word wise man, as you according to the wisdom of the world, did the word nature, and then observe how easily he will prove from the Scriptures, that there is no God. But thus knowingly and deliberately to corrupt, to the dishonour of your own, and Catholic religion, is to me an argument most convincing, that you are one of those fools, who said in his heart, there is no God.  
Answ. A Philosopher observeth, that every thing which is weak, useth to be clamorous 
k Seneca l. 1. de ira. Inualidum omne natura est querulum. . And thus it fareth with you. Otherwise, what hath your adversary done, to 'cause such a gust of folly to come from you? The abuse committed, is only your own, who subtly have perverted that which D. White rightly conceived. And therefore as the Echo 
l Basil. ser. in iracund. Conuicium simile est eccho in solitudine, quod revertitur ad conviciatorem.  returns back to the place from whence it came: so these bolts (Psal. 11.2.) which you have shot, to wit, the fool hath said, etc. must return again to your own quiver, or rest in your bosom, until you can found a more just occasion to vent them.   

Paragr. 3. Whether Cardinal Bellarmine be corrupted concerning justification.  
T.W. In the very first page of his Preface to the Reader, (so loath, it seemed, he was to loose any time) he showeth us one trick, somewhat like unto the former. Where, by the way, I must advertise him, that I hold him a man herein impoliticke and incautelous, that would not suffer the very face or front of his treatise to pass unblemished: since first he rather should have coveted to win the ear of credulity, with pleasing insinuations of truth; and then (the judgement of the reader being once possessed) after to have vented forth his more impure dregss. For we are taught, john 2. Every man at the first setteth forth good wine, and afterwards that which is worse.  
Answ. S. Hierom hath a saying, 
Hieron. count. Ruffin. l. 3.  Caveas in alterum dicere, quod in testatim detorqueri potest: Be wary to utter that against another, which will presently be retorted upon yourself. Can you so well observe what was expedient for another, and be so oblivious in performing for yourself? But it is commonly seen, that they which are prove to advise others, are blind in guiding themselves, according to the sentence of Euripides: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Surely there was never any lame and anhelous jade, which hath more stumbled in his first setting out, than yourself have done in the entrance of your book: which as I have discovered in the last section, so I will further manifest in every paragraph of your first Chapter.  
T.W. M. White to intimate to his reader, how much the Catholics do disvalue the passion of Christ, thus writeth: The Church of Rome teacheth, that justification is wrought by the habit of our own inherent righteousness, 
a D Wh. Way to the Church, Preface, pa. 1.  and not by Christ's. Thus he peremptorily, without any reservation, affirms, that we reject the righteousness of Christ, to concur to our justification. To the proving hereof, he produceth a testimony of Bellarmine: Our own inherent justice is the formal cause of absolute justification, 
b Bellar. de iu●ti●. l. 2. c. 2.  and not the justice of Christ imputed unto us. In the producing this testimony, M. White hath committed a double fraud: first, he concealeth the latter part of the sentence, which showeth how we ascribe our justification to Christ: secondly, whereas Bellarmine excludeth Christ's merits from being the formal cause, M. White allegeth it to prove, that it is no cause thereof at all.  
Answ. Had you in this and sundry other of your exceptions, used S. Hilary his rule, which is, The understanding of sayings must be received from things precedent and subsequent in the discourse, 
c Hilar. de Trin l. 9 intelligentia dictorum, ex praecedentibus & consequentibus expectetur.  you would have troubled yourself less in quarreling without any cause. The point affirmed by D. White, is, There is a real difference between the Church of Rome and us, in the question of justification, and the main difference is concerning the formal cause. The Church of Rome maintaineth, that the justification of a sinner is done by the habit of our own inherent righteousness (to wit, formally) and not by Christ's. And for confirmation hereof, he produceth Bellarmine saying, Our own inherent righteousness is the formal cause of absolute justification, and not Christ's justice imputed.  
My brother intended to charge Bellarmine no further, but only with excluding Christ's merits from being an essential and formal cause of justification; and with making it only an efficient and external cause thereof, according to Scotus: 
d Scot 4. d. 15. q. 1. ar. 2. Passio Christi non delet culpam nostram, nisi ut causa meritoria, & per consequens ut causa secunda, quae non est de essentia rei. Al Hal. 4. q. 17. m. 4. ar. 1. Bonau. 4 d. 17. are 1. q. 1. Th Aq. 4. d. 17. q 1.  The passion of Christ doth not wipe out our fault, but only as a meritorious cause, and by consequent as a second cause, which is not of the being of the thing.  
T.W. If Christ's passion did concur to justification, as a formal cause, than it should really inhere in us, even according to Philosophy, which it doth not.  
Answ. The formal cause, is either taken properly for an inward cause, informing the subject, which it doth constitute and denominate, and every such formal cause is inherent: or else it signifies logically the next and immediate actual cause or reason of things, giving them their distinction and kind: 
e Zabarel. Forma accipitur improprie pro qualibet causa quae definitionem rei constituit. Timpler. metaph. l. 3. c. 2. q. 8.  whether the same be inherent, assistant, or any way by relation applied or united to the subject. And thus the immediate cause of the eclipse of the Sun, to wit, the interposition of the body of the Moon between our sight and the Sun beams, is called the formal cause of the eclipse. In like manner, the formal cause of liberty and bondage, is not any thing inherent in the bond or free, but an external relation, etc.  
Our adversaries themselves affirm, that the formal cause of redemption is extrinsical 
f Vega pro Cō. l. 7. c. 23. Redemptio cum sit quid extrinsecum, convenit Christo formaliter, sicut pretium captivi dicitur illius redemptio. , to wit, the oblation of Christ upon the cross, Heb. 10.10. Eph. 1.7. And D. Stapleton 
g Stapl. de justif l. 6. c. 8. , with sundry other pontificians 
h Vasq. 1. 2 p. 2. d. 204. c 1 etc. 5. Qui citat multos. , make the free favour of God for the merit of Christ, the formal cause of remission of sins.  
And in the same manner, may the satisfaction of Christ imputed or applied, be the formal cause of justification, without any opposition to Philosophy. For if justification were an entity compounded of matter and form, or of subject and accident, like things natural or artificial; then, as our adversaries object 
i Hos. confess. Petr. c. 71. D. Soto de nat. & gra. l. 2. c. 20. Becan. de justif. Calu. c. 2. pa. 204. Ruard Tapper. art. 8. de justif. , it must have a form inherent: but being only a relative action of God toward his creature, it admitteth no formal cause inexisting, or properly so called, more than creation 
k Vasqu Deus verè est & dicitur Creator, non tamen à forma intrinseca, sed extrinseca. Caietan. opusc. to. 3. tr. 11. c 9 Infantibus baptizatis debetur aeterna vita merito duntaxat Christi. , redemption, reconciliation, etc.   

Paragr. 4. Wherein D. White is accused of corrupting Bellarmine, about merit of works.  
T. W. 
Way to the Ch. Digress. 35. n. 15. pa. 235.  M. White having affirmed, that many Catholics condemn all merit of works, allegeth certain words of Bellarmine to that purpose, saying: By reason of the uncertainty of man's own righteousness, and for fear of vainglory, it is our safest way to repose our whole confidence in the sole mercy and goodness of God. But if all Bellarmine's contexture had been produced, and the subject of his whole disputation considered, it would have appeared, that he maintains positively the merit of works, and deposeth the contrary to that whereunto he is produced. Which being so, D. White dealeth herein perfect Ministerlike, etc.  
Answ. D. Whites assertion, whereunto he produceth sundry testimonies of Papists, is this: Howsoever our adversaries contend for their merits, yet the learnedst and most judicious among them, disavow them, teaching people at the way-gate to renounce them.  
This position hath two branches: First, the most learned and judicious Papists disavow the merit of works, he meaneth according to the tenet thereof, by divers pontificians, since the late Trident Council 
a Read the end of this Chap. Obseru. 2. concerning merit.   
Secondly, the most learned and judicious among them, teach people, at the time of their departure out of this life, to renounce them, in respect of reposing the hope of salvation in them.  
My brother produced Bellarmine, to prove this second branch; and therefore the P. P. to manifest his Popish sincerity, and to make way to a slander, wilfully omitted and concealed the words [teaching people at their way-gate to renounce them] whereunto the saying of Bellarmine was referred: and foisteth in a cogging sentence of his own, which is, In proof that the Catholic Doctors condemn all merit of works, he allegeth the foresaid Cardinal, etc. But this shuffling will not serve your turn: Dolis apud ignorantes locus est, scientibus verò, dolum intendere non est aliud quàm risum movere 
b Ruffin. hist. Eccles. l. 1 c. 11. : There is place for guile with the ignorant, but to seek to put tricks of deceit upon the understanding, is to move laughter.  
T.W. What impudency is it in M. White to produce Bellarmine, as denying the doctrine of merit of works, when the subject of this very book (from whence these words are taken, and also of divers other books in that Tome) is only to prove that works do merit?  
Answ. It is one thing to disavow merits in regard of placing hope of salvation in them, in our way-gate or time of temptation and trial; and another, to disallow them altogether. D. White chargeth Bellarmine with disavowing merits in the former sort; and the P.P. accuseth him of saying, that the said author disalloweth and condemneth merits generally.  
But yet further, because you minister so just occasion of inquiring into Bellarmine's opinion concerning merit of works, I will be bold to require a solution of you, in these two or three doubts.  
First, whether is it not possible for Bellarmine to defend merit of works in terms, and yet in substance of matter to deny the same? Vasques your jesuite 
c Vasq. 1. 2. p. 2. d. 214. c. 1. n. 1. contingere potest ut si veram caulam & rationem meriti non assignemus, verbis solum ab haereticis dissidentes, reipsa cum ijs conue niamus: quod sanè ali quibus Catholicis in hac controversia accidisse, inferiùs patebit, etc.  observeth that this hath happened to sundry Catholics.  
Secondly, when Bellarmine affirmeth, This is it we mean in saying, good works are meritorious; that God is not only delighted with good works, but conciliated or induced thereby to benefit them which work well 
d Bellar. de iusti● l. 5. c 2. . What difference is there between this assertion and ours 
e Read the end of this Chap. Obseru. 1. of merit. ? Also saying in another place 
f Bellar. de justif. l. 5. c. 14. Cum opera nostra bona, si per se considerentur, sint temporalia, & vilia, & nullo modo aequalia precio supernaturali, etc. , Seeing our works of themselves, considered only according to their nature, be temporary, vile, and in no sort equal to a supernatural and eternal reward, surely there must of necessity be added unto them a dignity beyond their own, that the reward of eternal life may be rendered unto them. Whether is not this assertion the very same which Vasques affirmeth to agreed in substance with ours, and in deed, to overthrow the merit of condignity 
g Vasq. 1. 2. d. 214. c. 1. & deinceps, c. 5. ?  
For thus I reason out of Bellarmine and Vasques: Every merit of justice and condignity, requires an equality between the work and the reward. 
h Bellar. de justif. l 5. c. 14. etc. 17. Ita ut in opere bono, etc. sit quaedam proportio & aequalitas ad praemium vitae aeternae, etc. Vasq. 1. 2. d. 214. c 5. n. 29.  But Bellarmine affirmeth, that good works of themselves without God's promise, are temporal, vile, and not equal to the reward. And Vasques saith, that Gods promise' being extrinsical, increaseth not the dignity of the work, neither addeth any further equality with the reward than it had before, but only obligeth God in fidelity to keep his promise 
i Vasq. ib. c. 5. n. 24. 26. etc. etc. 6. Immota omnino actione nostra secundum omnes circumstantias, etc. non potest effici magis bona ex solo verbo Dei promittentis, etc. qui promitteret equum pro obsequio exigui valoris, etc. . Neither doth it salve this matter that Bellarmine saith, there is a certain equality and proportion 
k Bellar. de justif. l. 1. c. 21.  between the work and reward: for himself 
l Ibid. l. 5. c. 19 in fine.  elsewhere, and other of his fellows 
m Vasq. ib. d. 215. c 4. n. 27. Sixt. Senens. biblioth. l. ●. ann 199. Du●and. 2 dist. 27. q 2. Quod dicitur de gratia, quod aequatur gloriae, in virtute, quia est eius seminarium, patet quod metaphoricè dicitur, etc.  acknowledge, that every proportion causeth not equality. And a figurative equality (such indeed as Bellarmine's is) can produce no more but an improper kind of merit. To wit, like as when a father promiseth a reward to his child, upon condition of doing that duty whereunto he is already bound 
n jansen concord. evang. c. 39 Si quis proponat patrem, munere aliquo promisso, silium ad feruens literarum studium provocantem. etc. Vega opusc. q. 5 & q. 6. Erit tantùm dispositio quaedam ad habendum illud munus. pa. 809. , and the child in much imperfection, yet with a willing mind performeth so much of this his duty as he is able, he deserveth no reward in justice, neither performeth any thing in justice equal to the reward promised; but obtaineth the reward by the liberality and fidelity of his father.  
Thirdly, it seemeth that Bellarmine limpeth and halteth between his own party and us, when he affirmeth, that it is most safe to repose all our confidence in the sole bounty and mercy of God 
o Bellar. de justif. l. 5. c. 7. Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, etc. Vega opusc. quaest. 4. Stapl. de justif. l. 10 c 14. . For otherwise, why doth his fellow Vasques lash and censure his doctrine, but for that he perceiveth some inclination and concord thereof with us 
p Vasq. 1. 2. p. 2. d. 21. 3. c. 7. n. 37. etc. ?   

Paragr. 5. Touching the testimony of Tho. Aquinas, Rom. 3. l. 4. & Gal. 3. l. 4.  
T.W. Thomas Aquinas in the places alleged, speaketh only of works ceremonial or moral, wrought by the power of nature: M. White produceth him as though he taught, that works proceeding of grace, could not justify.  
Answ. 
Th. Aq. come. Gal. 3 l. 4. Opera non sunt causa, quod aliquis sit justus apud Deum, sed potius lunt executiones & manifestationes justitiae. Ib. jacob. 2 dicitur, Nun Abraham ex operibus justificatus est?  Although Thomas in the beginning of his Commentary mentioneth such works as be performed by the power of nature, yet afterwards he enlargeth his discourse, and speaketh also of works wrought by the power of grace. For he treateth of such works as are the manifestation and execution of justice; and of such as Saint james mentioneth chap. 2. saying, Was not Abraham justified by works? But these were works of grace. And therefore Thomas in the places alleged by D. White, excludeth from justification, works done in the state of grace.   

Paragr. 6. Wherein D. White is accused of corrupting S. Aug. de Civit. Dei. l. 19 c. 27.  
T. W. S. Augustine's testimony truly alleged, is, This our justice, though it be true, by reason of the end of the true good, whereunto it is referred, yet it is such in this life, as that it rather consisteth of the remission of our sins, then of the perfection of virtues. Here first our Minister addeth the word all, for greater swelling and fullness of speech, which is not in S. Augustine.  
Answ. 
Aug. de ciu Dei l. 19 c. 27. Ipsa nostra justitia quamuis vera sit propter veri boni finem ad quem refertur: tanta tamen est in hac vita, ut potius remissione peccatorum constet quàm perfectione virtutum.  Yourself have changed this Father's words: for he saith, Ipsa nostra justitia, our very justice itself: that is, our purest justice, our whole justice, and every part thereof, which is fully equipollent to all our justice, and rather more emphatical: as if one should say, Our very life is miserable; he intendeth, that all our life, and every passage and degree thereof is such: and you say, Ista nostra justitia, this our justice, etc.  
T. W. Secondly, he leaveth out a parcel of the same sentence, (to wit, although our justice be true, by reason of the end of the true good, whereunto it is referred) in which S. Augustine acknowledgeth the very Catholic doctrine of justification, to wit, that our justice is true justice; against which, this very place is urged.  
Answ. D. White produceth this testimony to prove that sin cleaveth to the works of the godly, and blemisheth them in part 
c See Aug. count julian. l. 2. in Hilario. : and therefore, that they may be fully just, they have need of remission of sin adherent.  
And if you be not transported with affection, you cannot accuse my brother for alleging it to this end: because 
d Stapl. de justif. l. 6. c. 8.  D. Stapleton and other of your own party, have produced it to the like purpose 
e Cassand. consult. art. 6. 10. Lo. Vives schol. in Aug. de civit. Dei. l. 19 c. 27. Vega pro council. l. 15. c. 20. mentioneth some Papists who have used this place of Aug. as before. : and the place of itself doth effectually prove so much. Now presupposing the perpetual concomitance of remission of sins with our justice, we acknowledge, according to the holy Scripture, Eph. 4.24. and S. Augustine, that the righteousness of regeneration is true justice, not only in comparison of wickedness, but according to the rule of virtue 
f Aug. cont. 2. epist. Pelag l. 3. c. 7. etc. 10 justitia secundum quam justus ex fide vivit, est vera justitia, regula virtutum. Caluin. instit. l 3. c. 15. §. 7. .  
But this evinceth not, that the same is able to justify man, according to S. Paul his acceptation of justification, Rom. 4. First, because it is less in quantity then the moral law of God requires 
g Read afterward Obseru. 2. §. 1. concerning justif. the end of this chap. where you shall found this afterward confirmed. . Secondly, because it is, by adherence of sinfulness, so far contaminate in quality, that it hath always need of pardon, and new imputation of Christ's merits, both to supply the defect, and to remit the adherent impurity. Thirdly, because Christ hath not bestowed or appointed it to that end. Gal. 3.21.  
T. W. He falsely translateth for his own advantage, perfectione virtutum, by perfection of justice.  
Answ. Yourself have translated, tanta, so great, a word noting the quantity and perfection of our justice, by talis, such, a word signifying the quality: and so whereas S. Augustine meaneth, that man's righteousness is so small in quality, that therefore it consisteth rather in remission of sins than perfection of justice; you will have it to be only such, as hath remission of venial sins going with it.  
But forasmuch as the word virtue, according to your own Doctors, noteth both the habit and the act 
h Bellar. de amis gratiae l. 1. c. 1. Stapl. de justif. l. 5. prolog. 3. See Durand. 2. d. 26. q. 1. Ruard. n. 2. de justif. Ab ipsa virtute sola ratione differens. , and your inherent justice contains no more; I know no cause why in translation, these two words may not be used as synonimies. It is reported of Domitian the Emperor, that he used to sit in his chamber, and catch flies 
i Sueton. in Domitian. c. 3. Tenebras & secreta captavit, & muscas figebat. . This Priest might well have been his companion, who wanting better employment, occupies himself in these petite cavils.  
And now for a conclusion of this section, I desire the Reader to observe, that whereas this clamorous P. P. in the first chapter of his book hath made five assaults against D. White, and inserted into each of them, many refuse and abusive reproaches: That in regard of the matter, he is fully answered, and his first encounter is wholly defeated. 
joseph. Scaliger. count. Serrar. de sect.  And concerning his railing, I will say no more, but that as dogs use to piss in the fairest places of the house; so it is no news to hear Popish Priests to revile them which are of worthy desert in God's Church.   


Observation 1. Touching remission of sins in justification: Wherein is showed, that some of our adversaries overthrow the true definition thereof delivered in the Scripture and primitive Fathers.  
Proposition 1 The holy Scripture, and primitive Fathers, describing remission of sins, teach that the same is a free condonation of the crime and guilt of sin, for the merit of Christ.  
Heb. 8.12. jerem. 31.34. it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will be merciful: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 130.4.  and the Hebrew word used for remission of sins, cometh of a root, signifying, to pardon, forgive, to be favourable, and propitious. Moses prayeth to God for the pardon of the people's sin, in this manner, Numb. 14.18.19. The Lord is long suffering and of great mercy, forgiving iniquity and transgression, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her iniquity is absolved: or God is made propitious for the iniquity committed by her, and now pardoned.  etc. pardon, I beseech thee, the iniquity of this people, from Egypt unto this day. Read Dan. 9.9. Esa. 40.2. and Psal. 51.9. David prayeth, Hid thy face from my sins. Esa. 43.25. I will not remember thy sin. job 7.21. Why dost thou not pardon my transgression 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass by. ? etc. Esa. 38.17. Thou hast cast all my sins behind thy back. And Act. 13.38. Through this man is preached unto you forgiveness of sins; and by him, all that believe, are justified (that is, absolved 
e Stapl. Antid. Act. 13.38. Andrad. orth. expl. l 6. pa 462. ●ol. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Chron. 29.10. Numb. 30.5. Deut 21.8. Psal. 78.38. ) etc. And remission of sins is resembled to the free forgiving of a debt, Mat. 18.27. to the making of bondmen and debtor free in the year of jubilee, Esa. 61.2. Luk. 4.18.19. and the act of it is called, not imputation, Psal. 32.2.  
The Fathers also teach, that remission of sin is a free condonation. Augustine: What is it for God to become propitious to iniquity? it is to be pardoning and granting forgiveness 
f Aug. Psal. 64. . Bernard: It is sufficient for me, to all justice, only to have him propitious whom I have offended: all the sin which he hath decreed not to impute unto me, is as though it were not 
g Bernard. in Cant. ser. 23. . Augustine, Sin is unloosed by indulgence 
h Aug. contra julian l. 6. & de nupt. & concupisc l. 1. c. 32. Chrys. ex var. in Math. ho. 18. & in Psal. 50. hom. 2. & de poenit. hom. 6. Greg. Naz. ad Vital. Iren. contra haer. l. 5. pag. 583. just. orth. quaest. q. 108. Cypr de laps. n 23. 24. Tertul. de orat. c. 7. Athan. orat. 3. contra Arian. Cyril. l. 2. sup. Levit. Gregor. M. expos. 4. Psal. poenit. August. in Psal. 118. Bernard. de inter. Dom. .  
Proposition 2 Together with the action of God remitting sin, concurreth another action of divine grace, enabling man to forsake and mortify every greater sin which God pardoneth. 1. Cor. 6.11. Heb. 9.14. Revel. 1.5.6. 1. Pet. 2.9. Ezech. 36.26. Esa. 53.5. Psal. 103.3. Augustine saith, Remission of sins maketh men good trees 
i Aug. de verb. Domini, ser. 12. . Bernard: Sins are not only pardoned, but the gift of sanctity is conferred 
k Bernard Cant ser. 37. . And Chrysostome: Delivering from sin, he ingrafteth righteousness, yea he extinguisheth sin, and suffereth it not to be 
l Chrys. de poenit. hom. 3. Cyril. sup. joh. l 9 c. 5. Gregor. m. moral. l. 32. c. 1. & sup. Psal poenit. 4. v. 1. . And like as when Naaman was healed, 2. King. 5. his leprosy was removed, and his flesh restored to his natural health and beauty; so when God remitteth sin, he removeth the guilt by free pardon, and conferreth grace, to the destroying of sin, and healing the soul 
m Whitak. de pecc. orig. l. 3. c. 3. Remiss. pec. facit, ut sanctitas in nobis inchetur. Chem. exam. conc Trid. p. 1. de justif. , Psal. 103.3. Mich. 7.19. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif. opprimere & deijcere, etc. Ribera come. in Mich.   
We are free from the absurd opinion wherewith our adversaries charge us, to wit, that we hold, when sins are pardoned, God doth not change the mind of the sinner, neither destroy the blot of sin, but the same remaining in the soul in the like manner it did before condonation, is only taken away by a not imputation of the guilt 
o Vasqu. 1.2. d. 202. c 4 n. 22. juxta sensum haereticorum, etc. peccata nostra radi & non eradicari, tegi & non tolli: nihil aliud esse quam peccata nostra in nobis revera manner, atque eodem modo post justif. sicut antea nos manner iniustos peccatores. Bellar. Becan. & alij, etc. Bell. come. Psal. 31. v. 2. Dicunt haeretici, hanc remissionem peccatorum, non esse remissionem peccatorum veram, sed imputatitiam. etc. Saunder. de visib. monarch. l. 1. c. 4. : for we believe, as I have delivered before, using a twofold explication.  
First, the destruction and abolition of the sin remitted, is a work of sanctification, and not of justification, strictly taken, according to S. Paul, Rom. 4.  
Secondly, according to the nature of the sin, so is the extirpation or destruction thereof.  
Whensoever foul, enormous, and mortal sins, 1. Cor. 6.9. Eph. 5.6. 1. joh. 3.8. which Tertullian calleth graviora & exitiosa 
p Tertul. de idol c. 1. Aug. Euchir c. 64. & sup. joh. tr. 71. , more grievous and exitious, are pardoned by God's mercy, the same are abolished and cease to be: yea ordinarily before the Lord forgiveth them, a sinner beginneth to detest and forsake them. Prou. 28.13. Esa. 1.16. 2. joh. 1.6.7. & 3.6.  
But habitual concupiscence, & delicta quotidianae incursionis 
q Tertul. de pud. c. 19 , many smaller offences, and delinquences of daily incursion, which by reason of our frailty, we can never be free from in this life, 1. joh. 1.8. remain in just persons, and the Lord forgives them upon these conditions.  
First, that his children be humbled because of them, Rom. 7.24.  
Secondly, that they so far repress and mortify them, as that they lead them not to foul and wilful offences.  
Thirdly, that by confession, prayer, alms deeds, 
Aug. tr. 5. sup. epist joh. & cont. Crescon. l. 2. c. 12 & de perf. just. ad rat. 16.  exhibiting mercy and forgiveness to others, and other deeds of piety and charity, they crave at God's hand the forgiveness of them. Prou. 16.6. Math. 6.14. & 7.7. Act. 10.2.4. 1. joh. 1.9. jam. 5.17. Math. 6.17. 1. Pet. 4.8. 
r Read hereafter obs. 1. of the meant of works.   
If men forsake not damnable crimes, 1. Cor. 6.9.10. 1. joh. 3.8. they shall never be forgiven, Ezech. 18.13.21. 1. joh. 1.6. And no sins may be esteemed so small, as that we neglect the means of procuring pardon for them.  
Proposition 3 Many of our learned adversaries destroy that which is principal and most essential in remission of sins, to wit, condonation.  
Vasques the jesuite saith, 
s Vasq. 1. 2. p. ●. d. 204. c. 3. Vera ratio justitiae inhaerentis, nulla ratione explicari potest, etc. nisi asseramus ea sola tanquam contraria forma SINE FAVORE ET CONDONATIONE DEI remitti & deleri totam rationem maculae ET OFFENSAE. He allegeth for this opinion, Thom. Aq. Caietan. Sotus. Ruard. Tapper. Trid. Concil. etc.  Even as the true reason of inherent justice can by no means be explicated, unless we say, that that which is in us wanteth no favour and new acceptation of God, to make us just and holy before him: so also the same cannot be defended, unless we affirm, that thereby, as by a contrary form, the whole blot and offence of sin is taken away without any favour or condonation of God.  
The said author confirmeth his opinion by these two arguments especially.  
Arg. 1 The Trident Council makes inherent justice the form of justification; and hereupon, forasmuch, as whensoever the form of any thing is united to the subject, presently the thing hath the constitution and being: if after the infusion of divine grace, a condonation were required on God's part, (as Bellarmine, Suares, and other affirm 
a Bellar. de pec. l. 5. c. 19 & de justif. l. 2 c 16 & de purgator. l 1. c. 10. Suar. 10. 4. d. 8. §. 3. n. 11. Andrad. orth. expl l. 6. Stapl. de justif. l. 5. c. 1. & l. 6. c. 8. ) then inherent justice were not a sufficient and perfect form.  
Arg. 2 If a condonation be admitted for the merit of Christ, than the merit of Christ imputed, is the formal cause of that condonation 
b Stapl. de justif. l. 5. c. 1. Misericordia Dei sive favor Dei, propter Christum. : and granting this, the justification of a sinner must have two forms: one of remission of sins; the other of inward cleansing and sanctification. But this is contrary to the Trident Council, affirming that justification hath but one form 
c Bellar. de justif l. 2. c. 2. Concil. Tried sess. 6. c 7. Apertissimis verbis dixit, uni came esse formalem causam justif. . And it differs very little from the doctrine of the Protestants 
d Vasqu. 12. d. 202. c. 1. Haec opinio à sententia Chemnitij parum differt. . For in the principal, it is one with it, to wit, in that it holdeth that a justified person doth next and immediately receive the remission of sins for the merit of Christ 
e Stapl. Antid. evang. Math. 20. v. 28. Homo impius Deo reconciliatur & iustificatur, seu ex impio fit justus, per gratuitam pecc. remist. precio sanguinis Christi sibi concessam.  imputed. And the smaller difference between the sides, to wit, whether inherent justice may be admitted a part of justification, might be qualified by some such modification as Vega 
f Vega pro council. Trid. l. 15. c. 5.  propoundeth to Caluin, saying, If at all times when one is justified, he is also sanctified, what offence is it to allow one common word (namely justification 
g Beza annot. Tit. 3 v. 7. justif. nomen large accipio, ut complectitur quicquid á Christo consequimur, tam per imputationem, tam per Spiritus in nobis sanctificationem. Sic accipitur justif. verbum, Rom. 8.30. Beza in quaest. Interdum nomine iustificationis intelligitur etiam sanctificatio, quia haec duo prorsus coherent. ) to express and contain both these parts?  
I am not ignorant that many other Papists admit condonation; but Vasques chargeth that opinion with having affinity with ours, and affirmeth and proveth, that it is repugnant to the Trident Council.   

Observation 2. Concerning justification.  
The Popish faith of justification, is supported with three positions, whereof neither is true.  

Section 1. Wherein the first pillar of Roman justification is examined.  
Our adversaries maintain, that inherent justice in all regenerate persons, is in this life absolute and perfect 
a Bellar. de justif l. c. 3. ; and the most famous in their school, teach, that it is so, without any further mercy and favour of God, besides the first production thereof 
b Vasq. 1.2. p. ●. d. 204. n. 11. Ostendam talem esse justitiam nostram in haerentem, ut suapte natura, absque ullo favore, nos justos reddat. lb. c. 3. n. 32. Concilium Trid. ostendit nostram justitiam inhaerentem, esse veram & perfectam justitiam, quae virtute sua purgat à peccato. lb. d. 208. n. 25. Suapte natura ita pellit maculam ipsam, ut nulla indigeat condonatione Dei. Soto de nat. & great. l. 2. 20. Vega pro Concil. Trid. l. 15. c. 12. Ruard. Tapper. art. 8. de justif. Haec justitia, etc. far potest Dei severum judicium, eiue opponi, etc. opera justorum nulla ratione reprehendi possunt severissime discussa. . And this is a necessary principle, whereupon the frame of their justification dependeth. For seeing no effect exceedeth the cause, from whence it proceedeth, if inherent justice be defective and imperfect, than the formal effects thereof 
a Bellar. de justif l. 2. c. 16. , to wit, the expulsion of sin, to make a man just, acceptable to God, and heir of heaven, must be imperfect 
b Andrad orth. expl l. 6. scelerum venia imperfecta, etc. : and such virtues as proceed from the habit of that imperfect justice, can never merit, nor satisfy in condignity.  
But that inherent justice is imperfect, appeareth by sayings of holy Scripture, testimony of primitive Fathers, and confession of some learned Papists.  
2. The Scripture teacheth, that a just man's righteousness is defective, imperfect, and mixed with uncleanness. Rom. 7.18. job 9.20. Esa. 64.6.  
And howsoever the jesuits 
c Bellar. de justif l. 4 c. 20.  shake off these testimonies, yet the same in former times were understood by learned Papists and other Doctors, as we expound them.  
Gerson allegeth the place of Esa. 64.6. saying, Who can glory that he hath a clean heart? who can say, I am innocent and pure? Whereas Esay himself with the rest becoming vile in his own eyes, pronounceth in a lowly confession, All our righteousness is as the rags of a menstruous woman, and as the clotheses of lepers, defiled with mattery filth 
d Gerson p. 3. de consol. theol. l. 4. prosa 1. & p. 4. tr de sig. Sunt foeditates quasi pannus menstruatae, aut sicut panniculi leprosorum, qui per continuam saniem defluen tem sordidantur. . Bernard: What can all our justice be before the Lord? shall it not, according to the Prophet, be accounted as a menstruous garment? and if it be strictly judged, all our justice will be found injust, and having less than it aught. What shall we say then of our sins, when our righteousness is not able to answer for itself 
e Bern. fest. am Sanct. ser. 1. Adrian 4. de sac. Euchar. q. 2. resp pa. 60. col. 2. Read the place in obs. of merit. Clictou: in canon. super illud, non aestimatur meriti, etc. ? And in another place, 
f De verb. Esa. ser. 5. Adrian. in 4 de sacr. ●uchar. jugiter super pannum bonae vitae, etc. stillamus saniem diversorum criminum.  Our mean justice, if it be any, is peradventure upright, but not pure, unless we value ourselves above our fathers, who no less truly then humbly have confessed, All our righteousness is as the cloth of a menstruous woman: and how can that be pure justice, wherein sin is not as yet wanting? And in the same manner Caietan 
g Enchir. Colon. de sacr. Eucha. Defecerant sacrificia laudis post lapsum, & ut Esaias ait, Facti sumus ut immundi omnes, etc. , and the Enchiridion of Colen 
h Caietan. come. 2. Cor. 5. justitia Christi est meritum Christi &c. quod dicitur Dei quia est apud divinum tribunal vera justitia ad differentiam iustitiarum nostrarum, quae apud divinum tribunal, sunt velut PANNVS MENSTRVATAE. , expound that place of Esay.  
The place of job, chap. 9.20. is expounded by Gregory, of the imperfection and uncleanness of our works, saying, All our justice is manifestly proved to be injustice, if it be narrowly judged 
i Greg moral. l. 9 c. 14. . And how much soever we travel in good works, we never attain true cleanness, but only imitate it 
k Ib ca 28. Quousque poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiam nequaquam apprehendimus, sed imitamur. Quanto ad illum (Deum) verius per bona opera surgimus tanto subtilius vitae nostrae sordes agnoscimus, quibus ab eius justitia discordamus. .  
Secondly, whereas inherent justice consisteth principally of faith, hope and charity 
l Bellar. de justif. l. 2. c. 7. ; if these virtues be imperfect, than all our righteousness wanteth perfection. But that the same are imperfect, appears first by the Scripture, exhorting just persons to increase in these virtues, Luk. 17.5. Ephes. 4.15. jam. 1.4. 2. Pet. 3.18. and reproving such as having the same in verity, wanted degrees of perfection, Math. 14.31. Reu. 2.19.20. job 38.1. with job 40.5. Secondly, inherent justice proceedeth from an efficient cause, having imperfection and uncleanness, to wit, from the will and powers of man. For although divine grace be one efficient thereof, yet (as our adversaries teach 
m Becan. de praedest Cath. c 3. Bellar. de justif. l. 5. c. 5. Stapl. Antid. Evang joh. 15. pa. 356. Greg. Val. to. 2 d. 8. q. 3. p. 4. Chemel. var. disp. p. 2. disc. 5. §. 1. Vasqu. 1. 2. d. 211. c. 4. n. 25. etc. 7. n 50. Lindan panopl. l. 3. c. 17. Voluntas humana Christi auxilio coelesti adiuta, vere est boni operis non sine gratia facti causa. ) it is but a cause in part, and the free will of man is another cause, actively producing the same. But the will and all the powers of just persons are regenerate only in part, and have much of the old Adam remaining in them, Eph. 4.22. Rom. 7.18. Gal. 5.17. and thereupon they must needs infuse some uncleanness into the effects produced by them. And S. Augustine affirmeth thus, saying, That the children of God are so led by the Spirit of God, as that they have also motions of their own spirit, whereby they fail 
n Aug. enchir. c. 64 l. 3, cont. 2. epist. Pelag. ca 7 Haec est nostra in ipsa perigrina tione justitia, ut ad illam perfectionem, plenitudmemue justitiae, etc. nunc ipsius cursus rectitudine & perfectione tendamus. Read Aug. de nupt. & concup. l 1. c. 7. Basil. cited by jac. Graph. decis. aur. p. 1. l. 2. c. 52. . And even as one having a lame leg, although he walk the right way to his journeys end, and shun all bypaths as far as his knowledge can direct him, yet halteth as he goeth, Gen. 32.31. so the remainder of weakness and sinfulness of the old man, hath an influence into the spiritual motion of the just, which although it prevail not so much as to pervert the substance of their just action, yet it maketh them feeble and imperfect in their holy ways.  
Arg. 2 From the testimonies of the Fathers.  
Augustine saith, 
o Aug. ep. 106.  Poor am I and miserable, and being as yet congealed in the uncleanness of the earthly image, do in earthly affections and terrene actions, more resemble the first Adam than the second. And again, 
p Aug. sup. Psal. 38. Chrys. in Gal. 6. Sicut aurum videtur quidem splendidum, priusquam mittatur in fornacem, ve. 'em ubi traditum fuerit igni, tum vero ce●to dignoscitur, eo quod adulterinum est, ab eo quod est sincerum separato: sic & nostra opera, ubi diligenter examinaveris, tum evidenter retegentur, vide bi musque nosipsos multis criminibus obnoxios.  Being renewed by faith and hope, how many old things do we? for we are so clothed with Christ, as that we carry some of the rags of the old Adam about us.  
S. Augustine and all his scholars affirm, that the good works of just persons are imperfect in this life, and have not the purity which the law of God requireth.  
Augustine: 
q Aug. de pec. merchant & remis. l. 2. c. 15. & de perf. just resp. ad. 15. & ep. 29. & con. 2. ep. Pelag. l. 3. c. 7.  Not man loveth God so much, as the unchangeable rule of verity requires, and that which is less is sin. And the righteousness of this life is inchoate 
r De pecc. merchant l. 2. c 7. , according to the measure of our infirmity a certain smaller justice 
s Cont. 2. epist. Pelag. l. 3. c. 7. & de spir. & lit. c. 36. & count. Faust. Manich. l. 22. c. 27. . The same is called true, because it is unfeigned 
t De pecc. merchant l. 2. c. 13. . Yet not altogether fair, but by comparison 
u Bernard. Cant. ser. 38. . Called perfect, because by the uprightness of a direct course, it moveth towards perfection, wanting damnable crimes 
x Aug. de perf. just. ad. 16. . Unfeigned, but not pure 
y Bern. de verb. Esa. ser. 2. . Such as needeth God's eye to look upon it, affectu pietatis, non judicio veritatis, by the compassion of fatherly piety, and not by the judgement of verity 
z Bernar. in. dedic. eccles. ser. 5. . And the cavil which modern Papists use, 
* Andrad. orth. expl. l. 6. pa. 532.  saying, The righteousness of just persons is called imperfect and impure, in respect of the purity of the divine nature, or of the glorious state of the heavenly Saints, is censured by S. Hierom, saying: No flesh shall be justified in thy sight; he speaketh not in comparison, as old and new heretics teach 
a Hieron. l. 3. in jerem. c. 13. .  
Also the Fathers generally affirm, that the good deeds of just men, after they be wrought, have need of mercy 
b Aug. confess. l. 9 c. 13. de Trin l. 13. c. 20. , and must be presented to God with prayer 
c Greg. Moral. l. 9 c. 14. , and be excused by his mercy 
d Ib. l. 5. c. 7. , and they cannot go with safety to God's tribunal without mercy 
e Hieron. in jerem. l. ●. c. 30. : and they must borrow weight from the bowels of the Lord 
f Bernard. in Cant. ser. 61. , and receive supply of that which is less, from him 
g Bern. in Epiphan. ser. 1. . And Isiodore saith, 
h Isiodor. l. sent. c. 27. Ipsa justitia qua quisque justus est, Deo iustificante iustificatur, alioqui apud Deum, ipsa peccatum est.  At the bar of the judge, the righteousness of a just person is not secure: and the very justice of the righteous must be justified by God, otherwise before him it is sin. And Chrysostome, 
i Chrys. ad pop. Antioch. ho. 80.  The repentance of man alone, could not wipe away sin, but that it is mixed with the mercy of God. And Hugo Victorinus: God by his grace bestoweth upon man faith, which faith again by grace he reputeth for perfection, even as if it were perfect 
k Hug de sanct. victor. elucid. in Rom. 4. q. 101. .  
Arg. 3 From the testimony of some learned Papists.  
D. Stapleton teacheth, that the justice of regenerate persons, 
l Stapl. de justif. l. 6. c. 8. justitia bonorum operum infide, est vera coram Deo justitia, utcunque mixta peccatis & imperfecta, tum quoad universa peccat●, tum quoad modum implendi, etc. Quicquid ad plenam & perfectam adimpletionem mandata praetermittendo, & frequenter venialiter peccando, sive propter imperfectionem in modo implendi, id totum Christi misericordia & gratia indulget, facitue indulgendo, ut perinde simus coram Deo justi, ut si universa ad amussim mandata, eademque perfectissime fecissemus.  needeth the mercy and indulgence of God to forgive the imperfection and defect in the measure of fulfilling the law. And Cardinal Hosius saith: Were it not for the intercession of the mercy of Christ, who gave himself for us an oblation and sacrifice for sin, and but that he appeareth before the face of God for us, a woe would be due to our most commendable life, if without his mercy it were to be discussed in judgement 
m Hos. confess. c. 73. . And Pighius: We were all cast away, were it not, that God's mercy succoreth us, forgiving daily that which is less, defective, exorbitant, and going astray on our part 
n Pigh. Ratisb. disp. de justif. c. 2. .   

Section 2. Concerning habitual concupiscence.  
Another pillar of Popish justification, is, that radical concupiscence, 
a Radicalis concupiscentia. Al. Hal. q 38. m. 2.  together with the first suggestions, agitation and rebellion of the same, is not sin 
b Trid. Concil. ●ess. 5. de pecc. orig. Bellar. de pecc. l. 5. c. 7. Non est peccatum non solum quia non impucatur, sed quia imputari non potest. Non est veri nominis pecc. ipsa titillatio & incitatio cum delectatione coniuncto, nisi consensum mentis obtineat. Stapl. de justif. l. 3. c. ●. Becan. de just. bon. op. c. 1. Gr. Val. to. 2. d. 6 q. 12. p. 1. B. Medin. 1.2. q. 72. ar. 1. . For if the same be sin, than it followeth, first, that just persons are always sinners, having continually need of remission and not imputation of sin. Secondly, if concupiscence be sin, forasmuch as the same worketh in all the actions of man, it will distill into the same, sinfulness, and thereby distain, impair, and attenuate them, so far, as that they cannot attain to that height and strain of perfection, whereby they shall be able to justify before God, and to satisfy and merit.  
Objection. Concupiscence may be only venial, and then it cannot hinder or impair the perfection of justice.  
Answ. Granting the same to be a sin, it cannot be venial by nature 
c Bellar. de amiss. great. & pecc. l. 1. ca 3. Venialia ex natura & ratione peccati. , because it is a transgression of the last commandment, in the proper object of the same 
d Aug. de verb. apost. serm. 5. Si concupiscis quidem, quod lex vetat, cum dicit, Non concupisces. . Rom. 7.7. And that sin cannot be venial by nature, which caused the Apostle to cry out, O wretched man that I am, etc. Rom. 7.24.  
And if it be only venial by indulgence, and not imputation, 
Veram & realem.  this cannot hinder the physical or real influence thereof into man's habits and actions, more than the not imputation of original sin stoppeth the propagation of the uncleanness thereof into the posterity. Also, admitting the same in just persons to be venial; yet it hath so frequent and perpetual motions, that such a multitude of irregular cogitations and desires which the same produceth, will equal some mortal sins: even as many lesser crannies in a ship, equal one big one 
e Aug. ep. 108. Quid interest ad naufragium, utrum uno gravi fluctu, navis obruatur, etc. ; and many small grains of sand, make a heavy burden 
f Aug. sup. joh. tr. 13. Minutae sunt guttae, quae flumina implent: minuta sunt grana arenae, sed si multa arena imponatur, premit. atque opprimit. . And the perpetual conjunction and concomitance, yea mixture of these sins with the purest motions and holiest actions of just persons, 'cause the same always to have need of remission, by reason whereof they cannot justify, merit, satisfy, etc.  
Ob. But the holy Scripture and primitive Fathers manifestly teach, 
g Adam. Sasb. come. Rom. 7. Non videtur posse pertinere ad personam hominis nondum renovati, quod dicitur, jam non ego operor illud, etc. Condelector legi Dei, etc. Denique quod ex doctrina coepta in hoc 7. cap. intulit in 8. c. nihil ergo damnationis est ijs, etc.  that habitual concupiscence and the motions thereof, are not sin.  
Ans. First, the Scripture doth as expressly make it sin, as the same doth theft, adultery, false witness, prohibiting and condemning it by a special commandment, Exod. 20.17. Rom. 7.7. And that the Apostle, Rom. 7. speaketh of habitual concupiscence, appeareth by the actions which he ascribeth unto it, teaching, that in himself it lusted against the spirit, and rebelled against the law of the mind, and yet in regard of his consent, was involuntary, and resisted him, v. 20. and also it was such, from which he could never be freed so long as he continued in this life. And the same Apostle calleth it by the name of sin five times, Rom. 6. 
e Gloss. ordin. Rom. 6. Peccatum, id est, foams pecc. nihil aliud est quàm concupiscentia. Adam. Sasb. Peccatum, id est, sums five habitualis concupiscentia, quae inest nobis ex peccato Adae.  and six times, Rom. 7. and thrice, Rom. 8. it hath the definition of sin, for it is repugnant to the divine law, Rom. 7.7.23. 1. joh. 3.4. It hath the quality of sin, and is hateful to God and good men, Rom. 7.15. It is the very root of the evil tree, and grand stem which bringeth forth evil fruits, Mat. 7.18. the mother of all sin; and whatsoever ignorance, unbelief, injustice, and wickedness is committed by man, proceed from it, Mat. 15.19. Gal. 5.19. jam. 2.14, 15. 
f Aug. de verb. ap. ser. 6. Quicquid est pecc. in dictis, in factis, in cogitationibus, non oriuntur nisi ex mala cupiditate.   
Secondly, S. Augustine, whose judgement in this matter is a breviary of the faith of the primitive Church, expressly teacheth, that it is sin; and this not only in appellation, but in verity, saying: 
a Aug. contra julian l. 5 c. 3.  Even as the cecity of the heart, which God removeth by illumination, is both a sin, and the punishment of sin, and the cause of sin: so the concupiscence of the flesh, against which the good Spirit striveth, is a sin, by reason there is in it disobedience against the dominion of the mind; and a punishment of sin, because it is rendered to him which was disobedient: and a cause of sin. And in another place, 
b Aug. in joh. 11 41.  This unreasonable and brutish anger would not arise, unless there were sin in the members.  
The same Father calleth it, a culpable quality 
c De perf. justit. ad. 12. , a brutish motion 
d De pecc. merchant & rem. l. 6. c. 16. , an evil and naughty sin 
e Contra julian. l. 6. c. 5. , no small iniquity 
f Ib. c. 8. . He saith, it is prohibited by the moral law 
g De Spit. & lit. c. 4. etc. 36. de perf just. ad. 11. de verb. apost. ser. 4. & 5. epist. 200. l. 1. de nupt. & concup. c. 29. , and is unlawful, lascivious, and filthy 
h L. 5. hom h. 42. . Before baptism, it is mortal sin, even original sin itself 
i De nupt. & concup. per totum. & count 2 epist. Pelag. & cont. jul. l. 3. & de pec. merchant l. 2. Soto de nat. & great. l. 1. c. 8. Bonau. 2. d. 30. ar. 2. q. 1. Hugo. Elucid. Rom. q. 104. . And after baptism, it is taken away in regard of guiltiness 
k Aug. de praedest. c. 13. & de nupt. & concup. l. 1. c. 25. & 28. & l 2. c. 34. , and remaineth in act 
l De nupt & concup. l. 1. c. 32. cont. julian. l. 2. in principio. . And after baptism, it must be purged by remission 
m Cont. 2. ep. Pelag l. 1. c. 14. .  
And whereas this Father saith in one place, 
n De nupt. & concup. l 1. c. 25.  Concupiscence in persons regenerate, is no sin: the answer is, that he simply denieth it not to be sin, but only that it is not imputed as mortal sin to such as resist it 
o Ib. l. 2 c. 3 4. , and because it reigneth not 
p De cor. & gra. c. 12. , nor maketh them injust persons who resist it 
q De nupt. & concup. l. 2. c. 24. , and is no crime 
r In joh. tr. 41. & enchir. c. 65. , and intrudeth itself upon just persons, as an importunate guest, against their wills: and lastly, because it is daily wasting, and tending to destruction, and not being.  
And verily, until of late time, the best learned and godliest in the Church, taught that it was sin. Isiodore 
s Isiodor. de diff spir. l. 2. c. 27.  saith, It is a filthy motion of the soul, in the affection of unclean lust. And Hugo: 
t Hug. Elucid. Rom. q. 171.  It is manifest that the law prohibiteth the first motions of concupiscence. And Strabus the author of the ordinary Gloss, affirmeth the same 
u Gloss. ordin. Rom. 7. cited by Al. Hal. p. 3. q. 38. m. 2. : and Ferus 
* Ferus come. Ioh 13 taxed by Dom. Sotho.  and Caietan 
x Caietan. come Rom. 7. appellatur pecc causaliter, tum formaliter.  say it is sin.  
Thirdly, let the absurdities be considered, whereinto our adversaries fall by denying Concupiscence to be sin.  
First, they grant that it is prohibited by divine law, and repugnant to the same 
y Bellar. de pec. l. 5. c. 10. & 12. Stapl. de justif. l. 3. c. 2. .  
Secondly, they acknowledge, it is hateful to God, an iniquity, and vicious quality, a thing neither good nor indifferent.  
Thirdly, they place it among natural defects 
z Stapl ib esse quandam iniquitatem & obliquitatem, non solùm contra dominatum mentis, sed contra legem D●●: ideoue eam Deo displicere, nec tamen in renatis esse vere ac proprie pecc. Ib. Nec esse rem bonam nec indifferentem. Ruard. Tap. expl. artic. 2. act. Fatemurhanc carnis & voluntatis, ad malum pronitatem, esse obliquitatem, & deviationem à lege & regula, secundum quam natura instituta est ad Dei imaginem, etc. .  
But if it be an unsinfull defect of nature, than it is not prohibited by the moral law, more than blindness and death. And if it be hateful to God and good men, and prohibited by divine law, than it must needs be sin, 1. joh. 3.4. For whereas Bellarmine maketh answer, that Even as the devil is no sin, 
Bellar. de pecc. orig. l. 5. c. 10. Ruard. Tapper. explic. artic. 2. at. pag. 67.  although he resist the law of God: so concupiscence may resist divine law, and be no sin: I answer, that we reason in this manner: Every vicious quality and action thereof resisting the law of God, is a sin. Habitual concupiscence is a vicious quality, and the first motions thereof are vicious actions resisting the law of God. Therefore it is sin.   

Section 3. Wherein the third pillar of Popish justification, to wit, the distinction of venial and mortal sin is examined.  
Our adversaries also piece out their justification, by the distinction of venial and mortal sins. The sum whereof is:  
First, that venial sin is not simply sin, but imperfectly and analogically 
a Tho. Aqu. Quodli. 4. ar. 22. Non habet rationem perfecti pecc. Bellar. de justif. l. 4. c. 14. Peccata venialia, non esse pecc. simpliciter, sed imperfectè, & secundum quid. De amiss gratiae, l. 1. c. 11. Azor. instit. mor p. 1. l. 4. c 8. jac. de Graph. decis. aur. p. 1. l. 1. c. 6. Suar. to. 2. d. 4. §. 9 Non est proprie offensa & iniuria, sed valde analogice. Hae leues offensae, non sunt magni valoris aut momenti. . No transgression, but pretergression of divine law, beside it, but not against it 
b Bellar. supra. Victorin. tr. de pecc. mortal. Altissodor. sum. l. 2. tr. 27. c. 2. q. 3. Alex. Hal. p. 2. q. 18. m. 6. Bonau. 2. d. 42. ar. 2. q. 1. . Some of them maintain, that God is not offended with venial sin 
c Bonau. ib. q. 2. ad. vlt. . And they generally call such sins, light, saying, that God in justice cannot punish them with more than a temporal punishment 
d Azor. p. 1. inst. mor. l. 4. c. 8. Bellar. de justif. l. 5. c. 5. ; and they are pardoned without repentance 
e Bonau. 4. d. 16. ar. 3. q. 2. , even by the outward sprinkling of holy water, when one thinks not of them 
f jac. Graph. decis. aur. p. 1. l. 1. c. 6. n. 10. Si nullatenus excitetur ad seruorem, nec memoriam habeat venialium, tamen obtinebit per illam aspersionem veniam. .  
Secondly, with great presumption they place many foul sins in the rank of venial, as the examples following declare:  
If one in his rage and fury blaspheme God, not having had a precedent deliberate intent, he sinneth only venially 
g Hauar. manual. c. 12. n. 84. lac. Graph decis. p. 1. l. 1. c. 6. n. 17. . Parents cursing their children, without deliberation 
h Navar. ib. c. 23 n. 117. . Children disobeying their parents, when the same proceedeth not of contempt, but of negligence or sensuality, is venial 
i jac. Graph. ib. l. 2. c. 56. n. 15. silvest sum. v. filius, q. 22. Navarre. c. 14. n. 12. . Scurrilous and filthy speaking, in jest only 
k Lesseus de just. & iure. l 4. c. 4. dubitat. 13. n 97. . Mens wearing of women's apparel in vanity of mind; painting of the face, etc. are venial 
l Lesle. ib. dub. 14 n. 109. 110. 114. Havat. c. 23. n. 20. . And drunkenness is ranked among venials, by Bonaventure 
m Bonau. 4. d. 16. ar. 3. q. 1. .  
To fast, pray, give alms, go to the Church, for vainglory, are venial 
n Tho. Aq. 2.2. q. 2 o. Tol. instr. sac. de pecc. mortal. c 7. silvest verb. vana gloria. Navar. etc. . And Azorius the jesuite affirmeth, that the sins which one committeth against his own good, are for the more part all of them venial. As when one offendeth by vain and idle thoughts, by choleric answers, and excessive prating, spending the time in idleness, governing his estate badly, consuming his goods wastefully, or possessing the same covetously, eating and drinking intemperately, exceeding in apparel, confessing his sins negligently, and rehearsing his matters slothfully; preferring his own wit, strength and beauty before all others: these and the like are venial 
o Azor. instit. moral. p. 1. l. 4. c. 9 n. 8. pa. 238. jac. Graph. decis. l. 2. c. 52. n. 13. .  
By this reckoning of their own making, the Papists wipe out of the debt-book of sins, the greatest part thereof, and are more injust than the unrighteous steward, bidding the man wipe out fifty measures, who aught an hundred, Luk. 16.6. But how can one be sure 
p Greg. Val. to. 2. d. 6. q. 18. p. 3. Ex Scripturis divinis, quamuis de multis pecc. constet, quod sinr mortalia, tamen vix de ullis express satis videtur constare, quod sint tantum venalia.  that the Lord will approve this reckoning? and where are infallible grounds, whereupon men's souls must rest in matter of so great moment? And are not the bold assertions of Popish Casuists and Schoolmen, herein as uncertain as the determinations of blind pharisees concerning the like matters? Math. 23.16.  
The holy Scripture reporteth many examples of grievous judgements inflicted by God upon smaller offences than these, which our adversaries pronounce to be venial 
q Aug. Enchir. c. 79. Levissima putarentur, nisi in Scriptures demonstratentur opinione graviora. Quis enim dicentem fratri suo fatue, reum gehennae putaret, nisi veritas diceret? Math. 5. Chrys. in Math. hom. 42. , Gen. 19.26. Levit. 10.2. 2. Sam. 6.7. And our Saviour teacheth, that of every idle word, men shall give account at the day of judgement, Math. 12.36. And the primitive Fathers earnestly exhort to beware of accounting any sins light or small 
r Basil. quaest. paru. q. 4. Aug. ep 108. & l. 50. hom. 42. & in joh. 11.13. Chrys. sup. Gala. c. 1. . Yea sundry learned Papists condemn this distinction, (as the same is now used by the 
s Gers. to. 3. de vit. spir. lect. 1. coral. 1. Roffens. cited by Vega. pro conc. l. 14 c. 15. Almai. mor. tit. 3. c. 20.  modern) to wit, Gerson, Roffensis, Almain, etc.    

Observation 3. Touching Popish justification.  
The Trident doctrine concerning justification, is not Catholic in the Church of Rome itself.  
1. Peter Lombard 
a Magist. 3. d. 19 he lived anno 1147.  the master of the Popish school, teacheth, that we may be said to be justified by the death of Christ, in the same manner that the Israelites were healed in the wilderness by beholding the brazen serpent, joh. 3.14.15. and this is plainly our belief.  
In the year 1195. it appeareth by a decretal of Pope Innocent the third 
b Decret. tit. 42. c. maio. de bapt. Ruard. Tapper. de justif. art. 8. in cap. maiora. Innocentius 3. quasi problema utrinque disputabile proponit, etc. Adrian. 4. sent. de sacr. bapt. q. 3. ad oppos. , that many Doctors of those times believed, that sins were remitted in baptism without the infusion of habitual grace; and according to this opinion, justification is only remission of sins.  
And afterward, about the year 1305. Pope Clement the fift, affirmeth, 
c Clem. l. 1. de sum. Trin. Concil. Viennens. Tanquam probabiliotem. See Guid. Carmel. sum. de haeres. generat. c. 8.  that many Doctors did in those days hold the former opinion: and he decreed the contrary, touching the infusion of habitual grace in baptism, not as an article of faith, but as the more probable opinion.  
2. Andrea's Vega reporteth 
d Vega pro council l. 7. c. 24. , that in former ages there was much contention about the formal cause of justification; and he saith, It seemed unto divers; that a sinner was not made just by any created justice, as one is made white by the quality of whiteness: but that one is in like manner made just and beloved of God, as he is beloved of another, by the love he beareth him, and not by infusion.  
3. Sundry famous Papists of later times have maintained the faith of the Protestants, touching the formal cause of justification, namely, 
e Clingius loc. come. l. 5. ca 42. Deus justos nos reputat, propter solam fidem in Christum. Pigh. count. Ratisb. l. 2. Ferus come. joh. 13. taxed by Dominicus Sotho. Cassand consult artic. 4. de justitia, id est merito & satisfactione Christi nobis imputata, hoc est, nobis, acsi propria esset attributa, scripturae satis apertè loquuntur, etc. Card. Contaren l. de justif. Ego prorsus existimo pie & Christian dici, quod debeamus niti, tanquam re stabili quae sustentat nos, justitia Christi nobis donata, non autem sanctitate & gratia nobis inhaerente. Hac sola, certa, stabíli nobis nitendum est: & ob eam solam credere nos justificari coram Deo, id est, justos haberi.  Clingius, Pighius, Ferus, the Doctors of Colen in their Antididagma, Cassander, Contarenus, etc.  
4. Howsoever the jesuits in school propugne against us this speculation of Trent justification, yet is not the same radical in their hearts: for in practice and temptation, when men seriously look about them for their soul's health, and are approaching God's judgement seat, they cast away this proud conceit of perfection of justice, and wholly repair to the mercy of God, and merits of Christ.  
Anselme saith: 
f Anselm. meditat.  My life being narrowly sifted, terrifies me. It appeareth all of it unto me, to be either sin or barrenness; and if there seem to be any fruit, it is either feigned, imperfect or corrupted, etc. And then he flies to jesus and his merits, comforting his soul in them, saying: What is jesus, but only a Saviour? be thou, O jesus, by thyself, a Saviour unto me. And the same Anselme: 
g Cited by Hosius confess. c. 73  O God, I set my Lord jesus between thee and my sins; I offer thee his merit in stead of mine own which I should have, but yet do want it.  
And Bernard: 
h Bern. in Cant. fer. 61. Read Stella Luc. 7.  Where can weaklings found safe and firm security, but in the wounds of our Saviour? etc. I have sinned, my conscience is unquiet, I will remember the wounds of my Lord, and what is wanting in myself, I will borrow it from the mercies of my Saviour.  
Yea Pope Hildebrand himself, the great keybearer of heaven, (who relating his Papal privileges, saith, If the Roman Pontifex have any personal defects, yet undoubtedly he is sanctified by the merits of the blessed Peter) 
i Baron. an. 1076 n. 33.  notwithstanding in his adversity he reposeth himself upon Christ jesus only, saying, I found myself so far surcharged with the ponderous weight of mine own actions, that there remains no hope of salvation for me, but in the sole mercy of jesus Christ 
k Greg. 7. ap. Baron. to. 11. an. 1075. n. 7. .    

Certain observations concerning Good works and Merit.  

Observation 1. Touching Works: wherein is contained the Protestants faith concerning the reward and effects of the same.  
1. We believe and maintain, that good works are necessary to salvation 
a Apologia Ecclesiae Anglicanae testatur, bona opera necessaria esse Christiano ad salutem. Rainold. apol. thes. pa. 263. Whitak. de Eccles. fol. 301. Pet. Matt. come. Rom. 2. Beza quaest. part. 1. Piscat. anal. Math. 25. . 1. joh. 1.6.7. Rom. 8.13. Math. 5.20. & Math. 6.21. Even as walking in the way, is a necessary action and means to bring a traveler to the end of his journey, Ephes. 5.10. And this is the constant doctrine of holy Scripture, and of 
b Aug. de spir. & lit c. 14. Hieron, ad Celan. ep. 14. Ambros. come. Tit. 2. Gaud. Brixian. ad Gen. de vil. iniq Leo de Epiphan. serm. 2. Clem. All Strom. l. 5. Greg. Naz orat. 40. Theod Exod. quaest. 63. Cyprian. ep. 14.  all the Catholic Church.  
2. Good works have many excellent effects and uses in sundry passages of our salvation; whereof these are principal:  
First, they are part of the matter, actions and fruits of repentance, Ezech. 18.21. 1. Cor. 5.7. Ephes. 4.22.24. and they dispose 
c Bez. annot. Math. 5. v. 20. & quaest. part. 1. opusc. pa. ●69. & cont. Illiric. demonstr. Existimandum est, praeparari, disponi, & aperiri corda nostra, etc. Chem. exam. p. 1. pa. 171. 172.  and qualify our persons, that we may receive and enjoy the benefit of remission of sins, 1. joh. 1.7.  
Secondly, they are the matter of our obedience, Rom. 6.13. and thankfulness, Psal. 118.19. and of our love towards God, joh. 14.21. the means whereby we glorify God and edify others, and provoke them to virtue, 1. Pet. 2.12. Heb. 10.24. 
d Chrys. hom. 18. in Rom. Aug. 50. hom. h●●.   
Thirdly, they are signs of our election, justification, and redemption, 2. Pet. 1.10. 1. joh. 3.24. joh. 8.39. supporters of our faith and confidence in Christ, 1. joh. 3.19. 
e Chrys. in Math hom. 16.  helps and furtherances to our prayers, Act. 10.4. Esa. 58.9. yea certain inferior advocates 
f Cypr. de op. & eleemos. Deprecationes solae, parum apud Deum valent, nisi factorum & operum accessione farciantur. Aug. cont. 2. ep. Pelag. l. 4. c. 7. Eleemosynis & orationibus impetrantibus. Fulg ep. 2. de stat. vid. ut agnoscamus bona opera, LOCUM ORATIONIS HABERE apud Deum. Chrysost. in Genes. hom. 5. Hilar. in Math. can. 4. Charitas, etc. Errorum nostrorum ambitiosa ad Deum; patrona est.  and intercessors to God for mercy and forgiveness; and for the release or mitigation of temporal punishment, and for many spiritual and worldly benefits, 1. joh. 3.22. Pro. 16.6. Dan. 4.24. And even as foul and enormous sins cry to God for vengeance, Gen. 18.20. so virtues supplicate for mercy and deliverance, Esa. 65.24. In the old law, besides propitiatory sacrifices, there were sacrificia impetrantia 
g Pined. come. job. 1.5. , job 42 8. Ezr. 6.10. in the room whereof succeed spiritual sacrifices of Christians, consisting of pious and charitable deeds, Heb. 13.6. Revel. 1.6. Rom. 12.1. 1. Pet. 2.9. and these have the effect and use of impetration, joh. 9.31. 2 joh. 3.22.  
Fourthly, just persons endued with virtue, are the object of God's love and friendship, joh. 14.21. 2. Chron. 20.7. and he dwelleth with such, 2. Cor. 6.16. 1. Cor. 3.17. blessing and protecting them, Gen. 22.16.17. and as Isaac smelling the sweet savour of jacobs' raiment, began to pronounce a blessing upon him, Gen. 27.27. so the Lord is rich in mercy and blessings towards those, in whom is found the savour of grace and virtue, Psal. 84.11.  
Fiftly, although we ascribe the whole virtue of purging sin, 
Aug. ●nchir. c. 7●.  in the article of justification, to the blood of Christ only, 1. joh. 1.7. Apoc. 1.5. yet in the doctrine of sanctification, we ascribe power of cleansing and purging sin to virtue and good works, according to the manner following: S. james saith, Cleanse your hands you sinners, ch. 4.8. and S. john, Every one that hath this hope, purifieth himself, 1. joh. 3.3. and Esay, Wash you, make you clean, Esa 1.16. and Solomon, There is a generation that are pure in their own eyes, and yet are not washed from their filthiness, Prou. 30.12.  
And the manner hereof is, that whereas there be four sorts and means of purging sin: first, by the way of redemption and remission, this is done by Christ only. Secondly, by immediate application of Christ in our justification; and this is peculiar to faith alone 
b Tol. come. Rom 3 an 17. ●des immediatius & distinctius, in eum fer●u● enius virtute iustif●●mur, sicut a pectus aene● serpentis Vega de justif. ●8 c 1. Adam Sasboth come Esa. 1. , joh. 3.4 15. Thirdly, by infusing the grace of regeneration and habit of sanctification; this is the work of the holy Ghost as the principal cause, and of the word and sacraments as the instrumental, joh. 15.3. Eph. 5.26. joh. 3.3. Fourthly, there is a purging and cleansing of sin necessary to salvation, which standeth in the mortifying and repressing of concupiscence, and subjecting of the powers to the regiment of grace; and also in renouncing and expelling of sin by the contrary actions of virtue, Col. 3.5.12. Works of light, expel the deeds of darkness, and the lively actions of virtue purify the soul, according to the Apostle, 1. Pet. 1.22. You have purified your souls in obeying the truth. Prou. 16.6. 
c Altisiodo●. sum l 4 tr. 6. ca 4. Hesich. in Levit. li 4. c. 14. Haec opera necessaria habet, quae virtutibus & actionis studio valeant delere peccatum. Cornel ad apid. come. Rom. 12. vers. 1. n. 85. Est moruficat. viva quaedam mors: facit enim mori concupiscentia● carnis, dum eas truncat per vivos continentiae, abstinentiae, & poenitentiae actus.   
Sixthly, we teach, that the Lord of his bounty and goodness rewardeth all the works and good deeds of just persons with rewards spiritual and temporal, 1. Tim. 4.8. and that in rewarding, he observeth a proportion according to the number and measure of good works, 
d Fulg de fid. ad Petr c. 3. Hieron in Esa. c. 24. l 8 Tertul. Scorp. c. 6. Chrys hom de praem. sanctor. Bernard. ser 9 qui habitat. Beza quaest p. 1.  2. Cor. 9.6. Math. 19.28.29. Dan 12.3. But this reward is not an hire and stipend properly so called, Rom. 6.23. but a reward of bounty or liberality, such as a father after his promise, bestoweth upon his son, for performing that duty which he is otherwise bound unto, and is only beneficial to himself. 
f Disp. Ra●isb. c 2. Velut si liberalis benig● nusue herus, etc. Propositis praemijs liberalibus invitet, etc. unum illud respiciens ut bonos faciat, etc. Basil. in Psal. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
And such reward is free: first, because the Lord hath freely, without any desert of man, prepared it. Secondly, because himself by grace, as the principal efficient, produceth in men the virtues which he rewardeth 
g Caietan. opusc. to. 3 tr. 11. c 6. Omnis bona operatio voluntaria hominis debetur Deo, & quanto potioribus & pluribus bonis operibus pollet homo tanto plus Deo debet, quia ipse Deus operatur in nobis velle & perficere. . Thirdly, the work being produced, he addeth further worth and value to it, by a new imputation of Christ his merits, Heb. 13.15. 1. Pet. 2.5. Reu. 8.3. Rom. 8.34. Heb. 9.24. Fourthly, he detaineth not the reward promised because of the imperfection and blemish of our good deeds, but freely forgiveth our wants, and beholdeth only the goodness of the virtue, without the defect. Fiftly, in the act of rewarding, God conferreth more than we are able to expect or desire: and when the reward is actually conferred, it exceedeth the outward promise, 1. Cor. 2.9. and the hope and expectation of the receiver, Eph. 3.20. 
h Caietan opus. to. 3. tr. 11. ca  Lastly, the justice of God in rewarding, is rather called justice, by an improper form of speaking, that by this name the hope of the just may be confirmed, then because it partakes the definition and form of distributive and commutative justice, according to the rules of moral Philosophy, or according to any other proper kind of civil or human justice. 
i Aug. de temp. serm. 40. Chrys. 2. Cor. hom. 23. Deus, hoc in mercedem imputat, non quod just nobis debeat, sed quod misericors est & pius. Anselm. prosolog. c. 10. justus es, O Deus, non quia nobis reddis debitum, sed quia facis quod decet te sum bonum. Cling. loc. come. l. 1. ca 14. Quia finito ad finitum nulla est proportio, sed omnia opera nostra sunt finita, gratia autem, justificatio & vita aeterna quid infinitum: ergo nihil debet Deus operibus nostris, semper gratis that, etc.    

Obseru. 2. Concerning merit of works: wherein is showed, that many learned Papists have impugned the doctrine of merit.  
1. Many learned Papists in former days have condemned the present doctrine of merit, maintained by Papists. Dionysius Cistertiensis saith, 
a Dionys. Cister. 3. sent. q. 3. ar. 3. c. 6. cited by Vasq.  Good works of precept, because they be commanded, are not meritorious of life eternal. Ferus saith, 
b Ferus come. Math. l. 3 c. 20. Ge●s. tom 4 tr. de sig. Signum malum est, offer Deo opera sua, quasi dignum aliquid habeant ex persona operantis, & non potius sint foeditates, quasi pannus menstruatae, aut sicut panniculî leprosorum qui per continuam saniem defluentem sordidantur.  Reward is due to works, of grace, but not of debt: and the sufferings of this life are not worthy of the future glory: and whosoever desireth to enjoy the favour of God, must not mention merit. And Pighius affirmeth, that 
c Cont. Ratisb. l. 2.  there is no real difference between him and us in this question.  
2. Many Schoolmen and Papists reject the merit of condignity, holding that good works do merit only in congruity 
d Greg. Arim. 1. d. 7. q. 1. ●. 1. Dura. d. 1. d. 17. & 2. d. 27 Marsi●●us. Th●. Walden. Burge●s●s. Eckius. See Vega opusc. q. 5. . But the merit of congruity is indeed no merit, but only in name 
e Bellar. de iust●. l. ●. c. 22. B. Medin. 1. 2. q. 114. art. 10. Cai●tan. 1. 2. q. 114. art. 10. Becan. de justif. Cath. c. 3. Gabr. 2. d. 27. q. vnic. art. 1. not. 3. Adrian. in. 4. de sacram. euchar. Sunt merita nostra, velut baculus arundineus, etc. & quasi pannus menst●uatae, sunt omnes justitiae nost●ae, etc. Gr. Arim. 1. d. 17. q. 1. Volens per hoc, Aug. innuere, quod cum vita aeterna datur justis, non tam redditur quam donatur. Cling. loc. come. l. 1. c. 22. Docemus opera esse meritoria iust●tiae, ex gratia, id est, immerita misericordia, scilicet favore ●olum Dei non merito & dignitate operum. : to wit, when a reward or benefit is bestowed, neither for the dignity of the work, or worthiness of the doer, or for any equality between the work and reward, but only upon the liberality of the donar. And this opinion is the same with ours.  
3. Although many Papists in word maintain the merit of condignity, yet (according to jesuite Vasques) they do in deed destroy the same merit: and these also in substance agreed with us 
f Vasqu. 1. 2. p. r. d. 14. c. 1. Contingere potest ut si veram rationem meriti non assignemus, verbis solum ab haereticis dissidentes, reipsa cum ijs conveniamus, quod aliq●ibus Catholicis in hac controversia accidisse pat●bit. Scotus. G. Arim. Gabriel. Occam. Alphonsus Castro. Guil. Paris. Bruliser. Antididag. Colon. Concil. Colon. Concil. Senonen●. Holcot. Vega, Hosius, Victoria, Canus, joh. Bunderius etc. .  
Holcot saith, that 
g Holcot. in Sap. 3. lect. 35. Cling. loc. come. lib. 1. cap. 19 Condignum meritum non est ex part operum, sed gratiae Dei quae promisit meritum hoc operibus: ita ut condignitas illa meriti respicit gratiam, non opus operatum, etc.  one assisted by grace, may condignly merit life eternal, is understood two ways: one, so, as that there is as much worth in the substance of the merit, as may deserve life eternal. The other, that it is worth so much, only by the position of some law; as when a small piece of copper, by the ordinance of the Prince, is made worth a loaf of bread. Good works are not condignly worthy of life eternal, by the substance of the work, but by grace only (according to the latter kind of worthiness.)  
Brulifer: 
h B●uli ●●●●ent. d. 17. cited by Hosius confess. c. 73. Aegid. Conic. jesuit. de sacram. to. 2. disp. 10. dub. 2. n. 1●. Quod nostra opera tam immensum praemium merentur, magis provenire ex munificentia Dei, quam dignitate operum.  An action wrought by charity, is only worthy of life eternal, by the passive acceptation of God, and not by the nature of the work itself.  
Alphonsus Castro: 
i Alph. Castro. c. haer. verb. meritum.  Works of grace, of themselves are unworthy of glory, and we by them could have had no right to eternal glory.  
Andrea's Vega: 
k Vega opusc. q. 5.  We place no greater right in the works of just men, in respect of blessedness, when we say they be condignly meritorious of the same, but that it pleaseth God of his liberality to confer beatitude upon us and our deeds.  
With these agreed Cardinal Hosius 
l Hos. con. Brent l. 5. Nullum à Sanctis exire porest opus, quod si in se censeatur. confusionem iustam non mereatur: docemus igitur mercedem regni coelestis datam ni operibus nostris, verum non propter eorum, quatenus á nobis proficiscuntur dignitatem, sed propter Christum, cuius manuum opera sunt. ; and the learned Chumel seems to teach the same, where he saith, Merit is the means of blessedness, by the way of impetration 
m Chumel. q. var. p. 3. pa. 339. . And merit of impetration, is no more but merit of congruity 
n Bella. de lib. concor. mend. 8. Meritum impetrationis, quod scholastici Meritum de congruo nominare solent. .   

Observation 3. Touching other Schoolman's opinion concerning Merit.  
But the doctrine of merit, as the same is maintained by many great Schoolmen and Papists, is very absurd and wicked.  

Vasq. 1. 2. p. 2. d. 114. ●. 4. 7. Fra. Romeus, Ca●etan. Sotus, Conrade. D●●e lo, C●preolus, Clictoveus, Lindan. Tile●an.  1. Vasques the jesuite, and before him, all the Papists quoted in the margin, affirm, that good works wrought by divine grace, are of themselves condignly worthy of life eternal, without any further promise, compact, or savour of God: and look how the deeds of mortal sin are of themselves, without Gods threatening, worthy of eternal punishment; so good works of their own nature, without any promise, are worthy of eternal life.  
2. There accrueth no increase of dignity to the works of just persons by the merits or person of Christ, which otherwise they might not have had from the same grace bestowed liberally by God without Christ. 
a Vasq. 1.2. p. 2. d. 214. c 5. n. 31. etc. 7. per totum.   
3. God's promise being added to the works of just persons, doth in no sort belong to the reason of merit, but without the same they are of themselves both worthy and meritorious. 
b Vasq. ib. c. 8.   
4. Good works do as truly and equally merit glory, as mortal sins damnation 
c Vasq ib. c. 5. n. 31. Coster. enchir. c. 7. Maldon. come. Ezech 18. v. 20. : and Altisiodore saith, they do it much more powerfully 
d Altis. sum. li. 3. tr. 16. quaest. 2. Bona opera magis sunt bona quàm mala opera, & multo fortius merentur vitam aeternam ex condigno. .  
5. Good works have this force in them, that they make us formally worthy of life eternal, which Christ's merits do not: and Christ is worthy for them to impetrate whatsoever he requesteth 
e Vasq. ib. d. 222 c. 3. n. 32. Merita in nobis hanc vim habent, ut reddant nos formaliter dignos vita aeterna: merita autem Christi, non reddunt nos dignos formaliter, sed CHRISTUS DIGNUS EST QVI PROPTER ILLA IMPETRET, QVICQVID ipse pro nobis petit. .  
6. They teach, that God should be unjust, if he rendered not heaven in recompense of good works 
f Rhem. annotat. Heb. 6. n. 4. Ruard. Tap. art. 8 de justif. .  
7. After a man is reconciled to God, his salvation is a work of God's justice 
g Tol. come. tom. 5. v. 10. Amicos & reconciliatos, saluare per Christum, iam non morientem sed viventem, opus est ad justitiam pertinens, etc. Rhem. 2. Tim. 4. n. 4. . For grace to merit, is bestowed by Christ, but afterwards we never crave of God that he would bestow eternal life upon our meritorious deeds for Christ's sake, but only that he will give us grace whereby we may be enabled to merit 
h Vasq. ib. Nunquam petimus à Deo per merita Christi, ut nostris dignis operibus & meritorijs reddatur merces aeternae vitae, sed ut per Christum detur nobis gratia qua possimus dign mercedem hanc promereri. . According to this opinion, God useth no favour in setting the crown of glory upon the head of his children, but only an act of justice. Psal. 103.4.  
8. God rewardeth in manner aforesaid, not only good works commanded, but works of counsel and voluntary devotion, and the fulfilling the Pope's will, by taking arms against Emperors and Kings 
i Sigon. de reg. Ital. l. 18. Praemia salutis eternae omnibus pollicebatur, qui crucem adversus F●edericum acrem Ecclesiae hostem sumpsissent, ac multos ad eam sumendam accendit. , spoiling and destroying the enemies of the Popish Church, and such like.   

Observation 4. The ancient Fathers using the word Merit, what they mean.  
The Father's using the word meritum and mereri, did not speak properly: therefore our adversaries cannot maintain their merit of condignity, being merit in a proper signification, by their authority.  
1. Saint Augustine useth the word merit, in the matter of justification and remission of sins, wherein the Papists confess 
a Bellar de justis. l. 5. c 12. , that merit properly taken, can have no place. His words are: Remission of sins is not without some merit, because faith doth impetrate the same 
b Aug. come. 2. ep. 105. . And Origen: To confess sin, meriteth remission of sin 
c Origen. Levit hom 3. . And Hierom: 
d Hieron. l 2. cont. Pelag.  They which humbly confess their sins, by their humility do merit the clemency of our Saviour.  
2. The word merit in the Fathers, doth commonly signify to obtain, procure, impetrate, etc. Augustine: The magi or wise men, Math. 2. merited to see the star 
e Aug. de temp. ser. 35. . And Gregory: S. Paul when he was traveling to extinguish Christ his name upon earth, merited to hear his words from heaven 
f Greg. m. moral. l. 9 c. 17. . And Ambrose: The Church merited the coming of Christ 
g Ambros. de poen. l. 1. c. 15. .  
3. Our adversaries themselves confess the abusive acceptation of the word merit in the Fathers. Vega: I am not ignorant that the name of merit is used by the Fathers where there is indeed no merit either of congruity or condignity 
h Vega pro council. l. 8. c. 6. .     

CHAP. II.  

Paragraph. 1. Whether S. Hierom be corrupted concerning reading the Scripture.  

Section 1.  
T.W. IT being a certain truth, that from Scriptures, evil understood, proceed most heresies. M. White (a faithful friend thereof) well knowing by daily experience, that no one thing in truth is more available, either for the first beginning or propagation of heresy, then general liberty granted to the vulgar people of reading and expounding the Scripture; doth hereupon much labour, in proof of his supposed necessity thereof, etc.  
Answ. In this assertion are contained four particulars: First, most heresies proceed from Scriptures evil understood. This position is questionable: for many heresies proceed from other causes, as well as from Scriptures evil understood, to wit, from Philosophy 
a Tertul. count. Marc. l. 5. c. 19 Omnes baereses ex subtiloquentiae viribus & Philosophicis regulis constant. De praescrip. c. 7. De praescrip. c. 7. Euseb. hist. l. 5. c. 25. Chrys. prolog. in 1. Cor. Hieron. in Esa. l. 9 c. 28. & in jerem. l. 1. c. 2. & contra Pelag. ad Cresiphon. , Col. 2.8. and from traditions of men, Mark. 7.8. and from ignorance of holy Scripture, Math. 22.29. Saint Augustine saith, that all heretics do not read the Scriptures 
b Aug. de Gen. ad lit. l 7. c 9 . And S. Hierom: The questions of heretics and Gentiles are the same, because they follow not the authority of the Scriptures, but the sense of human reason 
c Hieron. in Hos c. 7. . And the same Father produceth heretics maintaining errors in the dialect of our Papists: We are the sons of those wise men who from the beginning have delivered unto us the Apostolic doctrine: the children of the ancient, etc. 
d Hieron. l. 7. Esa. c. 19   
2. T.W. Not one thing is more available for the first beginning or propagation of heresy, then general liberty granted to the vulgar of reading the Scriptures, etc.  
Answ. Leaving out the word expounding, which is your addition, and no part of D. White his assertion; this position is false. For Philosophy, Tradition, and neglecting the Scriptures, 
* Espenc. come. Tit. ca 1. digr. 2. pa. 105. Quasi vero haere●es ex Scripturarum study, ac non potius ex neglectu & ignorantia nascantur?  are more available to 'cause heresies, than the general liberty of reading the Scriptures, which is only an occasion by accident, 2. Pet. 3.16. and no cause of heresy. Chrysostome saith: From hence arise innumerable evils, that the Scriptures are not known: Hinc erumpit multa illa haeresium pernicies: hence breaketh out, that manifold mischief of heresies, from hence ensueth dissolute life 
e Chrys. arg. ep. ad Rom. , etc. And Gregory and Bernard say, In this deep of holy reading, both the lamb may wade and the Elephant swim 
f Bern. serm. paru. s. 64. Greg. in ep. ad Leand. praefix. moral. Chrys. 1 Cor. hom. 6. Qui salutem consequi volunt, Scriptures vacent.  And S. Augustine: Holy Scripture, like a familiar friend, without any colourable deceit, speaketh to the heart both of the learned and unlearned 
g Aug. ad Volus. ep. 3. Greg. Rom. ep. praefix. moral. sup. job. ad Leandr. ca 4. Divinus sermo, sicut mysterijs prudentes exercet, sic plerumque superficie simplices refovet. Habet in publico unde paruulos nutriat, servat in secreto, unde mentes sublimium in admirationem suspendat. Quasi quidam quip est flwius, planus & altus, in quo & agnus ambulet & elephas natet. .  
3. T.W. Because heresies arise from the Scriptures evil understood, therefore the general reading of them must not be permitted.  
Answ. 1. If for evils which happen by occasion and accident, that which is good shall be removed and taken away 
h August. contra Faust. Manich. lib. 22. cap. 97. Neque medicinae vitium est, si vel insani scipsos, vel maligni alios, ferramentis medicinalibus perimunt. ; man who is prove to abuse all things, must have the use of nothing in this world. Igne quid utilius? etc. There is nothing more profitable than fire, yet it is possible for negligent or malicious persons to consume the house by it.  
2. I would gladly understand, why the reading of the Scripture by lay men, doth rather occasion heresy, than the reading thereof by Bishops and Priests; or why the reading thereof in a known language should rather do this, then reading the Latin translation, or the original text? The most pernicious heresies, which hitherto have embroiled the Church, received their original from Priests; as appeareth in Arius 
i Tripar hist. l. 1 c. 12. Arius in ordine presbyterorum erat, etc. , Nestorius, etc. No man, saith Hierom, can frame an heresy, but he that is of excellent gifts 
k Hieron. ●up. Hos. c. 10. , etc. And Gerson and Aeneas Silvius produce the same Father saying, There never happeneth any notorious evil in the Church, but Priests are the cause thereof 
l Gers. de defect viror. eccl. n. 48. Aen. Silu. hist. Austr. 852. .  
3. Stupid ignorance and gross infidelity, Eph. 4.18.19. 1. Cor. 14.20. Heb. 5.13.14. following upon the taking away of the Scriptures from the people, even as darkness succeedeth the removing of light, are to be prevented and avoided as carefully as heresy.  
4. T.W. D. White a friend of heresy, maintains general liberty of reading and expounding the Scripture.  
Answ. 1. There is not any word in all my brother's discourse, of liberty to be granted to the vulgar, of expounding the Scripture. In plain places the Scriptures expound themselves: and as Augustine saith, rather require an hearer or reader, than an expositor 
m Aug. in joh. tr. 50. . And for that which is more difficult, the common people have the ministery of the Church, and daily recourse to their Pastors, and tracts and expositions of Scripture, collected by the learned: and they are permitted by our doctrine to rely in nothing upon their own private spirit, as this Popish Priest objecteth.  
2. If D. White be a friend to heresy, because he maintaineth the translation and reading of holy Scriptures in a known tongue, than Moses, and Christ, and the Apostle Paul, and all the primitive Fathers were fautors of heresy, because these in general exhorted the people to read the Scripture, Deut. 6.7. etc. Josh. 1.8. joh. 5.39. 2. Tim. 3.15. Revel. 1.3. That man, saith Augustine, which feareth God, doth diligently inquire his will in the holy Scripture 
n Aug. de doct. Christ. l. 3. c. 1. . Theophylact delivers this compendium of the doctrine of the Fathers: Say not, that it belongeth only to religious men to read the Scriptures, for it is the duty of every Christian, and most of all of such as deal in worldly affairs, because they being as it were shaken with a tempest, have greater need of spiritual succour 
o Theophylact. c●m Ephes. 6. Aug. de Temp. ser. 55. Non solum vobis ●ufficiat, quoth in Ecclesia lectiones divinas auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite & libenter audite. .  
T.W. M. White grossly abuseth S. Hierom in these words: Hierom writeth of Paula a gentlewoman, how she set her maids to learn the Scripture; and many of his writings are directed to women, commending their labour in the Scripture, and encouraged them thereunto, etc. But what is this to us, who allow not only religious women, such as these were, whom M. White fraudulently calleth paula's maids; but even the Lattie to read the scripture, supposing they be humble, discreet, and virtuous: and having such a master by them as S. Hierom was to teach them? etc.  
Would not any man think this Minister distracted, thus producing that against us, which confoundeth himself? Do not these religious women in reading the Scripture, require S. Hierom a Priest to be their master? And doth not he profess to teach them, not what he had learned himself from any imaginary spirit, but from the famous Doctors of the Church? Yea, doth he not plainly and humbly acknowledge his doubting and ignorance in his explication thereof: None of which I am sure is Orthodoxal with Protestants.  
Answ. I will pass by your declamation, of distracted minister, etc. and fulfil the common byword: Give lofers leave to talk. The truth is, you are taken in a cramp, and cannot tell which way to turn yourself. For 
a Espenc. come. in Tit. 2. pa. 257. Hieronymus, tantus alioqui mulierum ad Scripturae studium & lectionem hortator, etc. Hieron. in Psal. 86. Dominus narrabit, & quomodo narrabit? non verbo, sed Scriptura. In cuius Scriptura? in populorum, etc. Dominus narrabit, in Scriptures populorum, in Scriptures sanctis. Quae Scriptura populis omnibus legitur, hoc est, ut omnes intelligant, non ut pauci intelligetent, sed omnes. Hieron. ep. 27.  S. Hierome and all the Fathers, do so expressly maintain our doctrine concerning the general reading of holy Scripture, that you are unable to put by the matter, so much as with a specious gloss. And therefore you bawl against the Moon: and then fetch in by head and shoulders an extravagant discourse about S. Hierom, indeed to divert the Reader from the point in question, and to lead him a woolgathering after your fables.  
But as touching the present matter of Paula, her reading the Scripture: 1. It is certain, that she being a lay woman, did ordinarily read the Scripture by S. Hieroms persuasion: who saith in the same Epistle; that by her continual reading, she had the Scriptures without book, 
b Ib. Scripturas sanctas memoriter tenebat.  and by the sentences thereof she fenced her breast, as with the armour of God against all manner of vices, etc.  
2. This woman imposed a daily task of reading the Scriptures upon the Sisters, and women conversing with her, whereof divers were her maids, as appeareth by S. Hieroms words, in the end of the Epitaph placed in the margin 
c Ipsa assidere lectulo, etc. omnium ancillarum praevenire officia. .  
3. This Father, in other parts of his writings most plainly requireth, and commendeth the reading of holy Scripture by all sorts of lay people, even by little children.  
In an Epistle to Leta 
d Epist 7. , (a married wife, and no Nun) he instructeth this Matron, concerning the education of a child her little daughter, and saith as followeth: Let the child be deaf in hearing instruments and minstrelsy: but 'cause her to tender every day a task of the flowers of holy Scripture. Let her not be sought for in the press of secular people, but in the closet of the Scripture, ask counsel of the Prophets and Apostles, concerning spiritual nuptials. Let her first learn the Psalter, and with those heavenly songs avoke herself from light sonnets. Than let her be taught to govern her life out of Salomons Proverbs: and repair to job for examples of virtue and patience. Let her then come to the Evangelists, and never lay their books forth of her hands. She must with these drink in the Acts of the Apostles, 
imbitat.  and having enriched the cellar of her breast with this substance, then let her con the Prophets without book, and commit to memory the five books of Moses, the Kings, Chronicles, and volumes of Esdras. And then at the last without any peril, she may learn the Canticles. But let her be cautelous in Apocryphal books, and if she read them, understand that they are not those Authors whose names they carry, and that many things faulty are mixed in them, and it is no small wisdom to find gold among dross.  
The like exhortations to read the Scriptures, are found in his Epistles, to Saluina 
e Epist. 9 ; to Furia 
f Epist 10. , to Dematriadis 
g Epist 8. , to Celantia 
h Ep. 14. . And instructing Gaudentius about the education of Pacatula an infant 
i Ep. 12. , he saith: When the rude and toothless girl shall come to seven years age, let her learn the Psalter without book, and make Salomons books, the Gospels, the Apostles, and Prophets, the treasury of her heart. And lastly, this Father commandeth lay persons to have the word of Christ, not only sufficiently, 
Hieron come. 3. cap. epist. ad Coloss.  but in abundance, so as they may be able to teach and admonish one another.  
T. W. S. Hierom allowed Paula to read the Scripture, being a religious Nun, discreet, humble, etc. and having S. Hierom her master, who expounded not the Scripture by a private spirit, etc. Roman Catholics give the same liberty to lay persons equally qualified.  
Answ. 1. This Father doth not only permit and tolerate, but enjoin the reading of the Scriptures not only to Nuns, but to children of seven years old, and to all kinds of lay persons 
a Arbour. Theos. to. 1. l. 8. c. 11. Sacrae literae olim verlae erant in vulgarem linguam, & eas Hieronymus in Dalmaticam linguam verti●. , as I have proved before.  
2. The Protestants require the same helps of expounding Scripture, and the same humility and reverence in the reading thereof, which S. Hierom mentions.  
3. Whereas this T. W. and before him Bellarmine, 
b Bellar. de verb Dei. l 2. c. 15. Videmus concedilectionem eiusmodi librorum ijs, qui cum fructu uti possunt, id est, ijs qui facultatem ab ordinario obtinuerint. Gretsar. def.  Gretsar, and other Controversars give out, that their Church granteth liberty of reading the Scriptures in vulgar translations, to such lay persons as are able to do the same with profit: the truth is, that they condemn all reading of Scriptures translated, by the people; and this appears by their doctrine and practice. Their doctrine is delivered by Stapleton and others in this manners. 1. The general permission of reading the Scripture, is impious, and pernicious 
c Stapl. rel. c. 5. q. 3 ar. 4 Peres. A●ala de trad. p. 1. Bellar. Ledesm. P. Soto. Hosius. . 2. God requireth no lay person to read the Scripture, neither is the same necessary or profitable to spiritual education, but a thing merely indifferent, and of delight only 
d Stapl. ib. ar. 4. explic articuli. . 3. The Scripture translated into a vulgar tongue, is not authentical, or a rule of faith 
e Arbour. the osoph. tom. 1. l. 8. c. 11. Qui sacras literas in vulgatem linguam transferunt, sunt ipsi haeresium fontes & seminaria. . 4. They which translate Scripture, are the seminary and causes of heresy 
* Stapl. ib. pag. 531. .  
And touching their practice, let these particulars be observed.  
1. In Countries wholly papistical, no vulgar translations are permitted: neither any parcels, Epitomies, or Summaries of the Bible, or of the Stories thereof: nor any Prayer books in the vulgar tongue, having in them any Psalms, or Canticles taken out of the Bible. See the decree of Pope Clement 8. and the Spanish expurgatory Index, in the margin 
f Asor. instit. mor. p. prim. l. 8. c. 26. Quaeres an permittantur conscripti vulgari lingua, precationum horariarum libelli, in quibus continentur Psalmi & Cantica ex Biblijs excerpta? Resp. In Indice Hispaniensi regula 6. & 7. omnes huiusmodi libri conscripti lingua vernacula prohibentur. Et in Indice novissime edito, jussu sanctissimi Domini nostri Clement. 8 obseru. circa regulam 4 prohibentur sacrae Scripturae parts, tam novi quam veteris Testamenti. Et insuper summaria & etiam compendia historica Bibliorum, & librorum sacrae Scripturae, quocunque vulgari idiomate conscripta, & quidem inviolate praecipitur obseruandum. .  
2. Whereas in former times, it was permitted in the Index of Books prohibited, set forth by the authority of the Trent Council, Regula 4. To Bishops and Inquisitors, by the advice of the Confessor and Parish Priest, of such lay persons as desired it, to grant licence of reading Popish vulgar translations: Now the said liberty of permission is quite taken away by a later Index of Pope Clement the 8. and Inquisitors may grant no such licences as before 
g Index Clement 8. circa reg. 4. Trid. animaduertendum est, circa supra scriptam quartam regulam Indicis, felicis Rectoris Pij Papae 4. nullam per hanc impressionem & editionem de novo, tribui facultatem Episcopis vel inquisitoribus, aut regularium superioribus concedendi licentiam, emendi, legendi, aut retinendi Biblia vulgari lingua edita cum hactenus mandato aut usu sanctae Rom. Eccles. & universalis inquisitionis, sublata ijs fuerit facultas concedendi huiusmodi licentias. .  
Thus our adversaries may tell their friends a tale of a permission, to discreet and humble persons, to read the Scripture translated: But their mother Church of Rome, both disgraceth the vulgar translations composed by her own Disciples 
h Possevin. appar. sac to. 1. verbo Biblia. Versio Italica, Versio Gallica: ex Caluiniana version, plura extemporarie in multis locis, desumpta fuerunt, etc. , and will tolerate vulgar translations no further than thus: to wit, where the same cannot be hindered, the people by convivence or toleration, are rather permitted to read their own vulgar translations, then to use ours 
i Index Hispan. reg. 6. Prohibentur Biblia, vulgari lingua, cum omnibus suis partibus (ac si dicat, Biblia & eorum parts. Asor. l. 8. c. 26.) : And their governors, like Cato and the Emperor Adrian 
k Spartian. vita Adrian. , (who pronounced it expedient to set certain Countries at liberty, because they were unable to hold them in subjection:) give their people leave to do that which they cannot hinder 
l Stapl. rel. c. 5. q. 3. ar. 4. pa. 535. propter corruptas haereticorum translationes, etc. .   

Paragr. 1. Sect. 2. Wherein is examined, whether S. Hierome was a Papist in 17 points, rehearsed by this T. W. out of the Epitaph of Paula. Eph. 27.  
T. W. If it do not plainly appear, by sundry points of religion mentioned in this Epistle, that S. Hierome, S. Paula, and the Bishops, Priests and people of those times, were of the same religion or belief, which Catholics now profess, and Protestants now impugn: Than let me be enroled in the black bill of lying Ministers, or coupled in brotherhood with White, as a legitimate son of the father of lies.  
Answ. Concerning your audacious assertion, I tell you, as Archidamus the Lacedaemonian did his son: Aut add viribus, vel deme velocitati: you should either have seconded this loud challenge with force of matter, or else not have run yourself out of breath in making towards your adversary, who was always likely to turn upon you 
a Hostibus haud tergo, sed forti pectore notus. , and then be able to perform nothing but shout and beaten the air. And touching your wish, of being enroled in the black bill, etc. the truth is, that you are billed already, and planted in a Station, than which there is none fit for you: to wit, in the service of Antichrist, where falsehood hath such pre-eminence, 2. Thess. 2.11. that as Irenaeus reported long since of the Valentinians: None is perfect among them, but he which uttered gross lies 
b Iren. count. haer. l. 1. c. 15. : so among you, he that can most subtly and impudently deface the truth, deserveth best.  
But for the matter itself, you affirm, that S. Hierom and all the Bishops and Priests of those times were Papists, and Cardinal Bellarmine saith, That Christ and Peter were Papists 
c Bellar. de eccles l. 4 c. 5. : and how maintain you this assertion? The sum of your ostension in general, may be reduced to this or the like argument:  
They are of the same Religion which maintain and practise some opinions, and outward exercises of Religion in common. S. Hierom maintained and practised some opinions and outward exercises of religion in common with the Papists. Ergo: He was of the same religion which Catholics now profess, and Protestants impugn.  
To this I answer, that both the propositions are false. And to the Mayor I say: that they which are of contrary religions, may have divers materials, both in doctrine and practise common among them.  
The Pharisees and Papists agreed in sundry materials; to wit, unwritten verities 
d Petr. Galatin. de arcan. Cath. verit. l. 1. c. 1. . Mark 7. Math. 15. Blind obedience 
e Talmud. Quid debeo facere & sac●am? H. si md. harm. evang. Sixt. Senens. Biblioth. l. 2. v. Traditio , babbling prayers 
f Epiphan. haer. l. 1. c. 16. , Math. 6.7. feigned continency, sergeant fasting, external afflicting of the body 
g Higher in Esa. l. 3 c. 8 joseph. an●q l 13. c. 21. Dr●. de sect. l. 2. Epiph haer l. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pa. 20. , etc.  
The Apostles for a certain time used circumcision, and sundry of the Legals in common with the jews, Act. 16.13. and 20.16. and 21.26.  
2. The assumption also is untrue: for there is no specifical and formal agreement between S. Hierom and the Papists in any of their opinions or practices, wherein they disagree with us, but only a generical agreement at the most, which is no more than the agreement between a man and a beast. And for the ostension hereof, I will join issue with the adversary in those 17. Articles, which he hath produced out of the 27. Epist. of Hierom.  
T. W. S. Hierom doth wholly agreed with us Catholics, in the Article of worshipping and invocation of Saints. His words are: Farewell o Paula (he speaketh to her being defunct) and help with thy prayers the old age of him that worshippeth thee: Thy faith and works do join thee with Christ being present, thou shalt obtain more easily what thou askest. These words of Hierom are alleged by the P. F. to prove Popish adoration and invocation of Saints departed.  
Answ. Concerning adoration of Saints departed. Veneration and honour of Saints departed, the Protestant Churches maintain and practise, 1. We worthily esteem of their persons, and recognize their excellency and glory. 2. We give them honour by commemoration, and imitation of their faith and virtues. 3. When they departed this life, we afford their bodies a decent burial. Psal. 112.6. Ios. 1.2. Prou. 10.7. job. 8.39. jam. 5.10. Act. 8.2. 
a justin. Martyr. apol. 2. Iren. l. 3. c. 20. Basil. orat. in 40. Martyr. Ambros. ser. 39 Aug de ciu. Dei, l 8. c. 27.  And some of our learned Adversaries seem to require no other veneration of Saints but this 
b Peres. de trad. p. 3. cum partes honoris sint, de sanctis recte sen tire, eos & res ip sorum venerari, viva ipsorum exempla venerari, Deum in ipsis laudare, & ipsos in Deo, etc. .  
But the jesuits maintain the adoration of Saints departed, with sacred and religious worship 
c Asor. instit. mor. p. 2 l. 5. c 16. Sacris honoribus & religioso cultu: eius nomine & invocatione, altaria esse erigenda, templa aedificanda, festos dies celebrandos, eius imaginem ad venerationem in ecclesia ponendo, eius reliquias pretiosis capsulis, etc. missae sacrificia in eius honorem & laudem Deo offerenda, & divina officia, ei persoluendo. P. Emil. de gest. Francor. l. 5. Tho. Becket martyrij laudem cruenta morte nactus est. Defuncti memoriam sacravit Alexander, araeue illius nomini dicatae. , erecting altars, building temples 
d Aug de Civit. D●● lib. 22. c. 10. Nos M●rtyrib●s nō●●●●la sicut dijs, sed memorias sicut hominibus mo●tuis, quoru● apud Deum spiritus viwnt, ●●bricamus, etc. Durand. Ration. diu. l. 4. c 35. Ad lat●●am pertinent templa & altaria. ●●erdotia, sacrificia, ●estiuitates, ceremoniae, & huius modi, quae soli Deo exhibenda sunt. juxta illud, Dominem Deum tuum. adorabis, etc. , placing their images in Churches to be adored, enclosing their Relics in Caskets, and proposing them to be worshipped, offering up Masses in the honour of them, and worshipping them by Church service and Canonical hours. And they teach, that the adoration belonging to them, is after a sort divine, approaching so near to divine worship, as that it is exercised by the same materials and sacred Rites 
e Suar. 3. Tho. ●. 1. d. 52. §. 3. Adoratio sanctis exhibita est quod●m modo d●●●●a. Certum est, h●nc cultum sanctorum valde conianct● esse, cum ca●tu divine & ●acris ad religionem Dei spectantibus perfici. .  
Our P. P. would patronize all this superstition with the sentence of Hierom, saying; That he honoureth Paula deceased (Cultoris tui.) Every honour and worship is not such a Papists require; and therefore to reason from honour in general to a certain kind thereof, is to mock the reader. We acknowledge on both parts, that Saints are to be honoured, we differ in the manner; to wit, whether they be to be honoured with adoration, or such a kind of worship as is in a manner divine, or with sacred Rites appertaining to God's religion 
f Casland. consult art. 21. Vulgi imperitia, divinos honores sanctis attribuit, ut cum templa, arae, sacrificia, acerdotia, vota, festi dies, non tantum memoriae, sed honori, & cultui Sanctorum consecrata putantur etc. , and formerly rehearsed: S. Hierom is so far from the practice hereof, that he affirmeth: We do not worship and adore the Relics of Saints, etc. nor the Sun, Moon, Archangels, or any other name spoken of in this world, or in the next: but we honour the Relics of Martyrs, and adore him whose Martyrs they be 
g Hieron. ad Ripar. ep. 55. Non colimus & adoramus, etc. Vid. Arbor. theosoph l. 1. ca 37. Chrys. hom. 7. de Nativit. Machab. . And against Vigilantius; Who at any time adored Martyrs 
h L. count. Vigilant. Quis aliquando. Martyrs adoravit? ? And with him consent the faithful Christians of the primitive Church, who being traduced of superstition for adoring Martyrs deceased, affirm, that they adored Christ jesus only, and exhibited no more to Martyrs but the honour of love 
i Euseb. hist. eccles. l. 4. c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Alex. lib. 6. contra julian. Aug. count. Faust. lib. 20. cap. 21. .  

Sect. 2. Of the same Article: Whether Hierom be a Papist in Invocation of Saints.  
For the understanding of S. Hieroms meaning it must be considered, that the words produced from Paula her Epitaph, are rhetorical and tropical 
a Aug. de doct. Christ. l. 3. c. 5. Cavendum ne figuratam orationem ad literam accipias. , used in a laudative and panagyricke Oration 
b Isidor. orig. l. 6. c. 7. Panagyricum est licentiosum genus dicendi in laudibus, in cuius compositione, homines multis mendacijs utuntur. , and therefore may not be set upon the rack, to enforce so much as the bore letter will sound; but must receive their sense from the truth of the thing, and not from the sentence of words.  
When God speaketh by the Prophet, Hear O ye mountains. Mich. 6.2. and David, Psal. 114. What aileth thee, O sea, that thou fleddest, etc. And when Eusebius saith: Thee O piety and humanity do I adore 
c Euseb. vit. Const. l. 5. , Will any man be so unreasonable, as of a Rhetorical Apostrophe, or Prosopopeia, to infer a literal sense?  
Our Adversaries have sundry hymns and prayers directed to the Image of the Cross 
d Fest. invent. cruc. O crux splendidior cunctis astris, mundo celebris, hominibus multum amabilis, sanctior universis. salva praesentem cateruam in tuis laudibus congregatam. office. diur. ad usum Rom. O crucis victoria & admirabile signum: in coelesti curia fac nos captare triumphum. Ib. 2. Noctur. antiph. , whereof this is one 
e Offic. Rom. in fest. exalt. Crucis. & in Dom. passione. .  
All hail O Cross, our only hope; in this time of the Passion:  
Increase justice in the godly, and give pardon to the guilty.  
Now when we charge them with praying to Images, by this and other such like examples: they tell us 
f Suar. to. 1. 3. Tho. d. 52. §. 4. Per tropum & prosopope●an explicanda est Bella● de imag. c 24. , that such prayers are to be expounded by a Prosopopeia; but in all construction it is far more probable, that S. Hieroms speech should be an Apostrophe. But I answer further. 1. S. Hierom at no time by way of doctrine, maintained invocation of Saints: and he doubted whether Saints departed could hear our prayers 
g Hieron ep. 3. Quicquid dixe to quia ille non audi●, mutum videtur, cum quo loqui non possumus de eo loqui non desinamus, etc. . And pregnant occasion being offered by Vigilantius 
h Hieron. l. con. Vigil. , and he being challenged to declare his mind, never contests his adversary concerning invocation of Saints, but only maintains their intercession for us, which Protestants admit in general 
i Bellar. de beaten. sanct l. c 20 Dicunt Protestants, Sanctos pro nobis orare in genere. Rainol. de i●●ol. Eccles. ●om. l. ●. c. 3. Gecolampad. ad serm Chrys. de invent. & Maxim. Martyr. M●lancth loc. come, Manlij. ●ol. 151. Brent. ad ca 16. Luc. Aug sup. Psal. 85 ad finem .  
2. Being granted that Hierom requested the prayers of Paula defunct, either in general, or so far as she understood his wants, this will not evince Popish invocation. For it is one thing to request and ask a benefit, duty, or favour, which one may do of his equal or inferior, job. 19.16.17. and another to invocate and request by prayer.  
Invocation is a religious action, and proper service of God. Rom. 10.14. a sacrifice. Hebr. 13.15. distinguished by a Greek and Hebrew name, never applied in Scripture to any creature 
l Aug l de cura pro mort. c 13. & 14 & 15. : the life and force of it, is, the inward cry, and secret request of the heart, Rom. 8.26. 1. Sam. 1.13. Psal. 25.1. and 19.14. and 10.17. which no creature immediately discerneth, but God alone. Math. 6.4. 2. King. 8.39 
m Cling. loc. come. li 4 c. 42. Est Deus speculum, in quo vident Sancti in coelo nostras orationes. Est Christus verbum Dei, quod hoc revelat Sanctis. . And that the Saints by revelation understand and know our prayers, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is either false, or at lest uncertain: And the requesting another to pray for us, as S. Paul did the Romans, Chap. 15.30. the Ephesians, Chap. 6.18. The Philippians and other Churches, Col. 4.3.12. 1. Thess. 5.25. Philem. v. 22. is not religious invocation, such as our Adversaries perform to the Virgin Marie, and other Saints in their devotion. For they use formal prayers, and do as devoutly and religiously invocate Saints as the Lord himself 
l Antonin. sum. hist. p. 3. tit. 23. c 6. Ecclesiam intravit genua flectens, cord sanctum Petrum rogavit ut scelus suum ignosceret. §. 5. reatum suum confitens Deo, & beato Petro. Math. Paris. in Rich. 1. Nunc salvatorem mundi, nunc matrem eius virginem gloriosam, nunc simul omnes electos Dei invocabam, licet specialiter per intercessionem pijssimi, sanctissimiue Nicholai, sperarem consequi petitionis effectum. pag. 177. Willernus serm. gratiar. actionis in fine. lib. sup. sentent. Francisce pater inclyte, etc. menti meae quantis viribus inspirasti non occurrit: fui erga te saepe ingratus, sed parce filio tuo, ad te modo confugienti, quem exoro attentius, me ut semper velis habere commissum, etc. Cassand. consult. ar. 21. Non defuerunt viri celebres, (Gabr. Biel) qui assererent id quod Hester Assuero promisit, se petenti dimidium regni daturum: in Maria completum esse, in quam Deus regni sui quod judicio & misericordia constat, dimidium, hoc est, misericordiam transtulerit, altera sibi regni part retenta. . They make a difference between their apprehension of God in their prayers, and of the Saints: but the matter, gesture, and devotion of prayer is all one. And in their Saint invocation they kneel down, elevating their eyes to heaven, uncovering their heads, and prostrating their bodies and souls, with sighs and groans they say: O blessed Apostle Paul, I beseech thee to deliver me from the Angel of Satan, and from the wrath to come, and conduct me to heaven. And to Stephen; O the first Martyr and Levit of Christ, O holy Stephen, I fly to thee, I invocate thee, I humbly and devoutly beseech thee, etc. And S. Bernard 
m Bernard. serm. 2. Aduent. Vide Bern. serm. 4. sup. Missus est. Gabr. Biel. Can. Miss. lect. 32. A. Aduocatum habere vis, ad ipsum, & Mariam recurre.  prays to the Virgin Marie in this form: ⁿ Let thy abundant charity cover the multitude of our sins, and thy glorious fruitfulness confer to us foecunditie of Merits: our Lady, our Mediatrix, our Advocate, reconcile us to thy son. Bonaventure saith; O Virgin, be thou to me a strength against my sins that I go not to hell, increase daily in me the flame of charity: warm my soul with thy love, pluck me forth of the kennel of vice; take away the filth of my sin, thou which art whiter than snow, and together with thy Son grant my request, making me a Citizen of heaven 
o Bonavent. Psalter. minus. read the whole. Offic. Rom ab octa ●. Pent. usque ad adu. salve Regina. matter misericordiae, vita, dulce do, & spes nostra, ad te clamamus exules silij Adam: ad te suspiramus gem●ntes, etc. eia advocata nostra etc. .  
Also in their prayers, they offer up the merits of Saints to God, with the same form of words they do the merits of Christ, saying to Thomas Becket: O God, who hast granted us to celebrated the translation of blessed Thomas, we humbly beseech thee, that by his merits and prayers we may be translated from vice to virtue, and from prison to thy kingdom 
p Missal. Satisb fest. Th. Becket. Anton. sum. hist p. 3. tit. 23. c 4 3. 7. de virtute & meriti sancti Dominic. considens, etc. Ib c 7 §. 13. Sencti Thomae meritis se recommendantes ●per●e sunt au●es eorum. Biel. can. Miss. lect 30 l. n. Ob secro te p●jssime Domine jesu Christ, ut per merita bea●●ssinae virgins, etc. & omnium Sanctorum &c. doceas me, etc. Offic. parvum b. Mar. ad Matut. Precibus & meritis B. Mariae perducat nos Dominus ad regnum coelorum, etc. Leo Hostiens. l. 2. c. 27. Benedicti meritis & . etc. Legend. aurea, in sanct. Aegidio. .  
Let our adversaries now produce examples out of S. Hierom, proving such a form of Saint invocation, and exhibition of merits to God, and we will acknowledge they speak to the matter.  
But they only corrade a few broken and uncertain speeches, whereof some are figurative: other, wishes and requests, limited by ifs & and's; as, hear O Constantine's soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou have sense, or notion of these things 
q Greg. Naz count. julian. or. 1. Gr. Naz. or. funebr. Gorgon. ; or private devotions & conceits of some particular persons; or bastard sentences foisted into the writings of Fathers by Hucksters of their own fellowship: and from hence infer a Catholic doctrine and article of Faith 
r Trid. Concil. sest. 25. , according to their modern fashion concerning invocation of Saints.  
But if antiquity favour them, and this their devotion be Catholic; why do they not produce some public definition of the Primitive Church? or prove their practice out of the doctrinal Treatises of the ancient Fathers touching invocation and prayer 
s Tertul. lib. de orat. Cyprian in Dom. orat. ? or out of authentical Records, wherein the ancient form of Christian service, and religious exercises of the prime Christians are expressly related 
g justin. Martyr apol. 2. Tertul. apol. c. 39 ? justin Martyr and Tertullian have reported the same: and Eusebius in his Story, setteth down verbatim a long prayer used by Polycarpe Bishop of Smyrna, at the time of his martyrdom: wherein, if invocation of Saints had been reputed any part of Christian devotion in those days, he would undoubtedly in so great peril and at his death, have recommended himself to God by the prayers and merits of Saints: But his form of prayer is Protestantlike, tendered to God himself only by the mediation of Christ 
h Euseb. hist. lib. 4. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 38. .  
And the elder Fathers deliver certain Maxims touching prayer, which overthrow Saint invocation. Tertullian saith 
i Tertul. de orat c. 12. ; Such prayers are to be upbraided with vanity, which are made without any authority of the Lords or Apostles Commandment, and must rather be accounted superstition then religion. And Cyprian 
k Cyprian. de orat Dom. , To pray in other manner than Christ hath taught us, is not only ignorance, but sin: for it is written; you reject the commandment of God, that you may establish your Traditions. And he teacheth, that the sum and general matter of all lawful prayer, is contained in the Lord's prayer, and every prayer is unlawful which is not leveled by that form. But Popish Saint invocation, hath neither document or example from the Lord or his Apostles; is not regulate by the Lord's prayer, was altogether unknown in the old Testament 
l Pigh cont. Ratisb. l. 13. Horant. loc. Cath. l. 3. c. 21. Suar. 1. in 3. Th. q. 52. d. 41. §. 1. Salmeron. 1. Tim. 2. d. 8. , is not commanded in the Gospel 
m Horant. loc. Cath. l. 3 c. 21. , nor used in the Apostles days 
n Peres. Aial. detrad. p. 3. de cultu Sanctor. .   

Article. 2. Of S. Hieroms Popery; 
a Hieron. ep. 27 Ipsumque proprium Augelum, qui custos fuit & comes admirabilis foeminae.  every one hath an Angel Guardian or keeper.  
That every just person, such as Paula was, hath a particular Angel guardian, is no article of Popish faith, but only of probable opinion among Papists themselves. Caietan saith, that many Angels attend one just person 
b Caietan. come. Math. 18. Sixt. Senens. biblioth. l. 6. an. 77. . And Molina the jesuite saith; That men are guarded by God's Angels, is a matter of Faith, but that every one hath his peculiar Angel to guard him, is not of saith, but the common opinion of Saints and Doctors 
c Lud. Molin 1. Tho. q. 113. disp unica. . And some learned Protestants affirm; That every elect person hath a special Angel to be his keeper 
d Zanch. de op. create. l. 3. c. 15. Cuique electo ordinary, certum propriumue Angelum, qui perpetuus sit eius custos & comes, etc. : and therefore this is no point of difference in our religions. But the Papists teach divers things about the custody of good Angels, which our Adversary will not easily maintain out of S. Hierom: To wit, that when a just person is in Purgatory, his good Angel repairs thither, and doth visit and comfort him: reporting unto him the Masses and prayers which are offered for him in the world, and willing him thereupon to rest secure in the hope of his deliverance 
e Serrar. jesuit. come. in Tob. c. 12. q. 22. . And Becanus the jesuite 
f Becan. de office Angel c. 10. , together with many Schoolmen before him 
g Al. Hal. p. 2. q. 41. m. 4. ar. 4. Th. A q. 2. d. 11. q. 3. ad 5. & par. 1 q. 113. ar. 4 ad 3.  maintain, that Antichrist shall have a good Angel to be his Guardian.   

Article 3. Pilgrimage to holy places.  
Sundry persons in the Primitive Church traveled to Jerusalem and the holy Land: Some to visit their friends, and to behold the places and sacred monuments of the Bible; other to gain better understanding of the Story 
a Hieron. praefat in Paraleip. Sanctam Scripturam Iucidius intuebitur qui judaeam oculis comtempla. tus sit. Euseb. hist. l. 6. c 9 Chrys. ad pop. Antioch. hom. 66. Paulin. ep. 11. add Sever. Niceph. hist. l. 5. c. 10. Alexander proficiscitur Hierosolyma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , or to delight their minds with such things as they had heard and read, or to confirm their belief: Some also desired to worship in that place where Christ's feet had walked 
b Hieron. ad Marcel. ep. 17. ad Demetriad. ep. 154. : and some in those days were superstitious, attributing more sanctity to that place then to other, joh. 4.21. against whom Gregory Nissene indicted his Oration 
c Greg. Nissen. orat. de ijs qui adeunt Hierosolyma. .  
But what is this for the palliating of the superstition and covetousness of Popish pilgrimages to the holy Land, but especially to Rome at the year of jubilee 
d Extra. come. de poenit. & remiss. , and to the shrines and Idols of the Virgin Marie 
e Tursellin. jesuit hist. de Dom. Lauret. Espenc come. Tit. 1. pag. 133.  mirentur boni viri, illa, de Papae conscientia, aut etiam alicuius boni viri, posse procedere. Bergom. supplem. chron lib. 13 anno 1227. bonis temporalibus Pontifici deficientibus, ipse delatis per urbem, supplicando, Apostolorum capitibus, populum ad commiserationem in ipsum permovit. Papir. Masson de episc. urb. lib. 5. in Bonifacio 8. johannes Villavencentius refert, toto illo anno, 200000 millia praeter cives Romae vixisse, seue testem facit, auri & divitiarum, quas Pontifex illo anno congessit, etc. & lib. 6. in Bonifacio 9 A quinquagesimo anno, ad tricesimum, Vrbanus sextus jubilaeum reduxerat, sive rogatus in gratiam Romanorum, sive spe quaestus. Et in Alexandro 6. jubilaeum publicari jubet, ingensue hominum numerus, pietatis causa Romam confluxit, AMPLASQVE OPENS attulit.  and other Saints for satisfaction and merit; devised and maintained to enrich the Pope's coffers, and cozening and pilling of the Christian world, and feeding the Roman Harpies?  
Paulus iovius a Popish Bishop, calleth Pope's pardons (annexed to these pilgrimages,) The instruments of the Pope to gather in money 
f jou illustr. vir. vita Leo. 10. l. 4 Indulgentias vetera Pontificum ad parandam pecuniam instrumenta. Vide Theod. Niem. de schism. Pap. lib. 1. cap. 68 . And Cranzius saith 
g Illis sunt auri fodicae. , They were the Pope's gold mines. And sundry Popish Authors complain of the horrible wickedness and villainies occasioned by these pilgrimages and pardons 
h Polydor. Virgil. de invent. l. 8 c. 1. Platina in Bonifacio 9 Auentin. annal. l 7. Maximam fenestram ad nequitiam patesecerunt: plerique ansa hinc accepta inimicos suos tollebant. Vincent. Hispan. Homines & mulieres peregrinando frangunt sibi collum, & efficiuntur peiores: quia aliquando vadunt castae, & redeunt meretrices. Verger. de idol. Lauret. pag. 64. Lambert. Scaf. hist. German. Peregrinationem Hierosolomitanam aggressus sum, zelo Dei, utinam secundum scientiam. .  
Lastly, although S. Hierom was a fautor of traveling to the holy Land, for some of the reasons formerly related: yet his doctrine is sound concerning the matter in substance: for writing to Paulinus, he saith; The kingdom of heaven is alike open to them which are in Britain, and those which are at Jerusalem: neither think thou that any thing is wanting to thy faith because thou hast not visited Jerusalem 
i Hieron. epist. 13. .   

Article 4. Touching the Adoration of the Cross.  
S. Hierom reporteth not (as our Adversary saith 
a T.W. pag. 24. adoration of the Cross. ) that Paula adored the Cross 
b Hieron. ep. 27 prostrata ante crucem, etc. Cernere se oculis fidei, etc. , but that prostrating herself before the Cross, she beheld Christ with the eyes of her faith, as he was crucified by the jews, and adored him. And it is acknowledged by Bellarmine that Paula adored not the Cross 
c Bellarm. de imag. l. 2. c. 24. . And it appears by the Primitive Fathers, that there was no Popish adoration of the Cross used in their days: for S. Ambrose speaketh thus; Helen (the mother of great Constantine) adored the heavenly King, and not the wooden Cross, for this were an Heathenish error and vanity of impious people 
d Llamas sum. eccles. 3. part. ca 3. Tenemur vivificae crucis vexillum adorare, etc. adoratione latriae. . 
e Ambros. orat. funebr. de obitu Theodosij. Cyril. contra julian. l. 6. Minutius Foelix. in Octau. l. 8. Arnobij.    

Article 5. Signing the body with the sign of the Cross.  
The signing of the body with the sign of the Cross, as it was anciently used by the prime Christians to these ends, 1. To profess that they were not ashamed of Christ crucified, nor of the persecutions and crosses which befell them for his sake. 2. That they hoped for salvation and redemption by Christ jesus crucified, whom the jews and Gentiles despised, our Divines acknowledge to be lawful 
e Canon. eccles. of the Church of England. an. 1603. can 30. Hospinian. de orig. templ. l. 2. c. 20. In primordio Ecclesiae pius & sanctus, etc. D. Fulk de success. eccl. count. Stapl. pag. 443. . But the Papists not contenting themselves with the lawful use thereof, have sundry ways abused the same. 1. They make it an instrument of miracles, after that the gift of miracles was ceased in the Church 
f Legend. aur. in S. Francis: Allatam sibi aquam signo crucis edito benedixit, & mox in optimum vinum conversa est. . 2. They ascribe unto it a virtue to sanctify men's persons, and the creatures of God; to expel and repel devils, to deliver from dangers and evils 
g Bellarm. de imag. l. 2. c. 30. Duran. de rit. eccles. cath l. 2. c. 45. Bos. de sign. eccles. l. 2. c. 8. , and to perform some of these effects by force of the very outward deed, or ex opere operato 
h Bellar ib. existimo, etc. ex opere operato valere signum crucis contra diabolum. Wil Nubrigens. hist. Angl l. 2. c. 22. de quodam Ketello, etc. P. Cluniacensis ep. 1. c. 1. Quod dicunt crucem Domini non adorandam. Durand. Rational. l. 5. c. 2. Dionyl Carthus. de fest exalt. crucis. Tantam in cruse confidentiam habent fideles, ut eius signatione, se ab adversitatibus tueri, & bonis firmari, & à daemonibus protegi credant & sperent. .  
In regard of these abuses our Church observeth not, so common an use of the sign of the Cross as was in former ages: Nevertheless, we condemn not the same sign in regard of itself, but use it in the Sacrament of Baptism, and abstain from the more frequent use of it, because you have so foully abused it to superstition: and we follow herein the rule of Canon Law, warranted by the Scripture and Primitive Church 
i Gratian d. 63 c quia. & de consecr. d. ●. c. si quis. 2. Kin. 18.4. Aug. de civit. Dei. l. 10. c. 8. Concil. Elibert. c. 35. Concil. Carthag. 3. c. 30. Concil. Antisiodor. c. 3. .   

Article 6. Kissing and reverencing of Relics.  
Paula kisseth the Sepulchre and stone of Christ his Resurrection, in token of her rejoicing for the benefit of her Redemption, whereof she was put in mind by those Monuments. But why do you charge the Protestants with condemning this? we only reprove, 1. Such adoration of Relics, as Saint Hierom himself and Augustine condemned 
g Hieron ep. 53 ad Ripar. Aug. de mor. eccles. cath l. 1. c. 34. . 2. The attributing of supernatural effects to Monuments and Relics, which they have not by any ordinance of God. 3. To place confidence and merit in these things without any divine authority; and to 'cause people to gad and wander to this or that place, that they may receive benefit by them. 4. We most of all condemn the impostures and covetousness of the Romanists, who in stead of true Relics brought in counfeits 
h Vide Wolph. memorab. to. 2. an. 1525. p. 233. & pag. 785. Espenc. come. Tit. 1. pa. 129. Baron. an. 1008. n. 1. Glab. l. 3. c. 6 Dicitur virgae Mosis invenisse partem, ad cuius rei famam convenerunt quique fideles, ex Gallia, Italia, & transmarinis regionibus, etc. Baro. an. 1100. n 10. The lance is found wherewith Christ's side was pierced. Sigo. de reg. Ital. l. 7. A brazen Serpent made of the same brass which Moses his Serpent was, at Milan in Saint Ambrose his Church. Bergom supplem. chron. lib. 10. anno 592. Tunica inconsutilis Domini nostri, etc. ea tempestate inventa fuit etc. , and then for filthy lucre bartered and made Portsale of these Relics, abusing herein the ignorance and superstition of fond people.   

Article 7. Tormenting of Devils at the Sepulchre of Saints.  
When it pleaseth the Lord to show his power, and to work miracles 
i Hieron. contra Vigilant. Aug. de Civit. Dei. l. 8. c. 26. & l. 22. c. 8. Chrys. ad pop. Antioch. hom. 66. & 2. Cor. hom. 26. in fine.  in any place, or by any means, as seemeth good unto himself, we admire his power, and praise his goodness: and we are not ignorant how God hath used dead bones as an instrument of life. 2. King. 13.21. And concerning these things, a most reverend Bishop of our Church hath written in this manner 
k jewel reply. art. 1. pag. 39 Chemnit. exam. Trid. Concil. p. 4. de reliq. sanctor. Hospin. de orig. templ. l. 2 c. 7. Wolph. come. 2. Reg. 13. in fine. : Almighty God, for the testimony of his doctrine and truth, hath oftentimes wrought great miracles, even by the dead carcases of his Saints, in witness that they had been his Messengers, and the instruments of his will: but as they were godly inducements at the first to lead people unto the truth, so afterwards they became snares, to lead the same people into errors.   

Article 8. Building of Monasteries, and professing monastical life.  
Hear the P. P. like a Spider, would weave the long thread, and lose Cobwebs of his Abbeys, Priories, and Nunneries, and the infinite swarms of his religious Orders from the example of Paula and Saint Hierom. But his Monks and Friars are not of the kindred with the ancient; and setting aside the name only and some few generalities, they agreed in the same manner together as the pharisees did with Abraham, whose offspring they boasted themselves to be, joh. 8.39.  
Saint Hieroms Monks lived in solitary places 
a Hieron. ad Paulin. ep. 13. Si cupis esse quod diceris Monachus, quid facis in urb. etc. Azor. inst. mor. p. 1. l. 12. c. 19 , and got their living with the labour of their hands 
b Hieron. vita Hilarion. Aug. l. de oper. Monach. c. 28. . They were lay people and no Priests 
c Hieron. ad Heliodor. ep. 3. , neither possessed they lands, either in private or common 
d Id. ad Eustoch. ep. 22. . Some of our Adversaries more ingenuous than their fellows, say; They were entangled with no vows 
e Polydor. de Invent l. 7 c. 1. Nullom voto●ū vinculum. , they used no disguised apparel 
f Antonin. sum. hist p. 3 tit. 23. c. 1. §. 2. Dominico & ordini suo B. virgo Maria, habitum gestandum ostendit & colorem. , neither did these undertake the satisfaction and expiation of other men's sins 
g Ib. c. 2. § 2. Dominicus ex magna charitate, tres sibi disciplinas, cum cathena ferrea quotidie sibi dabat usque ad sanguinis effasionem: unam pro peccatoribus in seculo degentibus, etc. secundam pro hijs qui in purgatorio, etc. tertiam pro suis peccatis, quae tam modica & levia erant ut pro eis satisfaceret, etc. , but only embraced a retired life: many of them to the end that being sequestered from worldly affairs, they might have liberty to serve God more freely: others that they might be trained up in godliness and good learning, and fitted to the public service of the Church 
h Ambros. l. 10. ep. 82. . Nuns and Laics continually read the holy Scripture 
i Aug. epist. 76. Hiero. ad Rust. ep. 4. & ep. 22. & ep. 27. & ep. 13. Polydor. de Invent. l. 7. c. 1. , neither were they so absolutely tied to that state of life, but that if they could not contain and live chastened, they might go abroad into the world and marry, (although they were then censured and reproved of inconstancy 
k Epiphan. l. 2. haer. 41. in fine. Hieron. ep. 8. & ep. 47. :) and it seemeth by the words of Athanasius 
l Athanas. ep. ad Dracont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pa. 739.  and Augustine 
m Aug. de haeres. haer. 41. , that some of those Monks lived in wedlock.  
But come we now to Popish Monks; they lead their lives in Cities and frequented habitations, enjoying riches and possessions in abundance 
n Gers. de defect. vir. eccl. n. 61. Abbates & Monachi, sunt plus officiales fisci quàm Christi, totis nisibus militantes mundo, etc. . They are absolute Lords of Manors, Castles, parks, and of all manner of worldly goods. They are clothed in rich array, and far deliciously every day, and their whole life is a vacancy from labour and care. Let me be judged a liar (saith Bernard 
o Bern. apol. ad Willel. Abbot. ) if I have not seen an Abbot ride with sixty horse. And the same Bernard 
p Bern. ep. 42. in fine. ad Henric. Senonens. Archiepiscopum. ; Labour, living secret, and voluntary poverty, are the ensigns of true Monks: but your eyes behold every thing which is lofty; your feet run to each common meeting; your tongues are heard in every council, and your hands despoil and ravish every patrimony.  
There was never such an hypocrisy harboured in the world as this of Popish monastical life 
q Lamb. Scafnab. Germ. Frater eius Henricus, etc. instinctu daemonis monast. came vitam professus est. , for they vow poverty, and yet in wealth & prosperity exceed Kings: vowing obedience, they neither give unto God the things which are Gods, nor to Caesar those duties which are Caesar's. They vow chastity, and yet the greater part of them rot away in filthiness 
r Gers. de def. vir eccles. num. 65. Claustra monialium facta sunt quasi prostibula meretricum. jovian. Pontan de bell. Neopol. etc. Vestalium monasteria ita amatoribus patent, ut instar lupanariorum sint. honour. Aug. Dial. de praedest. & lib. arb. in immunditiei sorde computrescunt. .   

Article 9 Voluntary poverty.  
Feigned sanctity is a double iniquity 
s Aug. sup. Psal. 63. : and this voluntary poverty so much extolled in Popery, is the foulest hypocrisy that ever the sun shoane upon. All the wealth upon earth sufficeth not the Popish faction, and you may sooner satisfy hell then the Romish Clergy; and yet they find seduced fautors, who yield a credulous ear to their problem of voluntary poverty.  
Matthew Paris 
t Math. Paris in Henric 3. p. 592.  treating of the begging Friars, who by vow undertook the strictest form of poverty, saith; In England they builded Mansions, whose towers were equal to King's Palaces. These are the men which hoard up invaluable treasure in sumptuous aedifices, and lofty walled buildings, etc. They hung upon rich men whom they know to abound in wealth, etc.  
Aeneas Silvius saith 
u Epist. 165. descriptio Viennae. ; The four Orders of Mendicants inhabit there, free from all beggary.  
Papirius Masson 
x Papir. Masson de episc urb. l. 6. in Clem. 5. Religiosi quam professi videntur paupertatem, prae cunctis mortalibus exosam habent. , poverty which religious Orders seem to profess, is more hateful to them then to any other Order of men.  
The wealth and covetousness of Popes hath exceeded all measure. It is reported of Pope john the 22. that at his death he left behind him twenty five millions or tuns of gold 
y Paraleipom. Viperg. an. 1328 Pap. Masson. in joh. 22. johannes Pontif. congestis in numerato decies septies centenis florenorum aureorum millibu●, etc. Vide P●atin. in Ioh 23 Henric. Token. Canonic. Magdeburg. silva loc come. . Clement the fift died, seized of an infinite mass of treasure, which he bequeathed to his kindred 
z Papir. Masion de episc. urb. l. 6. in Clem. 5. . And Sixtus Quintus of late years, left behind him in ready coin fifty hundred thousand pounds 
a Cicarel. vita Sixti 5. .  
Nevertheless, our Romish Emissaries do in the mean time speak largely in commendation of poverty; affirming, that to give away all one hath to charitable uses, to wit, to Abbeys and massmongers 
b Bellarm. de Monach l. 2. c. 4●. Possessiones donatae ecclesijs & monasterijs, quid aliud sunt, quam elecmosynae? Math. Patis. in Richard 1. Hugo Cestrensis episcopus, omnia quae possid●bat in auto & argento, & gemmis, & vasis pretiosis, domibus religiosis & pauperibus erogavit. , is a work of supererogation 
c Tho. Aqu. opusc. q 19 c. 6. Alex Hal. par. 4. q. 30. & 4. 31. Azor. instit. mor. par. 1. l. 13. ca 1. .  
But although it be a duty pleasing God to departed with all one hath, when the Lord himself, either by express commandment, Math. 19.21. or by his calling and providence, offering a just occasion, Heb. 10.34. enjoineth us to do it: yet the presumptuous doing hereof without any such calling is unlawful, and many times little differeth from thievery in the giver and receiver. The same is contrary to the rule of the Scripture, 2. Cor. 8.13.14. It deprives people of ability to perform those duties, for which they shall eternally be rewarded, Math. 25.35. and of the blessing spoken of, Act 20.35. and it agrees with the hypocrisy condemned, Math. 15.5. And in the Primitive Church it was censured by divers of the Fathers, as a practice of Heretics 
d Epiphan. haeres. 61. Aug. de haeres. haer. 40. Baron. to. 5. an. 440. n. 8. Ambros. office l. 1. c. 30. .  
And whereas this P.P. endeavoureth to confirm his superstition from the example of Paula, (as some other of his rank have done before him 
e Al. ●lal. p. 4. q. ●1. m. 2 ar. 1. Re●p. ) I find in S. Hierom, 1. that Paula made provision for her children before she entered into this liberal course of giving away her goods 
f Hieron. ep. 27. Nulla sic amavit filios, quibus a●tequa● proficisceretur cuncta largita est. . 2. Hierom taxeth her for being over profuse in bestowing 
g Ib. Cum in largiendo esset profusior, arguebam, etc. , and adviseth her not to be too lavish, jest exhausting the stock of her liberality, she disabled herself from doing the good which she most desired.   

Article 10. Wearing of haircloth, and lying upon the ground in stead of a bed.  
The wearing of haircloth, and lying upon the ground, are things indifferent 
h Pareus come. Gen. 37.34. Hic gestus adiaphorus quidem per se, nec improbatus. etc. , frequent in the Old Testament, 2. Sam. 3.31. 2. King. 19.1. job 16.15. Dan. 9.3. but have not any example in the New.  
Epiphanius condemneth the open wearing of haircloth as undecent, and disagreeing with the manner of the Catholic Church 
i Epiphan. l. 3. haeres. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and there is no necessity of the doing hereof. Howsoever these things being in their kind indifferent, (when they are lawfully used) are not condemned by us: only the vile hypocrisy 
k Gers. p. 1. serm de vita Cler. Saepe mentiuntur hae vestes, dum aliud monstrant extra, aliud tegunt intra: exterius sanctitatem, interius vilitatem etc.  and miserable superstition, which after the days of the ancient Fathers oppressed the Church, hath caused the Protestants less to esteem these exercises, rather maintaining the substantial actions of mortification, Rom. 8.13. joel. 2.13. 1. Pet. 2.11. Tit. 2.12. Luke 9.23. jere. 4.4. than these bodily exercises, 1. Tim. 4.8. And surely after that, the Church forgetting the admonitions of holy Scripture, Math. 6.16. Col. 2.21.23. began to describe mortification rather by corporal exercises then spiritual actions, there oppressed the same an umbragious heap of superstition: and in stead of true godliness, people doted after prodigious vestures and habits, reposed confidence in Friars stinking Coules 
l Breviar. Rom. de consecr. cucul. Monach. orat Deum ut vestem illam ita benedicat & sanctificet, ut sit arma sortia ad tegendum pect. & tutum munimen contra spiritum aeris, & ignita tela inimici, etc. Antonin. sum. hist. par. 3. tit. 23. c. 2. §. 1. Math. Paris. in Henric. 3. de Richard. episc. Cestrensi. pag. 840. Antonin. sum. hist. p. 3. tit. 24. c. 2 §. 6. Crebro pius pater (Franciscus) quasi seminudus, à populo relictus est: eo quod tunicas eius per particulas cum cultellis inciderent easue devote contra diversa pericula, pro salutis remedio reportarent. . And the brutish Friars, Dominick and Francis, contemning hair cloth as mean, began to wear shirts of Male next their skin, chains of Iron, and halters 
m Antonin. ib. c. 2 §. 1. ; and they whipped and displed themselves like Baal's Priests 
n Id. ib. tit. 23. c. 2 § 1. Vincent. spec. hist. l. 30. c 112. Surius tom. 5. Octobr. pa. 850. in S Dominic. loricato. , and lay naked in the snow 
o Sur. to. 5. in vita Francis. c. 5 pa. 589. , and wallowed in the dunghill with swine 
p Math. Paris. in Henric. 3. pa. 328. , and the shameful superstition of these beasts, was (indeed) preferred before Christ jesus and his Apostles doctrine 
q Anton. hist. p. 3. tit 23. c. 1. §. 1. Per hunc (Paulum) itur ad Christum, facilius per hunc. Nec mireris &c. quia doctrina Pauli, sicut & caeterorum Apostolorum, erat doctrina inducens ad fidem & obseruantiam praeceptorum: doctrina Dominici ad obseruantiam consiliorum, & ●deo facilius per ipsum itur ad Christum, etc. vid. .   

Article 11. Abstinence from flesh, wine, and dainty meat upon devotion.  
The whole substance of Popish fasting 
a Lesseus. de instit. & i●re. l. 4. ca 2.. dub. 2 Substantia ieiunij solum in duobus sita est: in abstinentaia ciborum vetitorum & abstinentia secundae refectionis. Caietan sum. verb. jeiunium. Tota vis ieiunij consistit in prorogatione inediae usque ad horam tardiorem. Llamas sum. eccles. par. 3. c. 5. §. 19 jeiunium quod à Christianis obseruatur, cum modo ieiunandi & assignation● dierum est mere juris canon. , consisteth of abstinence from certain kinds of meat, prohibited by the Roman Church, and in forbearing a second standing meal.  
In Popish fasting it is lawful to eat one large meal, & if the same be excessive, it overthroweth not the merit of fasting 
b Lesle. de just. & iur. l. 4 c. 2. du. 2. excessus cibi non tollit jeiunium quo●d meritum. Tolet. instr. Sacerd l. 6. ca 2. Quamuis quis multum excedat, non ob id soluitur iciunium. . Also, a beaver and drinking at evening is permitted 
c Azor par. 1. instit. mor. l. 7. c. 8. Tolet. instr. sacerd. l. 6. c. 2. Navar. manual. ca 21. n. 27. Caietan in sum. Llamas sum. , wherein one may receive food of any kind belonging to the day, if he exceed not in measure 
d Caietan. sum. verb. jeiunium. Ad hoc videtur serotinum ientaculum reductum, ut non referat quid quisque sumat, si modum non excedat. : and between dinner and drinking one may take food in a small quantity 
e Caietan. ibid. Videntur omnes hij pluries comedere & non frangere jeiunium. . Wine and strong drink are permitted in Popish fasts, both at meal, and at any time of the day as often as one will 
f Azor p. 1. instit. mor. l. 7. c. 8. Omnes communi consensu testantur, id quod in potum sumitur, vinum, etc. non solvere jeiunium. Llamas sum. par. 3 c. 5. §. 24. Potus nunquam frangit jeiunium, neque mane neque vespere, etiamsi sit vini. . And there be divers occasions whereupon people may be excused from fasting: and among the rest, a great Casuist of Spain 
g Llamas ib. §. 21. pa. 389. Caietan. sum. verb. jejune Si vir ieiunando non potest debitum uxori reddere, non tenetur ieiunare: & similiter si uxor non potest se gratam viro servare, si macilenta, pallida, etc.  delivereth these which follow: If a man have made himself weary in digging or breaking into a house that he might rob it, or in killing his neighbour, or in multiplying unchaste actions, or traveling a long way to visit his Concubine, and by these and the like means findeth himself unable to fast, he is not bound unto the same.  
And in sundry cases one may procure another to fast for him 
h Tolet. instr. sacerd. l. 3. c. 11. Azor. p. 1. mor. l. 7. c. 21. Gratian. dist. 28: c. presbyt. & de poenit. dist 3 ca de poenit. : neither is it needful in Popish fasting to conjoin with abstinence from meat, prayers, almsdeeds, or any exercise of religion 
i Azor. p. 1. instit. mor. l 7. c. 20. Sixt. Senens. bibl l. 6. annot. 106. ; and they which fast, may go to meal at ten, eleven, or twelve a clock in the forenoon 
k Navar. ench. c. 21. jac. de Graph. decis. aur. par. 1. l. 2. c. 37. .  
Bernard describing the manner of fasting, exercised in Monasteries in his days, saith 
l Bern. ep. ad Guil. Abbat.. Altisiodor. sum. l. 3. tr. 7. c. 5. q. 5. Cum multi pisces sint aeque delicati, vel magis quam carnes: cur permisit ecclesia esum piscium, & prohibuit esum carnium? Resp. pro peccato Adae, non fuit aqua maledicta, & ideo non prohibetur ●sus piscium, quia viunnt in aqua: sed terra fuit maledicta, etc. ; (at meal) One dish is served in after another, and in place of flesh goodly fishes are served double upon the board. When one is satiate with one sort, then succeedeth another service, and every mess is so daintily cooked, that after a man hath fed upon four or five dishes, the stomach is provoked by variety to further appetite. In an Oration uttered at the Synod of Treuirs, the Author saith 
m Tom. 4. Concil. Sur. Synod. Trevit. an. 1548 oratio D. Pelargi. : They preach Christ fasting in the wilderness, and themselves live sumptuously after the rule of the Epicure, dining in his garden, etc.  
Lindan a gross Papist, among many other things saith; The fasts of Catholics are (mere gluttony) and Epicure like 
n Lindan. pano. l 3. ca 10. & 11. vide pag. 121. . A shadow of true fasting is only found in the Catholic Church. Our fastings swim with wine, and overflow with abundance: and by variety of fish exceed the daintiness of flesh, and seem to be a very mockery with God.  
Between these fasts and such as are commended in holy Scripture, and were practised by Saint Hierom, by Paula, and other of the ancient, I wonder what concord our Adversary can espy?  
Saint Hierom and Paula commended by him, fasted freely of their own election, (in regard of time and manner) compelled by no laws of Roman Church 
o Caietan come. Act. 13 Habes in primitiva ecclesia spontanea jejunia. : Their abstinence was from fish, wine, and all dainties, as well as from flesh 
p Hieron. ep. 27. Vino. & liquamine, & pisci bus, & melle, & reliquis quae gustui suavia sunt, etc. ; and with bodily abstinence they conjoined prayer, repentance, deeds of charity, reading holy Scripture, inward mortification 
q Hieron. count. lovinian. l 2. & sup. joel. c. 1. , etc. But our Adversaries teach, That drinking of Wine, taking of Electuaries, Conserves 
r silvest sum. verb. jejune. n. 20. Potus vini, & electuar a, etc. ex sensualitate sumpta non fran gunt jeiunium. , and other delicates, even after a sensual manner, break not their fasting.  
Now for the conclusion of this Section, I advise T. W. P. once again to review S. Hierom, before he presume to make the fasting commended by him, a sampler of his Romish hypocrisy.   

Article 12. Keeping set hours of Prayer; as in the morning, at the third, the sixth, the ninth, evensong, and midnight.  
Our Adversary would hence extract his Popish Canonical hours: but neither the number, (for Popish hours are seven 
a Azor. p. 1. mor. instit. l. 10. c. 1. Epiphan. haer. 80. in fine, hath but two or three hours: and Hierom 6. ) nor the the time, neither yet the form and matter of the service agreed.  
Midnight is none of the Roman hours; and the matter of Paula her service, were prayers, thanksgivings, and Psalms, taken out of the holy Scripture 
b Hier. ib. Psal. terium cantabant, etc. , used in a known tongue, and joined with understanding and inward devotion. But our Romists Canonical hours consist (very much) of invocation of Saints and Angels, of superstitious blessing of Creatures; Hymns and chanting in the honour of the Virgin Marie; and the parcels of Scripture used in their service, are miserably and ineptly perverted to superstition. Also this service is performed in an unknown tongue, which many times the Priests themselves understand not 
c Catharin. annot. con. Caieta. cited by Sixtus Senens. l. 6. bibl. an. 263. : and according to their doctrine it is not material, whether any person present understand a word of it or not 
d jac. Graph. decis. aur. p. 1. l. 2 c. 52. n. 15. . Neither is inward devotion necessary to the substance of this service, but only for greater perfection 
e Ib. c. 53. n. 16. qui caret devotione non peccat. : nor yet any particular attendance to the words 
f Bellar. de bon. oper. l. 1. c. 18. Tolet. instr sac. l. 2 c. 13. Lesle. de just. & iur. l. 2. c. 37. d. 2. , or actual attention to the matter in hand, or to the end in general: but only an attention virtual, which is, that one going to Matins or Evensong, purpose to fulfil the commandment of the Church 
g Azor. p 1. inst mor. l. 10. c. 10. Nava Man. c. 25 silvest sum. v. hora. n 14. jac. Graph. ib. c. 52. n. 4. & 8. Vide Bellarm. Tolet. Lesseus. Navar. etc. ; and admit that in rehearsing these Orisons one pronounce the words softly, that others can scarce hear, or in false orthography, or wherry them over as one troales an empty cart; and if the mind wander and be distracted, yea, if one whisper with another; and salute comers in, or subscribe his name; yet entertaining no wilful cogitation repugnant to the general end of serving God 
h Azor. ib. c. 11. jac Graph. ib. n. 8 & 18. Durand. 4. d. 15. q. 12. n 6. Paluda. 4 d. 15. Antonio. 3 tit. 13. c. 4. § 8. Angel. v. hora. Tabien. v. hora. silvest v. hora. joh. Medina, de orat. q. 15. and many later Casuists. Caietan. opufc. to 2. tr. 4. Clericus obligatus ad horas, si praeter intentionem evaga tur, excusatur ab intention. Dum cantatur Kyrie (in Missa) potest licite sacerdos, dicere horas canonicas. : This external work of babble and lip-labour, is divine worship; and doth impetrate, satisfy and merit for themselves and others.  
Also the Papists concerning the time of canonical hours, turn night into day, and one hour into another: midnight Evensong is said at Sun setting 
i Azor. ib c 9 Tolet ib. l. 2. c. 13. Navar. silvest etc. ; the Matins of the next day may be rehearsed over night 
k Tolet. ib. l. 2. c. 13. . And if a Priest post over all the canonical hours by nine of the clock in the forenoon, because he would go to pastime, and sport himself the rest of the day, he committeth no mortal sin 
l jac. Graph. decis. p. 1. l. 2. c. 53. n. 19 .  
Thus the superstition of Popish canonical hours agrees with the practice of Hierom and Paula, like the croaking of Frogs in a marish with David's harp.   

Article 13. The difference of little and great sins.  
We acknowledge the same difference of greater and lesser sins which this Father did, and subscribe to his doctrine concerning the same, delivered in his Epistle to Gelantia 
m Hiero. ep. 14. Cyprian. ep. 52. n. 10. Alia est Philosophorum & Stoicorum ratio, quia dicunt omnia pec cata paria esse. Aug. count. mendac. ad Consent. cap. 15. Orig. in Ezech. hom. 9 Hieron. l. 2. con. jovinian. Chrys. hom. de praem. sanct. & gehenna malorum. Ambros. come. Rom. 4. , where he saith; It was the error of the Stoics to deny the difference of sins, and to equal a escape or small thing done amiss to a heinous crime. We believe there is great diversity of sins, because we read the same; and yet we judge, that it is very safe to beware of small sins as if they were great, etc. Neither do I know whether we may call any sin small, seeing it is committed with a certain contempt of God. And he is most prudent who respecteth not so much the quantity of the thing commanded, as the dignity of the commander.  
All the Protestants in substance of matter, acknowledge a difference of venial and mortal sin in persons regenerate, and many of them admit the terms and form of speech 
n The Lutherans Pet. Mart. come. Rom. 6. D. Field of the Church, l 3. c 32 We deny not the distinction of venial and mortal sin. . But in the sense and exposition of this distinction, we differ from the Papists, 1. by denying that any sins are venial by nature, or by the moral law 
o Chemnit. loc. come. p. 2. de justif. Sola doctrina fidei monstrat discrimen pec. mortalis & venialis. etc. fons erroris apud scholasticos, quod fine respectu fidei ex sola lege discrimen inter mortale & veniale pecc. constituerunt. Aug. enchir. c. 70. de quotidianis, levibus, brevibusue peccatis, etc. De Symbolo ad Catechum. l. 1. c. 6. to. 9 Non dico vobis, quia sine peccato hic vivetis, sed sunt venialia, sine quibus vita ista non est. De Temp. serm. 56. Sicut sine minutis pec. nullus unquam aut fuit, aut esse poterit, ita sine capitalibus criminibus, lonante & auxiliante Deo, omnimodis, esse possumus & debemus. , and that in persons injust or not regenerate, though there be a difference of offences, yet there is not such a difference, as for any of their sins to be by nature venial.  
2. In persons regenerate divers sins are venial by indulgence, and such as God in his mercy (revealed in the covenant of grace) imputeth not to just persons, so far, as therefore to esteem them worthy of his eternal wrath, and unworthy of his grace. Prou. 20 9 jam. 3.2. Rom. 7.17.23.24.  
Fowl and grievous sins in such persons are mortal. 1. Cor. 6.9.16. Ezech. 18.21. and continued so until they be forsaken, Ezech. 18.21. and are obliterated by repentance.  

Gen 9 21. & 18. 12.15. & 19.8. & 27.19. Exod. 4.10.14. & 32.19. 2. Chron. 19.2. & 35.22. job 40.5. Mat. 16.22  But offences of ignorance, forgetfulness, inconsideration, and whereunto there is not an advised consent; and such as in regard of their matter, are not repugnant to the main offices prescribed by the commandments of God: and notwithstanding which, the heart principally adhaereth unto God, and which stop or quench not the graceful operation of Faith, Hope and Charity, towards their main object: these are venial by indulgence, and compatible with grace, as hath formerly been said.   

Article 14. The unlearned reading the Scriptures, having a learned man for their master.  
The Protestants require the same humility and sobriety in reading the holy Scriptures, which Saint Hierom and other of the Fathers did 
a Calu. come. in Act. 8. v. 31. . And our people have learned Pastors and other helps, to instruct them in the use of this profitable and godly duty 
b Aug. de temp. ser. 56. Ib. ser. 55 Si Scripturas divinas aut ipsi non legimus, aut legentes alios non libenter audimus, ipsa nobis medicamenta convertuntur in vulnera, etc. . But the Papists under pretext of sobriety, starve the people, Amos 8.11. and deprive them of reading the Scripture, unless in such places where they cannot effect their purpose, as I have formerly proved from their own words.   

Article 15. The learnedst confessing their doubting and ignorance, in the explication of the Scripture.  
As a thief when he would rob the house, putteth out the light; so our adversaries endeavour to deprive the household of faith of the light of holy Scripture, Psal. 119.104. And to this end they amplify the difficulty thereof 
c Bellar. de verb Dei, l. 3. c. 1. Greg. Val. to. 3. d. 1. q. 1. p. 7. Mulhusinus de fide. , and deny the same being translated into any vulgar language to be the rule of faith 
d Stapl. Rel. c. 5. q. 3. ar. 4. pa. 5; 1. , and in stead thereof, they bring in Traditions, and old wives fables 
e Gers. de sign. Ruinae eccles. sig. 8. Fabulae & non sanae doctrinae sunt. etc. quae non in revelatione Spiritus sancti, sed secundum traditionem hominum consistunt. . But we rather believe the Lord himself, and the Primitive Fathers teaching us, that the holy Scriptures are a light, 2. Pet. 1.19. giving understanding to the simple, Pro. 1.4. and making the foolish wise to salvation. 2. Tim. 3.15. And that every thing concerning faith and good life, is found in plain sentences of the Scripture 
f Aug. de doct. Christ. l. 2. c. 9 . And such things are so manifest, that they rather require an hearer than an expositor 
g Aug. in joh. tr. 5. : and all necessary things are manifest in the Scripture 
h Chrys. hom. 3. in 2. Thess. : And although the profoundness of God's word exerciseth our study, yet it denieth us not understanding 
i Aug. de verb. Apost. ser. 13. .  
And for the better enabling of the faithful, to be conversant in reading holy Scripture to their edification, God hath ordained a public school and visible ministery in his Church, Ephe. 4.12. which when it performeth his duty aright, is duly to be heard, and people must receive the sense of holy Scripture from the same, and not from any private spirit. Mal. 2.7. 2. Cor. 5.20. Heb. 13.17.   

Article 16. Bishops and Priests singing, and carrying Candles in the day time at the burial of the dead.  
In the prime age of the Church, the Fathers taxed Gentiles for setting up lights in the day time 
k Tertul. apol. c. 35. etc. 36. Nec lucernis diem infringimus, etc. lucernas meridie vanas proffer. : and about the 300 year, a Synod prohibited Christians to burn Tapers in the Cemiterie in the day time 
l Concil. Eliber can. 34 35. . And Vigilantius, a Priest of Barcilo in Spain, accuseth the use thereof as an Heathenish custom.  
Neither can it be denied, but the ceremony of using Tapers and Lamps at burials, was practised by the Heathen 
m Plin hist. nat. l. 16. c 37. Virgil 11. Aeneid. in funere Pallantis. C. Tacit. hist. l. 3. in funere Germanici. Sueton. in Calig c. 13. . Notwithstanding, some of the Fathers after the 300. year, that they might more easily draw the Gentiles to Christianity, did tolerate 
n Hieron. count. Vigil. & Erasmus in schol. apparet hanc consuetudinem eo seculo, magis toleratam fuisse quam comprobatam.  and admit 
o Greg. Nissen. vita Greg. Thaumaturg. Theod. evang. ver. l. 8. de Martyr. Prosp Aq. de promise. 3. pro. 38. Euseb. de praepar. evang. l 43. c. 7. Phil. Beroald. in aur. Asin. l. 11.  (with an alteration of the end and manner) this, and some other ceremonies of the Gentiles 
* Greg. m. Registr. l. 10. ep. 71 Duris mentibus omnia abscindere, impossibi le esse non dubium est, etc. Theodorit. con. Graecoes, c. 8. in fine.  in Christian Religion 
p Chem. exam. Trid. Concil. de reliq. Sanct. pa. 9 : Wherein no doubt, their intention was godly, to wit, to use their Christian liberty in matters adiaphorous, and not morally evil, according to the Apostles rule, Tit. 1.16. Rom. 14.14. and to amove a present offence and occasion, which hindered Gentiles from receiving the Christian faith, to wit; the difference of outward ceremonies and customs 
q Aug. ad januar. ep. 119. c. 19 Gerson. part. 3 de vit. spir. lect. 2. .  
But in succeeding ages, when the Gentiles were converted, and the Church needed not further to accommodate itself to the weakness of the Heathen, and that things at first admitted by way of toleration, should rather have now been removed and worn out: superstitious persons contrary to this, make daily addition and increase, borrowing more and more from the superstition of jews and Gentiles, until at length they overwhelmed Christianity with an intolerable burden of ceremonies, making the easy yoke of Christ's Gospel heavier than the state of jews and Gentiles ʳ: and by this means they obscured God's truth, and only made people ceremonious, whereas they should have been pious.   

Article 17. Church Service sung and used in Hebrew, Greek, Latin, and Syrian.  
That Service should be used in the Syrian language, seemeth repugnant to the Popish Tenet; which is, that there be only three holy languages, wherein God delighteth to hear the public prayers and devotions of his Church 
a Bellar. de verb Dei, l. 2. c. 15. . But the Apostolical rule and precept, was to pray with understanding, and in a known language, 1. Cor. 14. And the Primitive Fathers say; Let every one in their own native speech pray to God, and extol him with praise 
b Origen. count. Cells. l. 8. . And blessed is the people which understandeth his melody 
c Aug. sup. Psal. 99 . And let us understand our sing, and not power out praises without understanding 
d Ibid. . And when you pray to God with Psalms and Hymns, let that be cogitated in your hearts, which is pronounced with your voice 
e Aug ep 109. . Tongues (saith Chrysostome) are unprofitable, so long as they be not understood 
f Chrys. hom. 35 in 1. Cor. . And Ambrose 
g Ambros. come in 1. Cor. 14. , What benefit can he reap who is ignorant of the thing he speaketh? A certain lay man living in the darkness of Papistry, propounded this question to a learned Priest, whether the prayers which he understood not were profitable in the same measure, as those which were said by Priests; and he received answer: That even as a precious stone is of equal value in the hand of one who knoweth not the price thereof, as in a skilful Lapidary his hand: so Prayers are of equal virtue, being said with no understanding, as with knowledge 
h Anton. sum. hist. p. 3. tit. 23. c. 9 §. 5. Stapl. promptuar. Cath. part. 1. Dominic. Palma●ū. . By which similitude it appeareth, that Papists esteem prayers to be acceptable to God for the very external work, and that the Lord respecteth people for their vain repetitions, and much babble. Math. 6.7.  
And thus much for Saint Hierom, about whom our Adversary made an excursion, thinking to advantage his Popish cause: but setting aside his verbal and windy declamations, upon which some of his followers will perhaps hungerly feed, he hath gained nothing, but is repelled like the Echo.  
Et in aëra succus  
Corporis omnis abit, vox tantum atque ossa supersunt.     

Paragr. 2. Cyril of Alexandria, concerning Lay people's reading of holy Scripture.  
T. W. Cyril affirmeth, that Christ and his Apostles propounded the heavenly preaching unto all, calling unto their doctrine men and women of the base sort: but he mentioneth not the Scripture, or women meddling therewith. Our black White hath only invented it to prove himself a true Apostata.  
Answ. By the name of heavenly preaching, Cyril understandeth the doctrine of the Gospel 
i Cyril. Al. count. julian. l. 6. , which being first preached by lively voice, was afterwards by the will of Christ committed to writing 
k Iren. count. haeres. l. 3. c 1. . And this holy Father maintaineth the general reading of this heavenly doctrine, contained in the Scripture by all sorts of people, saying:  
The Scripture was therefore indicted in a plain and familiar style, that it may be understood of small and great, exceeding the capacity of none 
l Cyril. count. jul. l 7. pa. 160. . And speaking of Children, he saith; Boys or young Lads trained up in holy Scriptures, are made most religious 
m Ibid. pa 162. : And whosoever is conversant in reading holy Scripture, is made better by it, and becomes profitable to others 
n Ibid. . And in another place 
o L. 9 in in Leuit. , Divine reading, daily prayer and the word of doctrine, are the nutriment of the soul: And, nothing is difficult to them who are conversant in the Scripture as they aught 
p L. 9 cont. julian. . The Scripture is able to make such as are trained up in it, wise, approved, and of sufficient understanding 
q L. 7. cont. julian. pa. 150. . The beauty of verity and the exact knowledge of truth, and all manner of good instruction, whereby one is made complete, conspicuous and glorious in virtue and good works, are contained in holy Scripture 
r Ibid. pa. 160. .  
And from these illustrious sentences of Cyrill, with whom consent other Fathers, it appeareth, that the Protestants faith concerning general reading of holy Scripture, and the perfection and perspicuity thereof in matters necessary to salvation, is the doctrine of the Catholic Primitive Church, from which the Papists are departed: and so the reproach of Apostata unworthily imputed to D. White, meritoriously seizeth upon this P.P. and his compears, from whom no boreth or Fuller's soap can cleanse the fowl stain of wilful Apostasy. 2. Thess. 2.3.    

CHAP. III.  

Paragr. 1. Whether the Church may err? A place of Vincentius Lirinensis examined.  
T. W. P. WE will take into our consideration his corrupt proceeding, concerning the supposed general erring of the whole Church: not remembering that in regard of Christ's solicitude, care, and affection to his Spouse, it is said, Cant. 1. My beloved is a cluster of Cypress unto me in the vineyards of Engaddi, etc.  
Answ. 1. Understanding the name of the Catholic Church properly, Hebr. 12.23. Gal. 4.26. 1. Cor. 12.12. Ephe. 1.22. and according to the Article of the Creed, as it is expounded by Saint Augustine 
a Aug enchirid. c. 56. etc. 61. & sup. Psal 56. & sup. Psal. 90. Prosp. ad Psal. 106. Ecclesia Catholica in electis suis, praecognitis à Deo, filijs promissionis, membris corporis Christi etc. Ad Psal. 126. De tota Ecclesia intelligendum est, quae est Jerusalem in ommum compage Sanctorum, etc. , Dr. White never supposed any general erring of the whole Church, joh. 14.16. and 16.13.  
2. The whole multitude of believers of any one particular age of the Church, since the Apostles never erred generally in the main object of faith, or primitive articles of Religion 
b Aqu. 2.2. q. 2. ar. 5. Fidei obiectum per se, etc. per accidens & secundario, etc. Aug. contra julian. l. 1. c. 2 & enchir. c. 20. Altercat. synag. & eccles. ca 3. Vinea sanctae ecclesiae, etc. nunquam tantis spinis inhorruit, quin etiam flores, licet raros haberet, etc. . Math. 16.18. and 28.20. Ephe. 4.11. Esa. 59.21.  
3. The Church representative 
c Bellar. de eccles. l. 3. c. 14. Ad Episcopos qui sunt ecclesia repraesentatiue, etc. Eckius enchirid. loc. de ecclesia. Praelati ecclesiae dicuntur Ecclesia, quia repraesentanteam, etc.  lawfully assembled in a general Council, or a particular national Church cannot fall into pernicious error about any weighty matter of faith, so long as making the sacred tables of Gods written word their guide and rule of faith, they piously observe the lawful and needful means of searching out the truth. Math. 18.20. 1. Tim. 3.15. joh. 7.17.  
But our Adversaries take the Church Catholic in a notion of their own coining; to wit, for the Pope and Prelates of the Roman Church 
d Catech. Trid. sup. artic. Credo Ecclesiam Cath. Bellar. de eccles. l 3 c. 2. Greg. Val. to. 3. d. 1. q. 1. punct 7. §. 22. : and also they extend the possibility of not erring to all matters of Religion whatsoever, primary or inferior 
e Bellar. de ecclesia. l. 3. c. 14. Bannes' 2. 2. q 1. ar. 10. Suar. def. fid. Cath. con. sect. Angl. l. l. 1. c. 4. Dicendum non posse ecclesiam incidere in haeresim, verumetiam nec posse errare sive per ignorantiam, sive quocunque alio modo, in aliquo dogmate, in quo tanquam in veritate à Deo revelata, universa ecclesia, conspirat, docet, & proponit. ; affirming that their present Pope and Church have infallibility of right judgement, free from error in all their public doctrine and sentences, concerning faith and good manners.  
And thus the state of the question between the Papists and us, is not, whether the Catholic Church may err; but first, whether the Pope or Roman Prelates usurping 
* Cassand. de office boni viri. Name & in evangelio servus infidelis, super familiam Dei constitutus legitur: & Christus de Hierosolymitanis queritur, Luc. 12. quod occiderint prophetas, & lapidaverint eos, qui ad se missi fuerant.  over the visible Church, may err? Secondly, whether the ordinary Pastors of the Christian Church, in the ages succeeding the Apostles, may at any time generally err in their public doctrine, about matters belonging to the secondary object of faith.  
We maintain the affirmative in both these questions, grounding ourselves upon the arguments following.  
1. The jewish Church was called and planted by God himself, and was his Spouse. Hos. 2.19. his household and flock. Psal. 95.7. and endowed with great privileges. Rom. 9.4. Isa. 59.21. yet the high Priests and other Pastors of the Church grievously erred. 2. King. 16.11. 2. Chron. 36.14.16. Esa. 56.10. jere. 5.1. Math. 26.59.  
2. There be divers predictions in the New Testament, concerning the apostasy and falling away of Pastors of the Church from the whole truth, 2. Thess. 2.3. 1. Tim. 4.1.  
3. The Roman Church is forewarned in particular, to beware of apostasy and infidelity, which admonition proveth the possibility of her fall and error 
* Stapl. Antid. apostol. Ro. 11. vers. 22. Bellarm. de justif. l. 3. c. 12. . Rom. 11.20.  
4. Sundry Churches planted by the Apostles, and being at the first glorious lights, did afterwards degenerate and turn into darkness; to wit, the Church of Antioch, planted and watered by the Apostle Peter; Ephesus by S. john, Corinth by S. Paul, etc.  
5. Experience hath made it manifest, that the Roman Church and Popes may err; to wit, the example of the Council of Constance, which decreed expressly against the holy Scripture in the matter of the Eucharist, to be administered to the people in one kind 
f S●ss. 13. Council. Con●tant. ●●c t Ch●●st●s, post Coe●●m inst●●e●t, & ●●is diser●●ulis ad ●●mstrauerit, sub utraque specie, etc. tamen hoc non obstante, etc. : And the example of Liberius 
g Athana. ep. ad Sol vit agentes. Hieron. catalan Fortunat Matiu. in Liberio. Council Basil. re●p. Synod. to 4 Surij, pa. 145. Fueru●● babiti ut echuiti & publican, ut leg●tur de Anasta ●o & Liberio. Sozem hist l. 4. ●4. Alph Ca●ro ●on● haeres. 〈◊〉 4. Antonin 〈…〉. , Honorius, Anastasius 
h 〈◊〉 ●ncol 〈◊〉 Hono●●●o●●st negan●●●m qui● s●m●●m P●●●●ex ●e●● tic●●●ile possit. , etc. which apparently professed heretical doctrine. Also some learned Papists confess, that errors and abuses have crept into the Church of Rome 
i Castand. cons. at. 26. pag. 304. .  
6. By reason the illumination of all God's children, (except the first builders of the faith, Ephe. 2.20.) is in this life inchoate and imperfect, 1. Cor. 13.9.12. Hebr. 5. 2. Rom. 7. Galat. 5. Act. 14.15. etc. And many things in Religion and the holy Scriptures are difficult 
k Hieron to 3. ep. ●d Aug. In Scripturarum expositione, quaevel obscurissimae sunt. . 2. Pet. 3.16 It is possible for the Church since the Apostles, being not guided by Revelation, but only finding out the truth by ordinary means, to err or be deceived in matters of faith, not primary and fundamental.  
7. In some ages the guides and Pastors of the Church are more negligent and unskilful 
* Sabellic. Aenead. 9 l 1. in joh. 9 Mirum est quanta bonarum artium oblivio, per id tempus, mortalium animis, obrepserit, ut ne in Pontifi●ibus quidem caeterisue Principibus quicquam elucesceret quod vitam iunare postet, etc. : and by reason of external calamities, arising from heresy, schism, and persecution of Tyrants, which in those ages disturb and oppress the Christian state: the helps of knowledge and learning, and means of searching out the truth, may then be smaller and less sufficient. And as the Sun, although at no time it loose the whole light, yet at certain seasons it shineth less gloriously: so the fullness of truth is not always equally found in the Church, but some obscurity of error may take place in it.  
8. The Arguments used by our Adversaries, to prove the freedom of the Roman Church from error, evict not.  
Object. 1. The Church is the ground and pillar of truth, 1. Tim. 3.15. But the ground and pillar of truth cannot err 
* Bellar. de eccles. l. 3. c. 14. Apostolus vocans Ecclesiam, Columnam veritatis, vult significare vetitatem fidei, quoad nos, niti ecclesiae authoritate, & verum esse quicquid ecclesia probat, falsum quicquid illa improbat. .  
Answ. 1. If the Apostles words be understood of the Church particular; Ephesine, Roman, Corinthian, etc. then they prove no more, but that the Church by office is appointed by God to be the ground and pillar of truth: and so long as it adhereth to sacred Scripture and the means of truth, and performeth the office imposed, it actually teacheth saving truth. But otherwise, as it followeth not; A judge in the Commonwealth is a pillar of justice, ergo he cannot be injust: so it is not a good illation, The Church is the pillar of truth, ergo, it cannot err.  
2. But if the Apostles words be referred to the Universal Catholic Church, containing the Apostles and sacred Writers: then the Church in regard of those Columns, is an absolute ground and pillar of all revealed truth; but those great Columns, Gala. 2.9. being taken away, the future Church is a ground and pillar of truth, respectively only, and so far as it propoundeth their doctrine.  
3. If we understand this saying of Saint Paul, concerning the Church general in any one age since the Apostles, than the same is respectively the ground and pillar of truth, to wit, of saving truth; and the pillar of truth according to the imperfection of this life, which admitteth error in secondary articles, or about the object of faith by accident; Et ratione firmissimorum suorum 
a Aug. ep. 48. Aug. sup. Psal. 93 Sicut stellas in coelo non extinguit nox●sic men tes fidelium, inhaerentes firmamento scripturae Dei, non vincit iniquitas, etc. Basil. in ep 67. Cecidit vir columna & firmamentum ecclesiae. , the ground and pillar of truth, in respect of the firmest members thereof, and such of the faithful as adhere to the firmament of the Scriptures.  
4. The Roman Church by virtue of this Scripture, can have no greater immunity from error then other particular Churches.  
Object. 2. joh. 14.16. and joh. 16.13. Our Saviour promiseth to abide with his Church for ever, and to lead the same into all truth.  
Answ. 1. Our Saviour principally, and according to the perfect fulfilling of this promise, speaketh of the Apostles, and first divine Witnesses, for they alone were by inspiration led into all truth.  
2. But secondarily, and by a proportional accommodation, this promise belongeth to the elect, and firm members of the Church of every age 
l Aeneas Sylu. de gest. council. Basil. Semper in ecclesia sunt, viri aliqui boni, qui licet humanae fragilitati subditi sunt, virtutis tamen perfectae, perfecto funguntur munere, etc. , joh. 17.20. Math. 28.20. and is fulfilled in them according to such a measure of truth and manner of leading them thereunto, as is necessary to salvation; and not according to the highest measure or amplitude of the grace of truth: for than they should neither err, nor yet be ignorant, either singly or jointly of any truth revealed whatsoever; the contrary whereunto our Adversaries acknowledge.  
3. This promise in respect of particular Churches, to wit, the Ephesine, Roman, etc. is conditional, Rom. 11.21. joh. 14.23. and 15.7. 1. joh. 2.22.24. and 3.24. And the wickedness of men may hinder the fulfilling thereof towards them, jer. 18.9.10. Rom. 9.6. even as the wickedness of the Israelites, and of judas, deprived them of the benefit of the promises made, Exod. 3.17. Luk. 22.30.  
T. W. The Church cannot err in regard of Christ's solicitude, care, and affection. Cant. 1.14.  
Answ. 1. Christ's solicitude and care over the Church, being according to the necessity thereof in this life, and his own free disposition delivereth not the same from all error; as appeareth by the Primitive Fathers, whom our Adversaries confess 
m Bannes in 1. p. Th. q. 1. ar. 8. Can. loc. l. 7. c. 3. Greg. Val. to. 3. d. 1. q. 1. §. 45. Stapl. Rel. c. 6. q. 4. pag. 626. Nich. Carbo introd. l. 4. c. 19 Villavinc. de rat. stud. theol. l. 4. c. 6. obs. 1.  to err in many things, notwithstanding the care which Christ had of them.  
The care and solicitude of Christ, delivers his true church and firm members thereof, from all damnable error, but not from all error; and it frees them so far as is needful to their salvation, but not simply.  
2. Although Christ preserve his true Church, yet the Pope may go to hell 
n Grat. d. 40. c. si Papa. Vincen. Lyrin. con. proph. novit, c. 4. ; and the promises of Christ concerning the preservation of the Church, are not entailed upon Popes, but upon that Church which heareth his voice, and seeketh to do his william. joh. 7.17.  
T. W. That the universal Church may err, M. White laboureth to prove from the testimony of Vincentius Lirinensis, saying; Not only some portion of the Church, but the whole Church itself is blotted with some new contagion.  
Here our Doctor abuseth his Reader two ways: one in concealing the word conetur: Vincentius saith, What if heresy endeavour to commaculate any part of the Church? and secondly, in leaving out quid si, what if; and so delivering the Father's words in an absolute and categorical enuntiation, which are spoken only of a supposal and hypothetically; like as if a man did say; divers folk of Suffolk report, that Master White is extremely given to his belly and to Epicurism, upon this supposal, if M. White be extremely given, etc.  
Answ. That which is delivered by Vincentius hypotheticallie in the fourth Chapter, is presently after in the sixth chapter affirmed categorically: 
o Quando Arrianorum vene num, non iam portiunculam quandam, sed paene totum orbem contaminaverat: adeo ut prope cunctis Lacini sermonis Episcopis, partim vi, partim frande corruptis, caligo quaedam mentibus offunderetur. Hieron. sup. Psal 133. aunt 20 annos omnes ecclesias has haeretici possidebant  The poison of the Arrians had now defiled, not a portion, but in a manner the whole world: so far, as that well-nigh all the Latin Bishops being deceived, partly by violence, and partly by fraud, had a certain blindness cast before their eyes. And it is to be noted, that the Roman Pope Liberius, was included in the number of these Latin Bishops 
p Platin. in Liberio. Imperatoris beneficio motus cum haereticis, in rebus omnibus (ut quidam volunt) sentiens. Pontifex tametsi cum Arrianis sentiebat. Martin. Polon. chron. an. 353. Imperator, convocato concilio cum haereticis Arrianis, etc. Felicem de papatu, quia erat Catholicus, eiecit: & Liberium revocavit, quia sibi & Arrianis consenserat. Marian. Scotus, anno 355. chron. l. 2. aetat. 6. Anastas. Biblioth. in Liberio. Luithprand. in Liberio. Bergom. supplem. chron. anno 352. : and so there was not only an endeavour to corrupt the Church, but an actual corruption thereof in the principal Pastors, of which the Roman Pontifex was one.  
T. W. If a man do say, What if divers folk of Suffolk report, that Master White is extremely given to his belly and to Epicurism? etc.  
Answ. Although (as Pliny speaketh) there be no lie so shameless but may have an author; yet I am persuaded that this Architect, Act. 13.10. hath forged this calumny out of his own spirit, and that he may say with the Spider, Ego nulli debeo, I am beholding to no body for it: and resolve it into teste meipso, like unto him, joh. 8.44. Who when he speaketh a lie, he speaketh it of his own. Or perhaps this P. P. mistakes himself, thinking Doctor White by reason he dwelled near the place 
q At Barnham, within two miles of Thetford. , to have been allied to a certain Romish Priest; to wit; the Prior of Thetford: of whom Matthew Paris in his Chronicle reporteth as followeth 
r Math. Paris. in Henric. 3. pa. 727. : The Prior of Thetford entertained his brother Bernard, a Soldier, and Guiscard a gun-bellied Priest 
s Guiscardum clericum monstruosum.  into his Priory, and with them twain night and day he continued eating and drinking, And when the Soldier was laid up or departed, Guyscard, whose belly was like a great tankard, and his carcase a wain load 
t Cuius cadau●● plaustrum oneraret. , abode still with him, and swallowed up all the victuals of the Monks into the gulf and charybdis of his maw 
u In charybdem uteri, omnia monachorum victualia immersit. . Hereupon there growing a quarrel between the Prior and his Monks, and they falling to words; a certain Monk in his fury drew forth his knife, and sheathed the same in the Prior's belly, slaying him in the very Church.  
Surely this Prior who suffered martyrdom for his belly, is the gull and Epicure which the Suffolk people spoke of to this P. P. and he receiving the report with his harvest ears, hath applied the Story to another man. Read also in the margin 
x Aeneas Sylu. l. 2. de dict. & fact. Alphons. n. 26. Presbyterum aiunt Montis calui. qui Viennae imminet, cum ad merid●● v●que bibislet, d●●m●e v●que ad occ●●●● Salis ●o●●sse: ●●pr●●tum 〈◊〉 ecclesian 〈◊〉, o●●re altar ●a, sacerdotalia vestimenta sumere, campanaue plebem citare, ut qui Missam celebrare instituisset. Interrogatus cur tam sero rem divinam ageret, versum ad occidentem, quem putabat orientem esse, respondisse fertur, Imo vero subdubito, an tam mane celebrare liceat, ante exortum  etc.  the Story related by Aeneas Silvius of the German Priest, who used dail●●o b●e drunk in the morning, ●●d g●●●g to sl●●pe, when ●e● waked at Sun●e 〈…〉 that it was Sun rising.  
But good Si● you ●●e in a wrong box, when you se●k for gluttony in a frugal and painful Student, whose meat and drink was to swallow books: you should rather have gone to the eatnall Massmongers enstiled by Gerson 
y Gers. de Temper. in cib. & pot. Quanta mala eveniunt ex commessationibus ecclesiasticorum crebris & superfluis, quis enarret? Torte jacobi, Vinum theologorum. , Presbyteri epulones 
z To. 4. ser. 2. Adu. , but especially to the good fellows your Archdeacon Clemangis describeth, saying 
a Nich. Clemang. de cor. stat. eccles. ; That Priests live according to the Epicures law, and not after Christ's: they spend their whole time in Taverns and Taphouses, bousing, gulling, dining, feasting, and gaming 
b Crapulati & inebriati, pugnant, clamant, tumultuantur, etc. Conrade. Cling. loc. come. l. 3. c. 52. Vbi iam plus abundant aequales baustus, nisi in domibus Episcoporum & sacerdotum? unde Esa. 5. Vae qui consurgitis mane, ad ebrietatem sectandam, etc. , and being surfeited and drunk, they fight and shout, and make uproars with impure lips, blaspheming God and the Saints: and at length are brought to rest in the arms of their Harlots, from whence they return back to the Divine altar. 
c Sicque tandem compositi ex meretricum suarum complexibus, ad divinum altare veniunt. Synod. Trevir. to. 4. Concil. Sur. pa. 824. Student rebus à literis & religione alienis, venationibus, aucupijs, aleae ventri, denique & veneri, ut nihil aliud dicam. Papir. Masson de episc. Vrb. l. 6. in Paulo 3. Quas non nisi furtim antea voluptates sequebatur, Pontifex designatus, etsi fere 65. aetatis annum impleverat, ultro complexus est: abdicataue maxima rerum cura, hilaritati & genio, convivijsue & amplis & assiduis, etiam in villa agitandis, omni deinceps vita indulsit. Haec narramus quod sic gesta sunt.    

Paragr. 2. A place of the Rhemists annot. 2. Thess. 2. about the invisibility of the Church.  
T. W. Master White maintaining a mathematical, aery, and invisible Church, strengtheneth his cause with the supposed confession of the Rhemists 
* Rhem. 2. Thes 2. an. 6. : but if their whole speech be set down, they maintain that the Church shall be at no time latent and invisible, not not in the greatest persecutions and times of Antichrist.  
Answ. Master White maintaineth not that the Church shall at any time be wholly invisible, neither produceth he the Rhemists to avouch this, 
Engelbert. Abb. l. de ortu & fin. Rom. imp. c. 21. Cum corpus ecclesiae factum fuerit acephalum, & per consequens membra singula, sine motu & sensu, quantum ad unitatem & firmitatem fidei, tunc locum & effectum habebit adventus Antichristi.  but to prove by their confession, that the external government of the Church may come to decay (for a time) and the outward exercise of Religion be suspended: and the Church become in part, or respectively invisible.  
And this they affirm, saying; for the few days of Antichrists reign, the external state of the Roman Church, & public intercourse of the faithful with the same, may cease; and the honour, obedience, and communion of Christians therewith, be in heart and secret.  
And the Reader is to observe, that whereas my Brother delivereth three positions, concerning the manner of the Church's invisibility maintained by him; and produceth the Rhemists, only to prove one of the three; to wit, the second; the Popish Priest abuseth him, as if he alleged them for the whole.   

Paragr. 3. Whether S. Augustine be corrupted, touching the Church's invisibility.  
T.W. M. White allegeth Augustine (The Church may be so obscured, 
a Aug. de bapt. l. 6. c. 4.  that the members thereof shall not know one another) to prove the invisibility of the Church: whereas this Father doth not at all speak thereof in that place.  
Answ. D. White having alleged divers plain testimonies of this Father, to prove that the Church may be unknown to the world: this Popish Priest omitteth all the pregnant places, and fasteneth upon one which is obscurer than the rest: and yet, even this place, duly considered, proveth that for which it was produced.  
Saint Augustine in the place alleged 
b Secundum intimam & supereminentem Spiritus sancti gratiam. , speaketh of the society of good Christians, which are such indeed, according to the inward and most eminent grace of the holy Spirit: and he placeth the Church, truly and properly called, in them; and saith, of wicked persons, that although they seem to be in the Church, yet they appertain not to the holy Church 
c C. 3. quos non pertinere ad sanctam ecclesiam Dei quamuis intus esse videantur. : And then after other speeches, he addeth; that Saints which are conjoined in charity, may one of them not know another bodily. Now from hence I infer two assertions.  
1. That wicked persons are not any part of the Catholic Church properly taken 
d Greg. m. mor. in job. l. 28. c. 6. Intra mensuras ecclesiae sunt omnes electi, extra has mensuras omnes reprobi, etiamsi intra fidei limites esse videantur. Bernard. Cantic. serm. 68 .  
2. That seeing godly people which are true members of the Catholic Church, may be unknown to their fellows, who are united to them in charity, even when they converse with them: therefore much more in the time of heresy and persecution, may they lie like Wheat under chaff, unknown to the world, who have not the eyes of faith to discern them.  
But this Father, in other places 
e Aug ep. 48. Aliquando obscuratur & obnubilatur multitudine scandalorum: operitur fluctibus. Ep. 80. Sed obscurabitur & luna non dabit lucem, etc. Ecclesia non apparebit impijs persecutoribus ultra modum saevientibus.  treating of the Militant Church, as it consisteth of good and bad, affirmeth; that it may be covered, obscured, obnubilate, and overflowed with floods and clouds, and not appear because of the rage of persecutors: which is as much as the Protestants maintain 
f D. Fulk against Rhem. Coloss. 1. §. 1. The meetings of Christians were as obscure in times of persecution before Constantine, as they have been since the tyranny of Antichrist usurped the Church.  touching the invisibility of the Church.  

An Observation, Concerning the visibility and invisibility of the Church.  
Our Adversary in sundry passages of this Treatise 
g Preface. You are forced to forge a mathematical and airy Church, consisting of certain imaginary invisibilities. Part. 1. c. 3. paragr. 2. & 3. part. 2. untruth 18. the Protestants imaginary Church consisting of airy supposals. part. 3. parag. 3. , hatefully depraveth our doctrine, concerning the visibility and invisibility of the Church; but in the setting down thereof he objecteth his own fancy, and not our Tenet.  
To whom I answer: First, that which Saint Augustine 
h Aug. in Psal. 80,  did to some of like quality, Quid impedit officinam decepti cordis fabricare phantasma, quale volverit? What can hinder the forge of a deceived heart, from fashioning to itself such a fancy as it lusteth?  
Secondly, the sum of our doctrine touching the invisibility of the Church, is contained in these three positions, whereunto our learned Adversaries for the greater part assent.  
First, taking the Catholic Church according to the full latitude; to wit, as it containeth the whole society of Saints, both triumphant in heaven, & militant in earth 
i Aug. enchit. c. 56. Quae tota hic accipienda est, non solum ex part, quae peregrinatur in terris &c. verum ex illa quae in coelis. Aug. in Psal. 56. Nec eadem, quae nunc est in hominibus, qui praesentem agunt vitam, sed ad eam pertinentibus, qui fuerunt ante nos. Aug. de civit. Dei, l 20. c. 9 Aug. in Psal. 90. Corpus huius capitis ecclesia est, quae non hoc loco, etc. nec quae hoc tempore, sed ab ipso Abel, totus populus sanctorum, etc. : we affirm the same to be invisible, for neither is Christ jesus the head thereof visible to us, Act. 1.9. Nor yet the principal and fundamental members thereof, the Prophets and Apostles: and the form and constitution of the whole Church, and the connexion of the Militant part thereof with the triumphant, and the bonds thereof, are spiritual and invisible.  
Secondly, that portion of the Catholic Church of Christ upon earth 
k Aug. contra Crescon. c. 21. Gloss. ord. Tim. 2. v. 19 , which is effectually called and united to Christ, and to the Church triumphant, in virtue, as well as in profession; and in which the Spirit of Christ is operative by influence of grace and salvation, Ephe. 5.23. considered as it is such, is invisible; because the election of God, the operation of the holy Spirit, and faith, which constitute the same, are spiritual 
l Bannes' 2. 2. q. 1 ar. 10. unio cum Christo & eius ecclesia, fit per cognitionem supernaturalem & amorem. p. 83. , 2. Tim. 2.19. joh. 1.47.  
Thirdly, in the time of some persecutions raised by Tyrants and Heretics, the true Church is disgraced, and reputed of the wicked (whose number may be great) to be a malignant company, and none can know it to be the true Church, but such as have faith, (which may be very rare, Luk. 18.8.) Also the Church by violence of persecution, may be enforced to fly and hide itself, Apoc. 12. and exercise Religion in secret.  
Touching the visibility of the Church, we believe as followeth 
m jewel. des. pa. 361. the general and outward Church of God is visible. Herbrand. disp. theol. d. 42. n. 34. Aeneas Sylu. de gest. Basil. Concil. pa. 9 Cum in ecclesia contineantur omnes, qui Christiano censentur nomine, etc. : First, The Militant Church of any one age since Christ, taken generally as it containeth all Christians, Math. 13.47. is visible, and such as by sense and common reason is known and distinguished from jews and Heathens. Thus Pliny 
n Euseb. l. 3. c. 30 hist. Tertul. apol c. 2.  an Infidel, in his Epistle to Traian, was able to describe the Christians, and to distinguish them by their serving of jesus with certain religious rites, etc.  
2. It is the precept of Christ, and there aught to be always in the world a godly visible Church, professing entirely true faith and religion, according as the same was once delivered to the Saints. Math. 5.6. Rom. 10.6. 1. Tim. 6.13.14. and in many ages of the world there is such a Church performing the same in the most points of faith.  
Thirdly, in the general Militant Church, there are always found the substance and essential parts of Christian faith and true religion, and there be evermore some Pastors and people more or less 
o Alterc. Synag. & eccles. ca 3. Emicuit in hac aetate, quasi scintillua quae dam lucis, in sanctis viris paucissimis: quia vinea sanctae ecclesiae, etc. ab agricola summo plantara, nunquam tantis spinis inhorruit, quin etiam flores etsi raros haberet, etc. , who outwardly teach the primitive and necessary Articles of Faith and Religion. And for the more part, there be also some within the compass of the general Church, which condemn and reprove the gross errors, that false Prophets and Hypocrites bring in. 
p Catal. test. ver. Acts and monuments, from Edw. 3. to Edward 6. Centu. Magdeb. Wolp. memor. Morn. mist. iniq  And all these are in some manner visible: the former by an ordinary standing in some part of the Church: the latter are many times disgraced, persecuted, and expelled out of that society, which outwardly carrieth the reputation of true religion: but yet they are in some sort visible, either to their friends or to their enemies. And where they may be suffered, they teach the truth openly; but when they are persecuted, or lie in prison, they profess and manifest their religion at their martyrdom, judgement, or otherwise as they can, etc.  
The difference between the Papists and us in this present question is, 1. concerning the being and existing of the Church, (for the visibility dependeth upon the existing.) 2. concerning the manner of the visibility.  
1. Touching the being of the Church: they contend that there is in all ages a true Church, whose chief Pastors (in respect of outward authority) openly teach true faith, without the mixture of any error.  
We say, that there be always in the Church general some Pastors and people, which believe and profess saving truth, in the capital and fundamental Articles of Religion; but there be not at all times in the same such as teach the truth, without errors in all points. And the same Pastors who teach truth of Religion in substance, may in sundry other points be infected with error, as appeareth by the example of Origen, Tertullian, Cyprian, etc. Also the best Pastors may be reproved, disgraced, and persecuted 
q Athanas. trip. hist. l. 4 Chryso. trip. hist. l. 10. c. 13. Eustath. Antiochenus trip. hist. l. 2. c. 24. Bellar. de cult. sanct. l. 3. c. 6. Templa saepe ab haereticis occupabantur, cum Catholici in cryptis & desertis versabantur. ; and yet they cease not to be public Pastors, and visible by such a manner of visibility, as is sufficient for the gathering and preserving the elect.  
2. Concerning the perpetual visibility of the Church, we affirm, that the means of visibility of the true Church, are actions and exercises of Religion, and outward worship of Christ, according to the rule of his word: and whensoever there be any Pastors in the world, which either in an open view of the world in general, or in the presence of any part thereof, do exercise these actions: This is sufficient to make the Church visible 
r Bannes' 2. 2. q. 1. ar. 10. Nostro proposito satis suerit, quod etia● tempore Achab, licet pauci essent fideles & ab conditi, tamen ad ecclesiam non censebantur perti●●ere nisi quatonus lidem suam exterius prositebantur, saltem aliquibus sacrisicijs, indicijs religiosae mentis, & sic per se visibilis erat & manifestia ecclesia in illis. .  
But the Papists place the visibility of the Church in a visible Monarch and head the Pope, and in the public profession of Religion, in a subordination to his regiment. And they make the visibility of the Church a royal, pompous, and glorious visibility, such as is the visibility of earthly Monarchies and Kingdoms: and they teach, that hereby the Church may be sensibly known and differenced, even by natural all men, from other societies 
s Bellarm. de eccles. l. 3. c. 2. etc. 15. Bos. de sign. l. 3. c. 8. & l. 16. c. 1. & l. 20. c. 6. Coster. ench●rid loc. de eccles. Rhem. Act. 11. annot. 3. Greg. Val. to. 3. d. 1. q. 1. p. 4. & 7. Hos. count. Brent. l. 3. pag. 155. Bosius de Ruin. gent. l. 6. c. 5. & 6. Tantus splendor ecclesiae reginae, ut omnes provinciae & divites plebis, eius vultum deprecentur, etc. .  
And thus the state of the question in the Controversy of the Church's visibility between us, is, first, Not whether there be always a visible Christian Church, wherein some Pastors teach saving truth in the capital Articles of Religion, and by their actions of professing, and teaching the same, are visible to as many as use the means, and have a desire to know the truth taught by them; for this we acknowledge: but secondly, whether the true Church of Christ on earth, in whose communion all people must live that come to salvation, be an outward visible Monarchy, consisting of the Roman Pope, and Bishops, and Pastors and people subject to them: exercising the worship of Christ by glorious ceremonies, and external actions of Religion, and such a state as a natural man by common reason and sense may know, and thereunto adjoin himself, being assured that it is the house of the living God, and the ground and pillar of truth.  

Section 2. Wherein is examined an Argument used against us by the Papists, about the perpetual being and visibility of the Church.  
Our adversaries object this or the like Argument against us.  
The true Church of Christ continueth always, and being a light of the world standing upon a Candlestick, it continueth always visible: but the Protestants church began lately in Germany and other parts; therefore the same is not the true Church.  
Answ. First, I declare the Mayor. As the Moon 
a Philo. Carpath in Cantic. Lunae con. paratur ecclesia.  abideth always, but hath degrees of light: so the Church abideth always in one or other degree and measure of truth, but it abideth not always in the same fullness of truth.  
Secondly, I answer the assumption; that the Church began in Germany not otherwise, than health gins to be in the body, which was oppressed with sickness, and is made whole. In respect of doctrine essential to salvation, the Church in the firmest members was the same before Luther 
b D. Car●iton consens ●e Script 〈◊〉 pa. 13. Vera doctrina, in iud●mentalibus, ab ecclesiae exordio ad M. Lutheri tempora, integra sempe● in medijs tenebris lucebat. Vide Z●nch. in confess art. 19 pag. 157. Non ab ecclesia Rom. simpliciter, & in omnibus deficimus, sed in illis duntaxat rebus, in quibus ipsa defecit ab Apostolica, atque adeo à seipsa, veteri & puta ecclesia. Neque alio decessimus animo, quam ut si correcta, ad priorem ecclesiae formam redeat, nos quo que ad illam revertamur, & communionem in suis caetibus cum illa habeamus. , and it began to be in Germany only according to a greater measure of truth, and according to a freedom from corruptions, which formerly oppressed it: It is the same with all good Christians which lived in the world before it, and succeedeth the sound and firm members of the general visible church, in whom was the life of true Religion in the substantial matters of faith and godliness. But having shaken off their errors 
c Cassand. de office bon. viri. Non inficior Rom ecclesiam à prisco suo decore & splendore, non parum diversam, multisue morbis & vitijs deformatam, etc. Permulti ijue illustres, in ea societate sunt, immo regnum & gubernationem obtinent, qui ad Christi ecclesiam minime pertinent, atque adeo Christi eiusue doctrinae hostes sunt, & tanquam alieni in ea tyrannidem exercent. , it differs from them in manner and quality, as a man who was deceived in sundry things, when he becomes wiser, differs from himself as he was ignorant. And as a sick body when it is healed, and a Commonwealth after it hath reform disorders, are in substance the same, but differ in quality and goodness: so the Protestant Churches have purged sundry corruptions 
d Cassand. de office boni viri. Non diffiteor postremis hijsce temporibus, unà cum ignorantia, avaritia, & ambitione, superstitiosos nonnullos cultus, & ritus in ecclesiam irrepsisse. Quis membro vitio vertat, si reliquo corpore laborante, & sui curam negligent, ipsum sui curam suscipiat? , and perfected that which was defective, but are the same in kind with all the good Christians which lived before them: and succeed them of the general visible church, in whom was the life of faith and religion.     

Paragr. 4. Concerning a testimony of Doctor Stapleton, out of his doctrinal principles, about the marks of the Church.  
T.W. To prove that we absolutely embrace the marks of the Church delivered by the Protestants, etc. he produceth D. Stapleton, 
* Stapl. princip. doctrine. l. 1. c. 22  writing: The preaching of the Gospel is the proper and very clear note of the Catholic Church, so it be done by lawful Ministers. But it is evident by a latter part of that sentence, purposely omitted by Master White, that D. Stapleton doth allow the preaching of the Gospel by lawful Pastors, so far only to be a note of the Church, as it is included in the Catholic note of succession, and no otherwise, etc.  
Answ. This accusation is builded upon a false report of D. White his speech and meaning; his words are: 
a Way to the Ch di ress. 18, pag. 105.  These men (Divines of Colen, Villa-Vincentius, Hosius, Stapleton, etc.) think the teaching of the true Faith, is not possibly all the marks of the Church, but none of them saith as the jesuite doth, it is no good mark; They say the contrary, it is a mark indeed, a chief mark, a proper and very clear note of the Church, a note engraven, and perpetually cleaving to it, etc.  
Here my Brother chargeth neither D. Stapleton, nor the rest with making the preaching of the Gospel an absolute and sole mark of the Church 
b Stapl. Relect. c. 1. q. 4. ar. 5. Non est Scriptura, nota ecclesiae simpliciter, etc. , but acknowledgeth that they conjoin succession and other notes to this, and chargeth them only with affirming that true doctrine is a note.  
And this is the common opinion of our Adversaries, as appeareth by Cardinal Hosius, saying 
c Hos. contra Brent. l. 5 Non ergo P●à Soto, vel quisquam Catholicus negat has esse notas ecclesiae. : There is no Catholic which denies true doctrine and right administration of the Sacraments to be notes of the Church.  
Objection. Stapleton maketh true doctrine a note of the Church so far as it is included in the Catholic note of succession, etc.  
Answ. 1. This opposeth not D. White, who only affirmeth that Stapleton and others make true doctrine, a note of the Church, not questioning the manner how they make it so.  
Secondly, but whereas the P.P. affirmeth that true doctrine is no note of the Church, unless it be joined with personal succession: I answer, 1. That the Roman Church wanteth this personal succession 
d Read my observations following, touching the notes of the Church. , whereof it glorieth so confidently.  
Secondly, this manner of succession, implying the Pope's supremacy, and the external regiment of the Church, according to the present Popish form, hath no first ordinance and beginning from the Apostles or Primitive Church; and the true Church in the best ages thereof consisted without it: therefore 
e ●osius de sig. eccles. l. 3. c. 9 Apparet nihil ab ecclesia nostra ●redi eorum quae sunt aeternae veritatis, neque pro temporum, locorum, atque hominum vary ●ate vati●ri possunt, quod non sit ex ipsis sacris biblijs haustum, juxta antiquorum patrum declarationes.  the same can be no condition or means, to make true doctrine a note of the Church.   

Paragra. 5. Gregory Valence, touching the marks of the Church.  
T. W. In proof of the Protestants marks of the church, to wit, truth of doctrine, and administration of Sacraments, Master White allegeth Valentia, saying 
f Greg. Val. to. 3 d. 1. q. 1. p. 7. §. 18 ; Among whomsoever the truth of doctrine and Sacraments are holden, thereby it is known the Church is there. For the true displaying of this base juggling Minister, etc. 1. That which Gregory Valence saith of the persons of which the Church consisteth, Master White applieth to the marks by which it is known: secondly, he translateth, Ex ijs constare veram ecclesiam, of those persons the Church consisteth, thereby it is known the Church is there.  
Answ. This place is alleged only 
g Way to the Ch. §. 32 n. 3. pa. 137.  to prove, that Gregory Valence is of opinion, that where the preaching of the word, and Sacraments are found, there the Church is known to be, and not (as you overreach) to prove they are the proper notes to discern the Church: for he thus speaketh; I am sure all Papists will grant, that succession, universality, etc. are no marks at all, but when they concur with true Faith: whereas they say expressly, that among whomsoever the truth of Doctrine and Sacraments are holden, thereby it is known the Church is there.  
Now Gregory Valence in terms affirmeth thus much, saying 
h Greg Val. to. 3 d. 1. q. 1. p 5 n. 25 Fatemur, si successio legitima pastorum & doctorum absque veritate doctrinae staret, non ex illa satis posse veram ecclesiam demonstrari. ; We confess, that if lawful succession of Pastors and teachers should hold without verity of doctrine, that then the Church could not sufficiently be proved thereby. And in the words produced by my Brother; The true Church cannot be without verity of doctrine, and with whom these are altogether sound, of those persons the Church Consisteth.  
From whence ariseth this Argument against the Popish marks: For as much as that only is the true church, with whom verity of doctrine and right administration of the Sacraments is found, and with whomsoever these are sound, of those the Church consisteth: no man can be assured of any society, that the same is the true Church, until he know whether they have true doctrine, and right administration of Sacraments. And thus, the very Touchstone of the Church, and all other notes thereof, is true doctrine, which is the thing the Protestants say.  
And as for the translation about which you are so loud, there dependeth nothing upon it, and therefore it was sufficient to deliver the sense of the jesuits speech. And your hateful language, crying, base juggling Minister, etc. beseemeth your conscience and faith, of whom is verified that of our Saviour, Math. 12.34. O generation of Vipers, how can you being evil speak good things? etc.   

Paragr. 6. Bellarmine concerning the marks of the Church.  
T. W. Master white allegeth Cardinal Bellarmine 
i Bellar. de Ecc. l. 4. c. 3. , saying: The Catholic notes, (succession, antiquity, etc.) make it not evidently true that it is the Church, but evidently probable: But Bellarmine's words are, they make it evidently credible. Between these two there is this difference: if an hundred grave persons affirm such a thing, this testimony makes the matter evidently credible; but if two or three of one side should affirm, and as many of the other deny, than it were but evidently probable.  
Answ. In your instance the latter speech is so far from being evidently probable, that it is very doubtful and uncertain: for when the two Harlots, 1. King. 3.23. affirmed before Solomon; the one that the child was hers, and the other the contrary: if these persons had been more in number, and of each side worthy of credit, would their contradictions contesting each other, have been evidently credible of either part? Not verily, every wise man would have suspected, and been perplexed in his thoughts about the same.  
Also, the difference between credible and probable, about which you cavil, is not formal 
k M●●●●ialect ●. 2. c●. Probabile 〈◊〉 duplex, alte●●● per ●e, quod ex le me●etur fidem etc.  and constant: probable is the genus of credible, and evidently credible is no more but a degree of probability.  
But to the matter itself. This speech of your Cardinal 
l Bellar. de Eccl. 〈◊〉. c 3.  being well considered, overthrows your Popish marks: for notes of the Church must be proprieties, and infallible signs of the true Church, such as one beholding, cannot be deceived in the thing whereof they be marks 
m Read the obser. following of the notes of the Church. . But that which is evidently credible, to wit, so apparent to sense and common reason, as may persuade a prudent person to assent unto it, is possible to be false. For example: It was evidently credible to Isaac, that Esau must be his heir: to jobs friends, and to himself, that he should dye a miserable man: to jonas and the Mariners, that he should have perished in the Sea: yet were none of these things true.  
Lastly, it is according to the definition of evident 
n Gre. Val to. 3. d. 1. q. 1. p. 4. Potest aliquid esse evidens, quia sensu percipitur, etc. Bellarm. de justif. l. 3. c 2. Sixt. Senens. bibl l. 6. an 210.  made by the Papists, evidently credible, that after the words of Consecration, there remains the matter and substance of the Elements; for all the senses (whose apprehension in their proper object fails not 
o Aristo. de gen animal. c. 10. & 8. phys. 3. & de generat. & corrupt. c. 3. 3. Cic. Academ. 2. Sensuum ita clara & certa indicia sunt, etc. ) discern it to be so: yet if we believe the Tridentive sentence 
* Trid. Concil. sess. 13. c. 2. , our senses are deceived, and there be only empty forms without their own native substance in the Sacrament.  

An Observation, concerning the notes of the Church in general.  
As by our earthly Parents we receive natural life and being, and after our birth, have Nurses and foster-fathers' to educate and bring us up: so we are first begotten to a spiritual life, and afterwards increased and continued in the same, by the ministry of the Church, Ephe. 4.11.13. Faith cometh by hearing, Rom. 10.17. Et fiunt non nascuntur Christiani 
p Tertul. apol. c. 17. Hieron. ad Letam. ep. 7. , People are not borne Christians, but made such. And God hath placed the means of the calling and salvation of all men in the Church, as in a rich depositorie 
q Iren. count. haer. l. 3. c. 4. : The Church is the house of the living God, 1. Tim. 3. 15. And the faithful are his household, Ephe. 2.19. And the Church is the Mother of Abraham's children. Galat. 4.26. And God addeth unto the same such as are saved. Act. 2.47. To life and salvation (saith Augustine 
r Aug. de unit. eccles. c. 16. Iren. l. 3. c 40. Cyprian. ep. 52. n. 16. ) no man cometh but he which hath Christ his head; and none have Christ their head but such as be in his body, the Church, Ephe. 5.23.  
But to the end we may be brought or come to the Church, the same must necessarily be known; and the notes and marks of the Church are means to demonstrate and make it known. Whereupon, both we and our Adversaries 
s Bellar. de eccles. l 4. c. 1. Controversia de notis ecclesiae utilissima est, etc. nec haeretici negant, & si in hac controversia conveniremus, reliquae omnes facile componerentur.  agreed in this, that the knowledge of the marks of the Church is a most profitable part of Christian science.  

Section 1. Concerning the notion and general description of the notes of the Church.  
By notes our Adversaries understand, Certain outward signs and properties, divers from the essence, whereby the true Church is known and differenced from all other societies, human or religious 
a Bellar. de eccles. l. 4. c. 3. Habet plurimas notas testimonia, & signa quae tam discernunt ab omni falsa religione, paganorum, judaeorum baereticorum. Stapl. Rel. c 1. q. 4. a●. 5. Quemadmodum distinguunt hominem à bruto parunli per externa lineamenta corporis, & figuram. etc. sic ecclesia ab imperitis fidelibus, & ab infidelibus per externam faciem, etc. pa. 113. .  
In the marks of the Church they require these conditions: 1. That they be proper and not common, or such as false Churches may easily pretend to challenge 
b Bellar. de eccles. l. 4. c. 3. Gre. Val. 50.3. d. 1. q. 2. p. 7. . Secondly, Evident and better known then the Church itself. And by evident they understand that which is manifest to sense 
c Greg. Val. ib. q. 1. p. 4. ●uidens censeri solet illud quod ita sufficienter movet hominis intellectum, ut in libera hominis potestate non s● dissentire: estue vel per se notum ut principia: vel quia ex notis percipitur, vel quia sensu, etc. Suar. def. fid. Cath. count. sect. Angl. l. 1. c. 8. Quia sensibus se exhibet, ut evidenter credibilem, etc.  or common reason, by which any Infidel or unlearned person by his natural prudence, may infallibly without other means know the Church, and such as by which all doubt is taken away about the question which is the Church 
d Hos confess. c. ●0. Notae quibus omnis de ecclesia, penes quos sit dubitatio tolli potest: ut 〈◊〉 notis à quibusuis agnosci possit ecclesia: ita sunt propriae ut eas nequaquam usurpare possint haeretici. Stapl. Rel. c. 1 q. 4. ar. 5. pa. 114. Notae debent ita conspicuae esse, ut nec ab adversarijs facile praetexi queant, nec ullo modo controversae aut dubiae sunt. . 3. Inseparable and at all times belonging to the Church 
e Coster. enchir. loc de ecclesia. pag. 75. .   

Section 2. Concerning the notes of the Church, the Protestants teach as followeth.  
First, the notes of the Church are of two sorts: some essential 
f Whitak. de eccles. q. 5. c. 1. Beza l de notis eccl. to. 3. opusc. , which constitute and give being to the church, and prove and demonstrate the same, as the cause or proper accident shows the effect and subject to which it appertains. And by these marks believers only, and men skilful know the Church 
g Stapl. Rel. c. 1. q. 4. ar. 2. notab. 3. & 4. & ib. ar. 5. Ref 7. Ecclesia Christi à sapientibus cognoscitur per sanam doctrinam. .  
Secondly, besides the former notes, the Church hath external and sensible actions and accidents 
h junius contra Bel. de eccl. c. 16 Quod internum. rei nota non est. Bannes' 2.2. q. 1. ar. 10. Si praedicationem possumus ubique sensibiliter agnoscere, poterimus etiam ecclesiam. , such as unbelievers may behold, and take knowledge of. 1. Corin. 14.24. And by the view thereof, as the first means, be brought to a confused knowledge of the Church, and from thence by further enquitie and labour, come to the distinct understanding of the same.  
Thirdly, in many ages and states thereof, the true Church hath visible notes, which for that time being, are signs thereof: yet the same are separable, and at other times not found therein. Of this kind was the working of miracles, and sundry other gifts of the holy Ghost, 1. Cor. 12. etc. Also the admirable sanctity, patience, fortitude, and virtues of holy Martyrs and other Saints, which made manifest even to the Heathens, that the religion of those Christians was divine. justine Martyr 
i justin apol. 2. Euseb hist. eccl. l. 4 c. 8.  a Philosopher, was hereby converted to Christ. And Chrysostome 
k Chrys. imperf. Math hom. 49.  speaking hereof, saith; In former times good Christians were made known sundry ways: it was manifested by miraculous signs, who were good Christians and bad, by the manners of people, etc.  
In like manner, universality, succession of Pastors, the name of Catholic, communion with some Churches, as the Roman, Ephesian, etc. were in the days of the Father's notes of truth 
l ●●en. l. 3. c. 〈◊〉 4 c. 69. Tertul. l. de 〈…〉 ●ont. 〈◊〉 l 6. . Eusebius speaking of the state of the Church, about the year 170. saith 
m 〈…〉 72. 〈…〉 c 4. 〈◊〉. ep ad 〈…〉. ●●st. ●. 4 c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pa. 41. ; In every one of the successions of the Churches, the faith held even as the law and the Prophets, and the Lord preached.  
But as a purple rob, though in ancient time it was proper to the Emperor, and the ensign of his Imperial dignity; yet in our days it ceaseth to be so: even so it happened to many accidental notes of the Church. So that we do not a little marvel, why our adversaries glean so many testimonies of Fathers, and farce their writings with them: Seeing the nature and use of these things is changed, and that which in the ages of those holy Fathers was a mark of truth, is in our days the veil of error. The time was, when sheeps clothing was the note of a true Shepherd, and a scarlet rob of just judge: and thus we grant, that universality, local succession, and the name of Catholic, were accidental notes of the Church in the days of the good Fathers, wherein godliness and truth were arrayed with these vestures: but as it falleth out sometimes, that thieves and Harlots wear the apparel of true men and honest Matrons, and some of the Soldiers who crucified Christ ware his unseamed coat; so the things which have formerly been ensigns of verity, may in future times become the cloak of iniquity.  
Fourthly, the difference between our Adversaries and us in this question, is; we both admit outward and sensible marks of the Church 
n junius. count. Bell. l. de eccles. c. 16. , and the Protestants acknowledge, that the true Church hath sensible notes whereby it may be known and distinguished; and also that at some times common and separable accidents are so conjoined with that which is essential, as that they serve for tokens, (as hath been declared.)  
But whereas they make external accidents, to wit, universality, personal succession, names and titles, etc. inseparable properties and marks infallible, we refuse this, and in stead thereof place proprieties and actions, flowing from the being of the Church.  
Also, they require such notes of the Church, as immediately make people know the same, and lead natural men by sense and common reason to the true Church: we such as notify the Church immediately by the doctrine.  
Saint Augustine against the Manichees, saith 
o Aug. de util. cred. c 13. ; A man cannot know any thing by signs, unless he understand that whose signs they be. And indeed if the Church were gold and silver, or a bodily substance, then as Stapleton saith 
p Stapl. Rel c. 1. q. 4. ●r. 5. Refu. 7 ; Like as a man besides his reason and inward form, hath outward shape and stature, whereby externally he is differenced from other creatures: so the Church by external accidents might always be known. But the same being of another nature, a body mystical, and not natural; like unto a wise man or a good man, not like a natural man: an object of our knowledge 
q Cyril. Alex. in Esa. l. 1. c. 2. Zion intelligibilis, supra omnem creaturam aspectabilem evolat, etc. Mons intelligibilis, etc.  enabled by faith to understand: hence it followeth, that as we cannot know a wise man or good man, until we do in some measure conceive what goodness and wisdom are: or supernatural verity, but by the lustre of divine truth; so by carnal tokens and accidents it is impossible to know the true Church, until we understand the thing which maketh the same such, and have effects and tokens emanant from the very form thereof 
r Stapl. Antid. evang. in Math. ca 5. vers. 14. Sicut Christus ut pro vero filio Dei agnosceretur, non nisi oculis fidei videri potuit, sed ut homo in terris conversatus, eam ab impijs judaeis, quae à pijs cernebatur: sic ecclesia ut pro vera sponsa & columna veritatis, ac matre sidelium agnoscatur, non nisi oculis fidei videtur, sed ut est hominum collecta congregatio, per totum orbem diffusa, Christi nomen profitentium, catenus non à credentibus tantum, sed & ab incredulis & impijs cernitur, etc. . And the persuasion which is produced by human motives, is not knowledge of faith, but opinion: And the means which cause no other assent or persuasion but this, are far from being infallible marks and demonstrative characters, such as our Adversaries would have their notes of the Church.  
If they object against this which I have delivered, that even as at the first planting of the Christian Church, God appointed certain outward testimonies of truth; to wit, miracles & other visible gifts, etc. whereby ignorant persons before they came to understand the doctrine might be certain that those teachers had the truth; even so in future ages, he hath for the help of the unskilful appointed visible testimonies, whereby people may be brought to know the true Church without penetrating into the doctrine: Our answer is, that he hath appointed no such means, but having once sufficiently confirmed his divine truth by miracles, and the Apostles teaching 
s Aug. sup. Psal. 125. Vbi impletum est quod significabatur, miraculum ablatum est. , he doth only give us that truth contained in the Scripture, and the external preaching and profession thereof by the ministery of some part of the Church, to be the outward means of bringing men to faith and salvation.  

A brief Recapitulation of the former discourse.  
First, something is required to the constitution or being of the true Church; to wit, the doctrine of faith, obedience, and the invocation of Christ jesus according to the truth revealed by the Prophets and Apostles, in the primary parts and articles thereof, Ephe. 2.20. And this doctrine which gives being to the Church, is called a note of the Church by some of our Divines 
t Whitak. de eccles. q. 5. c. 1. & 3. Bez. de not. eccl. Daneus come. 2. Tim. praefat. , and by divers Papists 
u Hos. confess. c. 20. & count. Brent l. 5. Sunt quidem haec ecclesiae signa. Coster. enchir. l. de eccles. Notae istae sunt duplices: una ab origine sumitur, etc. , because by the same the true Church is known and differenced by all those who are able to penetrate into the doctrine.  
Secondly, something is required to the manifesting of the Church openly to others, that they may be added thereunto and saved: for how can any one come to that which in no sort he knoweth?  
Thirdly, to unbelievers and unskilful persons, the true Church at the first, is manifested only by a confused oftension: such as doth not declare the same unto them as true, but only as a society professing a form of Christian Religion, distinct from others, and offering to demonstrate to such as will hear it, the truth of salvation.  
Fourthly, after one is in this sort brought to the church, then upon the use of means, by the cooperation of divine grace, understanding the truth professed by the Church, he beginneth to assent and believe: and before any one can attain the distinct notion of the Church as true, he must in some degree or other penetrate into the doctrine and faith thereof.  
So the difference between the Papists and us, concerning the general doctrine of the notes of the Church is: They require sensible marks, whereby without any penetration into doctrine, or consideration of the principles of faith, one may know by the view of outward signs, that such a society is the true Church, even as in the Apostles age any unskilful person might by the miracles wrought by our Saviour and the Apostles, 
Aug. in joh. tr. 35. Lumen & alia demonstrat & seipsum. Stapl. Rel c. 4. q. 3. ar. 2. Pers. Aialu de Trad. p. 2. pa. 11. Stapl. prompt. Cath. p. 3. sub hebdom. 4. pass. Omnis lux, tam seipsam demonstrat quam alia, etc.  know in general that they taught divine truth. But the notes which we require, are the outward proposing of the doctrine, and exercising of the Religion itself in such a manner, that the people may take knowledge thereof and come unto it; and then by evidence of the thing itself be convicted in conscience that the same is divine; and so believing the same to know, that they which teach and profess it are the true Church. As a man by a certain obscure glimmering espieth a light a far off, and so coming to the place where it is, beholds the light itself and those which bear it, and distinguisheth them from others.    

Section 3. Concerning the Popish notes of the Church.  
Touching the particular notes of the Church maintained by our Adversaries, I affirm two things. 1. That the general description of notes made by themselves, and formerly rehearsed by me, agreeth not unto them. 2. They have not indeed those notes which they challenge, and so eagerly contend for.  

Proposition 1. The description of notes made by Papists, agreeth not to their notes.  
The Papists describing the notes of the Church in general, teach that they must be evident, proper, and inseparable: But succession, unity, sanctity, and universality, as themselves define them are not so; ergo, after their own description they be no notes. I will prove the Assumption by each of the four notes which I have named, and which our Adversaries make their chiefest notes.  

1. Succession, as it is defined by Papists, can be no note of the true Church.  
Succession is two fold: First, Personal; secondly, both of Persons and Faith. Personal succession alone is common, and the Greek Church is able to derive itself from the Apostle Andrew 
a Niceph Patriarch. Constantinop. chronolog, cited by Bellar. de eccle l 4 c. 8. Stapl. princip. doctrine l. 13. c. 6. Vide Horant. loc. Cath. l. 6. c. 7. : And notwithstanding personal succession, our Adversaries deny the same to be a true Church. Also the Scripture teacheth, that Wolves and false Prophets may succeed good Pastors. Act. 20.29. And the Fathers say 
b Greg. Nazian orat. in laud. Athanas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 100 , That as darkness succeedeth light, sickness health, a tempest calmness, and falsehood truth; so false Shepherds may occupy the seats and rooms of good: And Caiphas in our saviours time sat in the room of Aaron. Whereupon Irenaeus and Tertullian, commending the succession when it was good, yet allow the same no further than it hath conjoined with it, The gracious gift of verity, and wholesome word of divine truth 
c Iren. l. 4. c. 43. & 44. Tertul. de prascript. c. 32. etc. 37. . And our Adversaries are now come home to us and acknowledge this 
d Bellar. de eccles. l 4. c. 8. Greg. Val. to. 3. d. 1. q. 1 p 7. §. 25 Stapl Rel. c. 1. q. 4. ar. 2. Successio de qua hic agitur, nec locorum tantum est, nec personarum, sed etiam verae atque sanae doctrinae. Haul cont. Brent. l. 5. pag. 233. Gre●s. def. Bellar de verbo Dei, l 4. c. 9 Horant loc. Cathol. li. 6. ca 7. Non argumentamur à perpetua successione provinciarum, sed á doctrina quae habita est, cum in ijs regionibus ea legitima successio vigeret, etc. .  
Mixed succession, consisting both of faith and doctrine, can be no note of the true Church, because the principal part of it, namely doctrine, wherein consisteth the life of succession, is obscure and doubtful (according to our adversaries Tenet 
e Bellarm. Stapleton. Greg. Valence. ) and vulgar persons cannot judge of it; also Heretics and false Churches may challenge it 
f Stapl. Rel. c. 1. q 4. ar. 5. Nota deben● ita esse conspicuae, ut nèc ab adversarijs ●acile praetexi queant, nec ullo modo controversae au● dubiae. . And Cardinal Bellarmine perceiving thus much, confesseth that the Argument taken from succession is used by them, not so much to prove the true Church, as by the defect thereof, to show there is no true Church with them that want it 
g Bellar. de eccles. l. 4. c. 8. Argumentum à successione, etc. adferri praecipue ad probandum non esse ecclesiam, ubi non est haec successio: ex quo tamen non colligitur, ibi necessario esse ecclesiam ubi est successio. .   

2. Unity, according to the Popish description thereof, is no note of the Church.  
Popish Unity stands principally herein, that people embrace the same faith and manner of worship with the high Priest of Rome 
h Durand. 4. d. 24. q. 5. Propter hoc stat unitas ecclesiae, quod omnia membra sunt sub uno capite. ; and submit their conscience and practice to his cathedral determination. But this kind of unity is deficient in one of the conditions belonging to the notes of the Church; namely, it is separable: First, it was unknown to the Apostolical Church. Mat. 20.25 Luke 22.24. Gal. 2.7.9. Act. 8.14.  
Secondly, the Primitive Church for the space of the first 300. years acknowledged it not, as these examples prove. First, Cyprian, Firmilianus, and all the African Bishops and Churches refuse the determination and the tradition of the Roman Popes, Cornelius and Stephen 
i Cypr. ep. 41. & 52. & 72. & 74. Firmil. ad Cypr. ep. 75. , and make them their companions and equals: They style the Pope their Colleague, their good Brother, their fellow Priest 
k Scripsimus ad Cornelium collegam nostrum. Te oportet ut bonum fratrem & unanimem sacerdotem. , They rebuke him with much bitterness 
l Cur tantum Stephani fratris obstinata durities. Bellarm. de Pontif. l. 4. c. 7. Vocat eum superbum, imperitum, & pravae mentis. : They tax him for obtruding unwritten verities 
m Epist. 74. unde ista traditio, etc. , and for claiming superiority over them 
n Cypr. ep. 72. & ep. 75. , and making himself the successor of Peter 
o Stephanus per successionem, cathedram Petri habere se praedicat. Episcopatus sui loco gloriatur & se successorem Petri gloriatur, etc. : and they affirm, that every Bishop over his own flock is equal to him 
p Habet in ecclesiae administratione voluntatis suae liberum arbitrium unusquisque praepositus, etc. Lib. de unit. eccles. .  
Secondly, all the Bishops of the East refuse the Pope's determination in matter of ceremony, and challenge as much prerogative from the Apostle john, as the Roman Bishops did from S. Peter 
q Euseb. hist. l. 5. c. 23. Basil. epist. 8. ad Euseb. . Aeneas Silvius 
r Pius 2. epist. ad Martin. Mayer. Ep. 288. pa. 802. Quemadmodum factum videmus ante Concilium Nicenum, dum sibi quisque vivebat, & parvus respectus habebatur ad ecclesiam Romanam. , a famous Papist, who was afterwards himself a Pope, affirmeth; that before the Nicene Council, small regard was had to the Roman Church. This manner of unity therefore and subordination to the Pope, is no note of the church, because it is separable, and was not found in the Church for the first 300. years.   

3. Romish sanctity no note.  
Sanctity of the Church according to Bellarmine 
s Bellar. de eccl. l. 4. c. 11. , stands in the holiness of doctrine, which containeth nothing false and contrary to faith, and nothing unjust and repugnant to good manners; according to Stapleton and Gr. Valemce 
t Stapl. Rel. c. 1. q. 3. ar. 5. Greg Val. to. 3. d. 1. q 1. p. 7. ; the Church is called holy, because it professeth sanctify, and embraceth an holy religion, having in it some principal members, just, and free from mortal sin.  
But here want two properties of their notes: 1. Sanctity described in this manner, is not evident nor easy to be known, and before one can know it, he must have recourse to the doctrine. 2. It is not proper, either in regard of claim or possession, Heretics and schismatics do challenge the same 
u Epiphanius & Augustin. in Apostolici. , and in the outward exercise thereof (whereof unlearned persons are only able to judge) they have sundry times excelled the Orthodox 
x Tertul. l. cont. Psych. Chrys. imperf. Math. hom. 49. Vincent. Lyrin. count. haer. c. 16. & 23. & 24. Theod. catalogue. haeret in Novat. Severus hist. s. l. 2. of Priscilian. Prorsus multa in eo, animi & corporis bona cerneres, vigilare multum, famem & sitim ferre poterat, habendi minime cupidus, utendi parcissimus. .   

4. Popish universality no note, etc.  
Universality and multitude are not proper to the true Church, but common to Heretics: Our Adversaries confess, 
y Alchasar. jesuit sup. Apoc. 20.7. Andrad. del. fid. l. 2. pa. 185. Arij virus tantopere serpsit, ut Hieronymo authore, tres tantum aut quatuor Episcopos, integram fidem seruasle fama fuerit.  that the Arrians in number exceeded the faithful. And Bellarmine saith 
z Bellar. de eccl. l. 4. c. 7. , that the Church is universal, though but one Province profess the true faith, if it consent with the former universal Church. And this consent with the former universal Church, is a thing unevident 
* Suar. def. fid. Cath. count. sect. Angl. l. 1. c 8. In se sunt obscura quae potius credi debent, quam videti, & ideo inept adferuntur, ut signa visibilis ecclesiae.  to common persons. The inquiry of it is a matter of skill and learning, and cannot be performed without examining and comparing the doctrine and religion of former and present ages of the Church. And thus our adversaries evident and visible notes being looked into, prove unevident and invisible, and must in the end be resolved into the doctrine itself, as the Touchstone of the same.    

Proposition 2. Wherein is declared, that the notes assigned by the Papists, are not found in the Romish Church.  
Amongst all their notes our Adversaries rely most upon succession 
a Horant. loc. Cath. l. 6. c. 6. De ecclesiae certo signo, & perpetua nota, etc. Stapl. princ. doct l. 1. c. 22. Saunder. de visib. eccles. monarc. l. 8. c. 50 , and if it be made evident that they want that, there is little regard to be had of the rest, and therefore for brevity I will deal with them about their note of succession only.  

Succession not found in the Roman Church.  
Touching Succession in general, the Papists hold, that only legitimate Succession is a note of the Church 
b Stapl. Rel. c. 1. q. 4 ar. 2. notab. 5. Non quaevis, sed legitima & vera successio est nota ecclesiae. Ib. notab. 1. Successio de qua hic agitur, nec locorum tantum est, nec personarum, sed etiam verae atque sanae doctrinae. Horant. loc. Cath. l. 6. c. 7. Non de quavis episcoporum successione hic tractamus, sed de legitima, etc. . But the present Roman Church wanteth legitimate Succession.  
First, the Roman Church hath not succession of true doctrine, without which no other succession is legitimate: for the succession of true doctrine, according to the Fathers, beginneth in the Apostles, and so continueth by a perpetual descent and propagation through every age, until the present times. Saint Paul saith, the Church is builded upon the foundation of the Prophets and Apostles, Ephe. 2.20. therefore as every building is reduced to the foundation, so unless our Adversaries will give us a Church builded upon the Sand, they must in their succession lead us to the Apostles.  
Tertullian maintaining a currant succession, such as we claim, saith 
c Tertul. de prae● 〈◊〉 c. 6. ; We have the Apostles of our Lord the Authors. And again 
d Ibid c 21 etc. ●7. , We are undoubtedly to hold that which the Churches received from the Apostles; the Apostles from Christ, and Christ from God. And Augustine 
e Aug. de util. cred. c. 8. Sequere viam Catholicae disciplinae, quae ab ip●o Christo per Apostolos ad nos usque manavit, & hinc ad postero● manatura est. ; Fellow thou the way of the Catholic discipline, which hath descended from Christ himself to us by the Apostles: and from hence must descend to posterity. And if our Adversaries would confirm their faith by such a succession, which laying the foundation in the Apostles, and then having testimony in the first 300. years, did afterwards pass by the currant of future ages, the controversy of Religion between us were at an end: but they outfacing us with the empty title of Succession, and misalledging the testimonies of the worthy Fathers, who in their writings commend no other succession then that which the Protestants will freely assent unto, do in very deed derive most of their doctrine from the puddle of their Schoolmen, & for many of their Articles have no higher ascent than the Trident Council 
f The number and parts of canonical Scripture The old translation to be authentical, etc. : and for the rest, they cannot ascend above the 600. year.   

2. Our Adversaries have not legitimate personal succession.  
Legitimate personal succession is, that the Successor come into the room of his Predecessor by a lawful vocation; and where the calling is vicious, there the succession is rotten 
g Bernard Qui male intravit & non per Christum, quidni infideliter agate & contra Christum? . And though God in mercy preserve some remnants of truth and piety under a faulty calling: yet succession can challenge no privilege, ratione sui, simply, and in respect of itself, joh. 10.1. etc. And the canons 
h Gratian. cons. 1 q. 1. c. ordinat. etc. per principalem. Quolibet mu ●ere interueniente salsa dijudicatur ordinatio. Ordinationes quae interueni. ente precio, vel precibus. vel obseq etc. c●sunt nonnulli. c. pueri ad sacros ordines. Plat. vit. Nich. 2. Nicholaus Pontifex legem tulit, ut quisquis non canonica electione in thronum Petri ascendit, is non apostolicus, sed apostaticus habeatur.  of the Church pronounce all ordinations false, which are made by mediation of money, favour, entreaty, etc.  
Now the holy Scriptures and Primitive Fathers, require three things to a lawful vocation: First, probation of the person for doctrine and manners, 1. Tim. 3.10. Act. 6.3. Secondly, free election of worthy persons, without respect to favour, lucre, etc. 1. Tim. 5.22. Act. 8.20. Thirdly, Ordination, which standeth in the solemn commending the person elect by prayer to God, and designing him to his function and charge, by imposition of the hands of such as are authorised by God and the Church hereunto. Act. 6.6. 1. Tim. 5.21. 2. Tim. 1.9.  
Our adversaries neglect the two former, being equally or more needful than the latter 
i Bellarm. Recog. Potest Presbyter dispensatione apostolica ordinare. pa. 89. Gloss. de consecr. d. 5. c. manus. , and stand altogether upon their titulary ordination, censuring the Pastors of all other Churches as unlawful, because they want imposition of hands from them Yea, those Protestant Bishops which were by imposition of hands ordained by themselves, and have ever since successively ordained Bishops and Priests, (as in the Church of England) cannot obtain their favour, to be esteemed lawful Pastors: and yet in the mean time they themselves have transgressed in all the parts of lawful calling, and have not feeling of their own want. Math. 23.24.  
But now to apply these things to my purpose, there can be no lawful succession where there is a corrupt calling 
k Azor. instit. mor. p. 2. l. 4 c. 5. citat decretum julij 2. editum anno 1505. quo docet vitiolam esse electionem Pontificis, quae fuerit simoniaca. , (as appeareth by that which is said before:) but it is affirmed by our Adversaries, that many Roman Popes and Prelates have occupied the Papal and Episcopal Sea by a corrupt calling. And this I declare as followeth.  
Platina 
l Plat. in Sylu. 3. Sabellic. Aenead 9 l. 2. Mosinoleverat apostolicae sedis per vim & dolum occupandae.  in the life of Sylvester the third, saith; The Papacy was in those days come to that pass, as that he which by bribery and ambition (not sanctity and learning) was able to do most, he alone obtained the dignity; good men being either oppressed or rejected: which custom would to God our times did not still retain.  
Baronius 
m Baron. to. 11. anno 1033. n. 6. & 8. Heu sedes apostolica, orbis olim gloria, nunc (proh dolour) essiceris officina Simonis, terunt incudem mallei, nummi sunt tartarci.  produceth one Glaber, complaining in this manner; Alas thou Apostolic Sea, which in the days of old waist the glory of the world, art now (O shame) become the shop and forge of Simon Magus: and hammers continually are beating on thy Stithy to make hellish coin. And the very same complaint is made by Pope Nicholas the second, in Antonine 
n Antonin. sum. hist. p. 2 tit. 16. c. 1. n ●0. Haec apostolica sedes, etc. quot per simoniacae haeresis trapezitas, repetitis malleis, crebrisue tunsionibus subiacuerit, etc. , of the times before him.  
And all Story's report, one age after another, that Roman Popes above all the Bishops in the world, entered corruptly into their seats. Some of them like julius Caesar, obtained their place by the sword and blading, as Pope Damasus the first, at whose election 137. persons were murdered in the very Church 
o Ammian. Marcel. l. 27. §. 2. Rufin. hist. l. 2. c. 10. Sozomen. hist. l. 6. c. 23. . Some came in by sorcery and compact with the devil, as Sylvester the second 
p Plat. in Sylu. 2. Martin Polonus chron. an 1007. Naucler. gen. 34 Antonin. sum. hist. p. 2. tit. 16. c. 1. §. 18. qui citat joh. de columna. Fascic. temp. Factus est Papa auxilio diaboli, cui homagium fecit etc. joh. Stella. Venet. in Syluestr. : others by bawdry and pandarism 
q Plat. in julio 1. E Lenonum & parasitorum numero, quidam in hunc ordinem relati sunt. : Some by subtlety and playing the Fox 
r Platina. in Bonif. 8. & alij: Intravit ut vulpes, etc. Sabellic. Aenead. 9 l. 7. Pontificatum verius furatus est, quam suffragio adeptus. : and an innumerable company by bribery, ambition, and unlawful suit; in so much that Genebrard 
s Genebr. chronol. l. 4. an. 901. pag. 553. Theoderic. Niem. de schism. pop. l. 2. ca 12. Scurrae & histriones episcopi facti. Sabellic. Aenead. 9 l. 2. Mos moleverat, apostolicae sedis per vim, & dolum occupandae. Picus Mirand. ep. ad Leon. de reform. mor. tr. 4. Plerique olim Pontifices, per summum dedecus ad summum decus pervenerunt.  reporteth, how by the space of an hundred and fifty years, fifty Popes together were Apostatical. And as touching the inferior Clergy, scarce one of them possessed his place but by corrupt means. As Sigonius 
t Sigon. de reg. Ital. l. 9  speaking of Germany, saith; There was scarce one who was not a Simoniacke or concubinary.   

Argum. 2. Papal succession hath oftentimes been interrupted; and therefore the Roman Church wanteth personal succession.  
I prove the consequent in this manner: Succession per saltum 
u Stapl. Rel. c. 1. q. 4. ar. 2. Solent haeretici ab Ecclesia ad Christum & Apostolos, ut superiores provocare, sed per saltum id faciunt. Ib. ar. 2. vera ecclesia habet pastors & episcopos, sibi invicem succedentes. , or leaping over men's heads, is not lawful succession, as our Adversaries maintain against us: For when we say that we succeed the Apostles and Primitive Church, because we have their faith and government: they answer, that this succession is per saltum 
x Rhem. 1. Tim ●. an. 3. , and therefore insufficient. And if succession interrupted, and beginning again were legitimate, than heresy could not overthrow succession but only for the time present; and as soon as any Church formerly infected with heresy, began to be orthodoxal in faith, it should recover personal succession again: but our Adversaries will not admit this 
y Bellar. de eccl. l. 4. c 8. Omnes ecclesiae Patri archales habuerunt per longa tempora, episcopos manifestos haereticos, ac proinde interrupta est successio. Stapl. Rel. c. 1. q. 1. ar. 2 Resp ad. 3. . Lastly, if heresy evert succession, than also Schism doth the like; for according to our Adversaries 
z Greg. Val. Bellarm. Azor. Staplet. Tolet. Bannes, & a ij. Zabar●l. de schiss pag 555. Cum praesens schisma sit inveteratum, per 30 annos & ultra, censetur ●aeresis. , schism and heresy are of like nature.  
The Antecedent of the former Argument, is proved by the multitude of Schisms, which have prevailed more in the Roman Church then in any other. Onuphrius 
a Onuphr. in ●●●on●e.  reckoneth up thirty famous schisms, whereof I will only set down two.  
The first of these schisms happened in the year 1044. between Benedict the ninth, Sylvester the third, and Gregory the sixth: whereof Otho Frisingensis 
b Otho. Frising. hist. l 6. ● 32. & 33. Baron. to. 11 ●n. 104. n. 2.  writeth as followeth; About the same time a shameful confusion of the Church happened in the city of Rome: Three Usurpers, whereof one was called Benedict, occupied that seat at one time: and to increase the heap of misery, they divided the patriarchal revenues between them, one of them having his abode at Saint Peter: the other at Saint Marie the great; the third, which was Benedict, sitting in the Palace of Lateran. They all led a flagitious and filthy life 
c Herman. con. in chron. Leo Ostiens. hist. Ca●si●. l. 11. c. ●0. etc. 82. S●gebe●t chron. an 1045. Benedictus qui Simoniace papatu n invaserat, cum esset rudis literarum, alterum ad vices ecclesiastici officij exequendas secum Papam Syluestrum, consecrari fecit, quod cum multis non placeret, tertius superinducitur Gregorius, qui solus vices duorum impleret. Naucler. Gen. 35. , etc.  
Our Adversaries reckon Benedict the ninth the lawful Pope 
d Baron. an. 1033. n. 6. Glaber. l 4. c. 5. , and yet themselves affirm, that he came to his seat by faction and bribery; and also that he was a Lad of ten years old, and a lewd and vicious beast. And Baronius saith, He committed abominable villainies 
e Baron to. 11. an. 1034. n 3. : And that at the length he bartered the Papacy to Gregory the sixth for 1500. pounds 
f Plat. vit. Bened 9 Benno Card. vit. Greg 7. ●igon. de reg. Ital. l. 8. Naucler. Gen 35. & alij. : And this Gregory coming in as aforesaid, is acknowledged by our Adversaries the lawful Pope, and the line of personal succession passeth from him; yet presently after he was deposed for Simony, and Clement the second is placed in his stead, and then the succession gins again in this Clement 
g Baron. to 11. an. 1045. & ann. 10 46. & ann. 1047. : Gregory and Benedict are still alive, and at the decease of Clement, Benedict occupieth the papal seat again, and sits therein eight months 
h Leo Ostiens. chron. Cassin. l. 2 c. 82. .  
The second great schism, began about the year 1378. and it continued according to Onuphrius & Genebrard fifty years 
i Genebrard. chron. an. 1378. Onuph. chron. Rom Pontif. , and as others say forty 
k Concil. Later. sess. 6. or. Simon. Beg. episc. Modru● per 40 ferme annos. P Emil. de gest. Franc. l. 9 Schisma Pontificum, to tum prope terratum orbem concussit. Antonin. hist. p. 3. tit. 22 c. 2. Palmer. chron. Platin. & alij. Stapl. princ. doct l. 13. c. 15. Theoderic. Niem. de schism. pap. l. 3. c. 20. ad extipationem lugubris d●uturnique schismatis, quod christianun populum diris & horrendis calamitatibus, tanto tempore lachrimabiliter afflixit. Bergo. supplem chron. l. 14. an. 1378. . In the beginning of this schism, there were two Popes, the one of Italy, the other French. Vrban the sixth was the Italian Pope, and there succeeded him Boniface the ninth, Innocent the seventh, and Gregory the twelfth. The French Pope was Clement the sixth, who sat at Auennion in France, and he had all France, Spain, and other great Countries following him. After his death succeeded Benedict the thirteenth, but at length certain Cardinals in a Council at Pisa, depose both the Italian Pope Gregory the twelfth, and the French Benedict the thirteenth, and created Alexander the fifth Pope. Nevertheless, the two other Popes hold their places still, and thus there are at one time three Popes, Gregory the twelfth, Benedict the thirteenth, Alexander the fifth. And when Alexander died, john 23. succeeded him. And all this while our Adversaries confess 
l Bellar. de Pont. l 4 c 14. Nec poterat facile dijudicari, quis eorum verus & legitimus Pontifex esset, cum non deessent singulis doctissimi patroni. Anton. sum. hist. p. 3. tit. 22. c. 2. Emilia de gest. Franc l. 9 cum utraque causa haberer quod sequeretur, praeclara ingenia sanctosque viros miraculo insignes, judicio inter se dissentientes alios ab Vrbano, alios à Clemente stetisse. Gers. de sign. ruin. eccles. fig. 1. Ad tantam ambiguitatem ecclesia devenit, quod ignorat ad quam partem vera sedes Rom. erat, nisi Deus forsan alicui revelasset. Azor. inst. mor. p. 2. l. 5. c. 14. Dubij & incerti Pontifices erant. Gr. Val. to. 3. d. 1. q. 1. p. 7. § 38. , that it was an hard matter (indeed impossible) to know which of all these was the lawful Pope. But at length in the Council of Constance all the three Popes are deposed, and Martin the fift is created anew, being immediate Successor to no precedent Pope.       

Paragr. 7. A place of Thomas, concerning the Pope's authority in the Edition or making of a new Creed.  
T. W. Master White is not ashamed to affirm, that we take all authority from the Scripture, and give it to the Church: and finally, the Church's authority to the Pope.  
Answ. It can be no shame for D. White to charge you with your own Tenet: but it is cowardice and double dealing in you to dissemble the same.  
The three imputations objected are justly laid to your charge.  
First, you take all authority (quoad nos) from the Scripture 
m Stapl. promptuar. Cath. par. 3. feria. 5. caput ●einnij, pag. 10. Praedicatio verbi, non est organum aut instrumentum sidei. , teaching that it is not the ground or pillar of truth 
n ●ocl. repl. count. ●ulling c. 2. C●n loc l. 2. c. 8. Ca●i. catec. c. 3. §. 13. Bellarm. de Concil. l. 2. c. 12. Stapl. doct. princip. l. 9 c. 1. & 2. & Rel. c. 4. q. 2. pag 471. Non Scripturam Apostolus sed Ecclesiam vocavit Columnam & firmamentum fidei, etc. , nor properly and of itself any cause or means of belief or charity 
o Stapl. ib. q. 1. ar. 1. Non est per se, & proprie medium ad credendum.— Non est obiectum fidei formale, aut aliqua pars eius. Id promp. cath. p. 3. feria 3. post caput leiunij, pa 10. Bos. de sig l. 16. c. 10. Sive fidem spectes, sive charitatem, non ad libros sed ad ecclesiam confugiendum. , and God doth not immediately speak by it 
p Stapl. rel. c. 4. q. 1. ar. 3. p 445. & ib. q 5. ad. 6. , neither is the holy Ghost joined with the writing of the Scripture 
q Stapl. def. Ecc. auth. l. 1. c. 11. n. 5. ; the Church is not subject to the Scripture 
r Stapl. rel. c. 4. q. 1. ar. 1. pa. 431. : and put case any person living out of the communion of the Roman Church, do read or study the same, it is not the word of God to them, or of greater authority than Aesop's fables 
s Hermannus defended by Hosius count Brent l. 3. Quae pie dicta esse scis. .  
Secondly, the Papists give all authority to the present Roman Church 
t Bellar. de Sacram. l. 2. c. 25. Omnium dogmatum firmitas pendet ab author. praesentis ecclesiae. Stapl. Rel. c. 5. q. 1. ar. 2. ad. 1. & 4. & q. 2. ar. 4. pag. 513. Grets def. Bella● de verbo Dei, tr. de agnosc. Script. Canon. : they make the same the only external ground and pillar of truth 
u Stapl. Rel. c. 4. q. 2. ad. 5. , the sole judge of Controversies 
x Grets. def. Bellar. de verbo Dei l. 3. c. 16. , the principle or first ground and foundation, from whence the Scripture in regard of men, receiveth all authority 
y Pigh. contra Ratisb. l. 3. A qua universa nobis pendet Scripturarum authoritas. Bosius de fig. l. 16 c. 10. Scimus articulos esse veluti principia quaedam, quibus prae cunctis fides habenda. At SCRIPTURA NON REFERTUR INTER EIUSMODI PRINCIPIA, sed per Ecclesiam quasi per principium quoddam probatur. .  
Thirdly, they give the Church's authority to the Pope, and no Papist in these days can or will deny this; for besides the positive speeches of their greatest Doctors 
z Greg. Val. to. 3. d. 1. q. 1. p. 1. pag. 30. Ecclesiae nomine intelligimus eius caput Rom. Pontificem. Bannes. 2.2. q. 1. ar. 10. Animaduertendum est cum Caietano, etc. quod apud D. Thomam pro eodem omnino reputatur authoritas Ecclesiae universalis, & authoritas Concilij, & authoritas summi Pontificis. Grets. def. Bellar. de verb. Dei, l. 3. c. 10. pag. 1450. Canus loc. l. 6. c. 8. in principio. , the same assertion followeth upon the main principles of their doctrine; which are, That the Pope is the prime subject of Ecclesiastical authority, and that the whole authority of all the body and the members thereof, is derived by, and from him 
a Gr. Val. to. 3. d. 1. q. 1. p. 7. Bellar. de eccles. l. 3. c. 5. Est summum caput quoad influxum exteriorem doctrinae fidei & sacramentorum. Gratian. d. 19 c. Ita Dominus. Azor. instit. mor p. 2 l. 5. c. 15. DEFINITIO FIDEI RESOLVITUR IN AUTHORITATEM PAPAE. ; and the promise of the perpetual assistance of the holy Ghost, infallible judgement, supreme authority, and other privileges are entailed upon his tribunal 
b Bellar. de Pontif. l. 4. c. 3. & Recog. de Pontif. pa. 19 .  
T. W. Master Whites words are; Thomas saith 
c Tho. Aq 2. 2. q. 1 ar. 10. , The making of a new Creed belongeth to the Pope, as all other things do which concern the whole Church. But Thomas Aquinas his words are: Nova editio Symboli, etc. A new edition of a Creed; He meaneth by way of unfolding, explication, and explicit declaring of the Faith, already revealed in Scripture or Tradition. This diabolical depravation, and uncharitable impudence of our Minister, etc.  
Answ. In this objection two things are to be considered: First, the form of speech; Thomas saith, The making of a new Creed: whereas his words are, The edition of a new Creed. Secondly, the matter itself, how far our Adversaries extend the Pope's authority, in making or putting forth a new Creed.  
Touching the first, the same form of speech which D. White useth in relating Thomas his doctrine about this present Controversy, is frequent in learned Papists themselves. Viguerius 
d Viguer. instit. Theol. de virtut fi l. c. 10. ver. 13.  abridging this very place of Thomas, saith; Potestas condendi Symbolum, etc. The authority of making a Creed, belongeth to the high Bishop of Rome. And Gabriel Biel 
e Gabr. 3. d. 25. q. vnic. dub. 3. ; Ex his patet, quod Ecclesia vel Papa, ordinando aut faciendo nowm Symbolum, etc. That the Church or Pope by ordaining or making a new Creed, etc. And the same is found in Gerson 
f Gers. de potest. eccles. lect 11. Hic solus Symbolum condere. Refert ex alijs. , Bannes 
g Banues 2. 2. q. 1. ar. 10. p. 44. (pro e●dem accipit) edere symbolum & ordinare. Arboreus Theosoph. l 5. c. 10. , etc. And therefore our Adversary hath small reason to fly upon the Dr. with his lewd terms of diabolical, etc.  
Secondly, as touching the matter itself; some learned Papists have expressly maintained, that the Pope may created a new Article of faith 
h joh. Arbour. theosoph. l. 5. c. 10. Abbas dicit, Papam posse newm fidei articulum condere. : and although our modern Papists verbally profess 
i Stapl. Relect. c. 5 q. 1. ar. 2. Caietan. 2. 2. q. 1. ar. 10. Bannes, Pesantius, Gr. Valenc. & alij, ib. Azor. instit. mor. p. 2. l. 5. c 4. , that the Pope hath no further authority of making a Creed, but only by way of explication, yet their practice is contrary.  
First, the Pope 
k Pius 4 bul. iuram. de profess. fidei, Iniunctum nobis. Azor. instit. mor. p. 2. l. 7. c. 2. Onuphr. vita Pij 4. This Creed is rehearsed in the Preface of Bishop jewels works, Edition last. , de facto, hath framed a new Creed, containing a number of Articles, whereof none are found in the holy Scripture, or were formerly contained in the ancient Creeds.  
Secondly, our Adversaries yield their Pope authority to derive matters of Faith out of Scripture 
* Bosius de sig. l. 3 c. 4. Nihil revera credi ab ecclesia quod non sit implicit saltem in Scriptures sacris: quae iubent ut traditiones etiam teneamus.  and ancient Creeds, without arguments or premises taken from the same, by a like art, as if an Alchemist should pretend to extract Gold out of a pibble-stone, wherein is no Gold.  
For example, whatsoever the Catholic Church, that is, the Pope and Council definitively affirm, is true; but the Pope and Prelates in the second Synod of Nice 
l Concil. Nice. 2 God created man after his own image, etc. as we have heard, so we have seen. From these texts, and other as fit, THE NICENE DADS, by way of explication, derive the veneration of images. , and of Constance 
m Cone. Const. sess. 13 can. 4. Although jesus Christ at his last Supper did ordain and minister to his disciples this venenerable Sacrament under both kinds, etc. and although in the Primitive Church, yet we decree, that it shall be received by Lay people in one kind only. Sur. to. 3. Concil. jover. epit. Council Licet in primitiva ecclesia. , etc. definitively decreed: that the worship of Images and the Lords Supper in one kind, were the faith of the Scripture and the Primitive Church. The Church therefore in decreeing these Articles, and pronouncing Anathema to such as should refuse them, did make no new Articles or Creed, but only by way of explication and extraction, derived the same from Scripture and Antiquity; like as if one should form darkness out of light.  
Thirdly, our learned Adversaries teach 
n Arbour. Theosoph l. 5. c. 11. Per verbum Dei non solùm debemus intelligere quod in evangelio conscriptum est, sed & id omne quod postea suggerente Spiritu sancto, ab Apostolis & Patribus orthodoxis traditum est. Stapl. promptuar. Cath. p. 1 Dom. Pentecost. Christus in spiritu nos hody docet, sicut olim Apostolos, etc. Lindan Panopl. l. 3. c 2 Stapl. Rel. c. 4. q. 1. ar. 1 ad 4. Spiritus sanctus suggerit docendo Ecclesiam sensum doctrinae Christi & verborum eius, DOCET AUTEM ET IPSE MULTO PLURA. Nec omnes partes docendi implevit Christus, sed adhuc docet in Ecclesia Spiritus sanctus: nec à solo Dei verbo, sed à voce loquentis Ecclesiae pendet fides. Bos. de sig. l. 16. c. 10. Spiritus in ment Ecclesiae insculpsit quicquid in codices est relatum, ac multo plura. , that the holy Ghost revealeth sundry things more, than those which be contained in the written or traditionary word, to the Pope and Roman Church. I entreat this clamorous Popish Priest to give a reason, why the Pope may not out of those revelations frame and compose a new Creed? And as famous Doctors 
o Gratian. d. 19 c. in Canonicis. Turrecre. sum. de eccl. p. 2. c. 9 Caietan. de primate. c. 14. Concil. Basil. resp. synodal. de Author. Concil. general. pa. 143. & 145. Surius.  among the Papists, as ever their Church had any, have not long since maintained, that the Pope's decretal Epistles are of equal authority with Canonical Scripture: and what shall hinder but that a new Creed may be composed of the matter of such decretals, as well as to be extracted from the Scripture and ancient Creeds?   

Paragr. 8. Doctor Stapleton about the Pope's authority.  
T. W. Master White chargeth D. Stapleton 
* Stapl praef. ad princip. doctrinal.  with saying; That the foundation of our Religion, is placed upon the authority of the Pope's teaching, etc. But Stapleton hath no such saying, etc. And it is merely forged by our calumnious Minister, thereby to suggest that we make the Pope the foundation of our faith, which we ascribe to Christ jesus only, and that we bear the ignorant in hand, the Pope, to be another God, etc. D. Stapleton only meaneth, that the Pope is a secondary foundation in regard of doctrine, not essential and primitive.  
Answ. 1. I find not in the 68 page, whither you refer us, this testimony of Dr. Stapleton alleged by my Brother. But touching the matter in substance, both Stapleton and all other Pontificians do at this present make the Pope the foundation of the Church, expounding our saviours words, Math. 16. Upon this Rock, that is, upon the person of Peter, and his Successor the Pope, I will build my Church 
a Stapl. Rel. c. 3. q. 1. are 1. concls. 3. Personam Petri intelligit. Et prompt. Cath. in fest. Petri & Pauli. jansen. harm. evang. c. 66. Maldon. come. Math. 16. Victoria Relect. 2. de potest. eccles. sect. 2. Caietan. Bellarm. Suares, Greg. Val. Bannes, Azor. Gretser. etc. Canus loc. l. 6. c. 8. in principio. ; and whosoever is the foundation of the Church, is the foundation of Religion. Ecclesiastical authority (the prime subject whereof is the Pope) is the basis and foundation of all Orthodox religion: saith Stapleton in his Preface to his doctrinal principles. And Cardinal Bellarmine 
b Bellar. de Pontif. Ro. in praef. Stapl. doctrine. princip. epist. dedic. Petrae & fundamento ecclesiae. Ibid. epist. dedic Haec authoritas qua omnis fides nititur. Suar. count. sect. Angl. l. 1. ca 10. & 11. & l. 3. c. 10.  applies the words of Isai, Chap. 28. Behold I lay in Zion for a foundation, etc. to the Pope.  
Object. Master White endeavoureth to make the world believe, that D. Stapleton and his Colleagues make the Pope a Primitive and essential foundation.  
Answ. 1. Stapleton calleth the Pope Primarium fundamentum 
c Stapl. prompt. Cath. par. 2. in fest. apost. Petri & Pauli. Primarium & fundamentale quoddam in suo genere, quale Christus est in alio genere, etc. Caput & fundam. ecclesiae ministeriale, mediant Christo & per participationem. pa. 137. Stapl. Rel. c. 3. q 1. ar. 1. pa. 304. , a primary or principal foundation: And Bellarmine teacheth 
d Bellarm. de Pontif. Praefat. : That the whole frame of the visible Church doth so lean upon him, that if he be taken away, the same falleth: and he is summum caput 
e Bellar. de ecclesia, l. 3. c. 5. Gratian. d. 19 c. Ita Dominus. Stapl. doctr. princip. l. 6. ca 1. , the supreme head of the Militant Church, in regard of influence of the doctrine of faith and Sacraments.  
Bosius saith 
f Bos. de sig. l. 16. c. 1. Idem ambobus regnum, etc. faciens justitiam, una cum Christo, etc. ; He hath the same kingdom with Christ, and sitteth for ever in the visible Church upon the Throne of David. And he is as truly a visible King and Monarch of the Church, as Christ is invisible.  
Secondly, whereas the Papist quarreleth Doctor White, for charging his sect with making the Pope another God: we object no more than we found in their own writings.  
Cardinal jacobasius 
g Dominic. jacob. de Concil. pa. 663. edit. Rom. 1538. Dicitur corporalis in orb Deus.  saith, The Pope is esteemed a corporal God in the world. Blondus 
h Blond l. 3. instaurat. Romae omnes Principes orbis terrarum, Pontificem ut Deum summum honorant & colunt. , All the Princes of the earth honour and worship the Pope as a great God. Steuchus 
i De Donat. Const. pa. 141. , Great Constantine yielded him divine honour. Aventine 
k Auentin. annal Bo●or. l. 7. , Roman Popes affect domination and divinity, and to be feared more than God. The gloss of the Canon law 
l Extra joh. 22. Cum inter. , calleth the Pope, our Lord God: and Gerson 
m Gerson. post tract. de unit. eccles. ●ddit 4. n. 4. Cassand de office boni viri. Pontificem Roma●um quem Papam dicimus, tantum non Deum faciunt, ci●ue authoritatem, non modo super ecclesiam, sed supra ipsam Scriptura divinam esserunt, etc. ; In imitation of Lucifer they will be adored and worshipped as Gods, neither do they think themselves subject to any, but are as the sons of Belial which have cast off the yoke, not enduring whatsoever they do, that any should ask them why they do so.  
An Archbishop 
n Lat. Concil. sub Leon. 10. sess. 10. orat. Steph. Archiepiscopi.  preaching on a time to the Pope, said; All power is given you both in heaven and in earth. The Ambassadors of Panormum 
o Paul Emil. de gest. Franc. l. 7. ●azel. hist. Sicil. l. 8. c. 4.  in Sicily, kneeling before Pope Martin, Cry unto him three times together, Thou which takest away the sins of the world, have mercy upon us. And a certain Bishop of the same country, supplicates to Pope Nicholas the third, in these terms, Miserere mei fili David 
* ●azel. ib. Bartholomaeus, Pactensis episcop. Siculorum, etc. . O son of David have mercy on me.  
And Cardinal Baronius 
p Baron. annal. rom. 11.  reporteth, that Pope Hildebrand being a Carpenter's son, and playing when he was a child in the place where his Father wrought, he did by chance frame of the chips and parings of wood which fell from his father's work, the characters and letters, by which coupled together, was expressed the saying of David, Psal. 72. He shall bear rule from Sea to Sea, and from the river unto the ends of the earth.  
I see no cause then why this Popish Priest should take it in snuff, to have his Doctors charged with making the Pope a demi-god, or primitive foundation 
* A Aeneas Sylu. de gest. Council Basil. l. 1. Panormitanus archiepisc. Papam eccl●siae Dominum asseneravit. , etc. Or why in his conclusion he should vent uncivil speeches, saying: Thus the further we dog M. White in his allegations, etc. seeing himself like Aesop's dog 
q ●rend. 2. c. 12. Similes Aesopi cani, qui panem quidem relinquit, in umbram autem eius impetum fecit. , catcheth only at shadows, and in his barking makes no difference between a true man and a thief, 2. Sam. 16.9.   

Paragr. 9 Saint Cyprian, concerning Appeals.  
Pontificians' labour to credit the Pope's supremacy by appeals 
r Linda. Panopl. l. 4. c. 89. Quo Romani Pontificis prae alijs ecclesiarum episcopis, principatus eluceat, ex ipsa episcoporum omnium ad ipsum appellatione, etc. Bellar. de Pontif. l. 2. c. 21. silvest sum. verb. Apellatio. & alij summiste v. Apellatio. , saying; That he as supreme Ecclesiastical judge over the whole world, had authority in the Primitive Church, to entertain and call before him the suits and controversies of all other Churches, and to hear and determine the same in his consistory as the highest tribunal, from which there lay no appeal, not not to the general Council 
s Turrecrem. sum. de eccles. l. 3. c. 47. & 48. & 49. jacobat. de concil. l 10. are 1. .  
The Protestants disprove this assertion and claim 
t Bishop jewel. challenge, ar. 4. pag. 197.  by sundry testimonies; among the which one is taken out of Cyprian, which the Popish Priest quarreleth in this Section.  
T. W. First, Cyprian condemned the Novatian Heretics, because of the circumstance and manner of their fact, and not for the thing itself, to wit, because they sailed to Rome with merchandise of lies, and endeavoured to break the unity of the Church; and because they appealed without just cause, and after conviction.  
Answ. Cyprian 
u Cypr. ep. 55. or l. 1. ep. 3. Vide Gregor m. epist. l. 11. ep. 56. come novel. justinian. 123. Si quis, etc.  both condemneth the accidents and manner, and also the very act of appeal in itself, for thus he writeth; It is just that each man's fault be heard and judged where the same is committed, and where the accusers and witnesses be present. This speech condemns appeals to foreign places, in what fashion soever. Than he affirmeth, That every Bishop within his own jurisdiction, hath a certain portion of the Lords flock, committed unto his proper care and judgement, whereof he must yield account to God. Hence it followeth, that the Roman Bishop hath nothing to do with other men's flocks, and that he cannot be a judge of their causes, for whose well or evil doing he is to tender no account. Read another testimony of Cyprian, placed in the margin 
t Cypr. orat. ad Concil. Carthag de haeret. baptis. Neque quisquam nostrûm episcopum se esse episcoporum constituit, aut tyramnico terrore ad obsequendi necessitatem, collegas suos adigit, quando habeat omnis episcopus pro licentia libertatis & potestatis suae arbitrium proprium, tanquam judicari ab alio non possit, quam nec ipse alterum judicare. Sed expectemus universi judicium Domini nostri jesu Christi, qui solus & unus habet potestatem, & praeponendi nos in ecclesiae suae gubernation, & de actu nostro judicandi. .  
But this notwithstanding the Popish Priest urgeth two things out of Cyprian, material, as he pretendeth, both to confirm the matter of appeals, and also the supremacy of the Pope.  
T.W. If those Heretics censured by the Bishops of Africa appealed to Rome, that so they might evade their present punishment, this argueth, that appeals were then in use.  
Answ. Preposterous dealing of Heretics, is no Argument to prove a right. For in the like manner Nestorius 
* Concil. Ephesin. 1. edit. Peltan. to. 3. ca 20. & Append. 2. ca 2. & 4. & 11.  at the Ephesine Council, appealed to the Emperor, and to another Council, yet there was no right for such appeals.  
T. W. Cyprian calleth Rome the Chair of Peter, and principal Church, from whence priestly unity ariseth: And saith, the Romans were they unto whom untruth could have no access.  
Answ. First, The Chair of Peter 
u Tertul. de prescript. c. 36. Percurre ecclesias Apostolicas, apud quas, ipsae adhuc cathedrae apostolorum, suis locis praesidentur, etc. , had no greater jurisdiction than the other Apostles, as Cyprian himself affirmeth 
x Cyprian. de unit. eccles. Zabarel. de schism. pag. 561. B. Petrus non sic administravit, ut occuparet aliorum potestatem; immo tanquam unus ex Apostolis accepit partem administrationis. , saying; The rest of the Apostles were the same with Peter, endued with equal fellowship of honour and power. Secondly, Rome is called Peter's Chair, because it was in those days doctrinae salutaris cathedra, the seat of wholesome faith and doctrine 
y Aug. ep 116. Chrys. ●up. joh. t● 85. Cathedra Christi, eius enim doctrinam acceperunt. Aug. sup Psal. 1. Cathedra pestilentiae perniciosa doctrina. , received from Peter and other Apostles. But this prerogative was common to other Churches.  
Neither doth the name of principal Church argue Monarchy and papal Supremacy: for principal is spoken of many things, which are equal and of the same kind 
* Livius lib. 4. de bell. Maced. Duae legiones, duabus principalibus portis, signa efferre ius●ae. : the heart and head are principal members of the body: Tigris and Euphrates are principal rivers; james, Cephas, and john, are chief or principal Apostles, 2. Cor. 11.5. And a Church may be called principal for sundry reasons, whereof Popish supremacy is none. The Roman was a principal Church, in regard it was planted or watered by Paul and Peter 
z Iren. l. 3. c. 3. Epiphan. haer. 27 , principal Apostles: in respect of worthy Bishops and Pastors, who lived in the same until Cyprians age: in regard of many eminent spiritual graces abounding in it: and lastly, because of the celebrity of the City where it was, being the seat of the Empire.  
And priestly unity arose from the Roman Church, neither only, nor as from a Monarch over other Churches: but first by way of example, in that it was a precedent of unity to others: secondly, by means of doctrine and exhortation, whereby it persuaded neighbour and fellow Churches to unity. Lastly, whereas Cyprian affirmeth, that untruth or perfidiousness can have no access to the Romans: (which words some Papists 
a Sande de visib mon a. l. 72. p. 58. Hos. confess. Petroc. c. 28. Greg. Martyr. praef. discovery. joh. Driedo de eccles. dog. l. 4. c. 3. p. 3. pa 234.  have produced in proof, that the Roman Church cannot err:  
I answer, 1. That he speaketh of untruth in matter of fact, and not of faith: and therefore the place is impertinent, because our Adversaries 
b Bellar de Pont l. 4. c. 7. & l. 4 c. 2. Aeneas Silu. in epist. de mor. Germ. Turrecremat. Totrensis, & alij  confess, the Roman Church may therein err. Secondly, Cyprians words are not assertive and positive, simply importing, that untruth could have no access to the Romans: for then why doth he so carefully premonish and inform them, that they might not err? but he uttereth a charitable opinion he had of them, and rehearseth their praises, thereby exciting them to perform their duty, and to satisfy the good conceit which he and others had of them: but the world is changed with the Romans since those days, as it is with many other Churches.  
T. W. When Master White showeth me in this Epistle of Cyprian, these words objected: The unity of Bishops is broken, when men run from their own Bishops to the Bishop of Rome: I will publicly declaim him, The cunningest Optician, or rather Magician, that the whole ministry of England affordeth.  
Answ. It is said of some, that they cannot see wood for trees; and the holy Ghost affirmeth of others, that they have eyes and see not, Isaiah 6.10. joh. 9.3.9. 2. Thess. 2.10 
c Aug. de nat. & great. c. 22. Praevaricatorem legis diu. lux deserit veritatis, qua desertus utique sit caecus. . The thing and matter from whence these words are inferred, is found in Cyprian; and therefore the showing thereof in bore letters 
d Aug de gen. ad lit. l. 4. c. 5. Dum res cognoscitur, non e●le de vocabuli● lit●gandum.  is not material. And touching your livery of Optician, Magician, etc. surely unless you be of the kindred of that Cat, whereof your Antonine speaketh in his Story 
e Antonin. sum. hist. tit. 23. c. 2. Viderunt mulieres cattum, qui habebat grossos oculos & flammantes: Non compatuit, foeda post se relinquens vestigia. , I see no reason why you should not pass from one matter to another, without leaving a stink behind you. But howsoever, perusing your Stories of the Roman Clergy, we observe sundry Popes, Priests, and Monks, to have been notorious Magicians 
f sylvest 2. chron. Mart. Polani. Platina, & alij. Hildebrand. See Benno Card. Antonin. hist p. 2. tit. 16. c. 7. §. 4. Palumbus, etc. erat Nigromanticus & in malesicijs potens. William. Malmesbur. de gest. Reg. Anglor. Palumbus, suburbanus Presbyter, erat is Necromanticis artibus instructus, etc. Magicas figuras excitare, daemons territare, & ad quodlibet officium impellere. : but to find one such in the English ministery, I think it will not be easy for you, though your education be in a nursery of tales 
* Papir. Masson. de episc. Vib. in joh. 21. Nihil cupidius audiebat quam rumores, etc. Tacit. vit. Agrip. , and yourself have Cats or Lamia her eyes.   

Paragr. 10. Master White challenged for abusing the Rhemists, concerning the authority of the Church.  
T. W. Our fraudulent Doctor laboureth much to induce his credulous Readers to believe, that we hold, that the church can at her pleasure make that Scripture which is not, and unmake that which once is Scripture.  
Answ. You are a traveler, and coming out of the I'll of Candie, Tit. 1.12. cannot proceed in your intended voyage of defacing your Adversary, unless falsehood be your foundation.  
Doctor White laboureth neither much nor little, to induce his Reader to believe that you teach, the Church can at her pleasure make or unmake Scripture: but his words are 
g Digress. 19 ; The Papists have a principle among them, that the Scriptures receive all their authority from the Church, meaning thereby, they are not known to be true, neither are Christians bound to receive them without the attestation of the Church.  
At this you quarrel, saying:  
T.W. He curtaileth their sentence, concealing such their words as do limit the Church's authority therein. And wherein they do acknowledge an infallible truth of the Scripture, before any approbation of the Church.  
Answ. The question was only concerning the external authority of the Scriptures, and not about their secret and intrinsical verity, and therefore my Brother was to produce so much as concerned this question, and not the r●st, being impertinent unto the matter in hand.  
T. W. The Rhemists only say, that the truth of the Scriptures cannot be made known unto us, without the attestation of the Church, and this is all which Master White can collect from this testimony, which we willingly grant.  
Answ. You do not only teach that the Scriptures must be made known unto us, by the attestation of the Church, (which being rightly expounded we freely acknowledge:) but you affirm 
h Bellar de Sacran l. 2. c. 25. To●● fides Christiana, & omnium dogmatum fi●micas, pendet ab authoritate prae●entis ecclesiae. , that people are not bound either at the first 
* Espenc. come. 2. Tim. 3. Gremium maternum prima fuit schola sacrarum literarum.  to receive them as divine, or afterwards to reverence and believe them as the word of God, but for the attestation of the Church.  
The Prophet's themselves (saith Stapleton 
i Stapl. def. Eccl. auth. count. Whitaker. l. 1. c 1●. § 12. ) being now taken away, we are not to believe their prophecies left unto us in writing to be of God, unless the Church do confirm it.  
Where first of all by the Church, you understand the present Roman Church 
k Bellar. de Sacram l. ●. c. 25. .  
Secondly, by attestation of the Church, you mean that the same, as an immediate divine witness 
l Gres. def. Bellar. de verb. Dei, tract. de agnosc. Script. Can. Testificatio ecclesiae est immediate à Christo. Stapl. dupl. l. 1. c. 9 §. 13. Deus per ecclesiam loquens, non aliter loquitur quam si immediate per visiones, aut somnia, aut quovis alio supernaturali modo nobis loqueretur. Stapl. prompt. Cath. p. ●. in die Ascens. Princip. doctrine. l. 8. c. 8. & 10. , by it own testimony, without any proof taken from the Scriptures themselves or primitive Church, imparteth and conferreth external authority to the Scripture, and makes the same Canonical in respect of men.  
For example: even as the two Gospels of Mark & Luke, although they were indited by divine inspiration, and thereupon in themselves were always divine, in actu primo, 2. Tim. 3.16. yet they became not Canonical, and of sacred authority, in actu secundo, until the Apostles had approved and given testimony unto them 
m Euseb. hist. l 2. c. 15. Hieron. cattle. script. in Marco. : The same kind of authorizing 
n Stapl. def. auth eccles. contra Whitak. l 1. c. 4. Apostolorum successores, eandem testificandi potestatem habere, Scriptura docet. Great def. Bellar. de verbo Dei, l. 3. c. 2. Quemadmodum si quis vivente Paulo, etc.  and attestation concerning all the Scriptures, do the Papists give to thei● present Pope and Roman Church.  
And yet further than this, you also hold that the Church, to wit, the Roman Pope, affirming and teaching that God is one in essence, and three in person, and that Christ is God and man, or any other article of faith, is simply to be believed, for himself, and not because he demonstrates these Articles from the holy Scripture 
o Stapl Rel. c 4. q. 1. ar. 1. Neque ecclesiae propter verbum Dei creditur, etc. Ib. Ecclesiae Dei absolute & simpliciter non sub conditione credimus. Stapl. prompt. Cath. p. 2. in die Ascensionis, pag. 60. & p. 1. Dom. 6. post Pascha. .  
And even as the faithful in the days of the Apostles, believed the doctrine they preached and wrote, for their own authority merely, and as they were the witnesses of Christ; even so God hath made the Pope an authentical witness of divine truth 
p Tom. 4 Concil. Surij. Papae authoritas Petro non minor. Horant. loc. Cathol. l 2. c. 7. Talis est persuasio ecclesiae quae rationes non requitit, etc. , whom all persons must believe, because of his own word. And even as the Romans and other Churches believed Paul, teaching them, that Christ maketh intercession at the right hand of God, and whatsoever is not of faith is sin, etc. although he produced no former Scripture to confirm the same: even so the faithful in our days, must with the same assurance of faith, believe the Pope and Trent Council, teaching, Purgatory, transubstantiation, adoration of Images, or any other such like doctrine. And thus your Church's attestation in pretext of words, importeth no danger but in reality, is like a Snake in a fair meadow, and as insensible poison in a potion, a most pernicious doctrine: the sum whereof is; that with the same assurance of faith, one believeth the Creation of the world, and Resurrection of the dead, because of the authority of the scriptures; even so with like assurance for the testimony of the Pope, and second Nicene Council, he is to believe the adoration of Images, or any other matter the Pope shall define, if it be never so absurd and wicked.   

Paragr. 11. Touching Cardinal Cusanus.  
T. W. Doctor White in his thirteenth Digression, allegeth Cardinal Cusanus, affirming 
q Cusan. epist. 2 & 3. & 7. , that the sense of the Scripture is changeable, admitting divers and contrary expositions, according to the Church's judgement.  
But the Cardinal speaketh not this concerning principal and fundamental points of Religion, but only of such materials and actions, as according to the different commandment of God and the Church, are at some times good and meritorious, (as Abraham to slay his son) and sometimes wicked and demeritorious, (as when the King of Edom did sacrifice his son, 2. Kin. 3.27.) and the Popish Priest maketh instance in wedlock, and generation of children in the prime ages of the world, and chastity and single life in the latter ages thereof: And so his meaning is, that the Church at divers times, delivereth contrary expositions of holy Scripture in those places only, wherein the matter itself is variable.  
Answ. Cusanus his words and meaning are more evident, then that they can be smoothed with this gloss, any more than a potsherd covered over with Silver dross, be changed into good plate.  
First, the occasion of his speech is; to confute the Bohemians 
a Cusan epist. 2. ad Bohem. de usu come. Dices fortasse, ecclesia hodie●na non ambulat in ritu communionis, sicut ante, etc. Certe hoc t●n● moveat, quod diversis temporibus, alius, & alius ritus sacrifitiorum & etiam sacramentorum, stante veritate invenitur, Scripturalue esse ad tempus adaptatas & vary intellectas, ita ut uno tempore, s●cundum currentem universalem ritum exponerentur, mutato ritu iterum sententia mutaretur, p. 833. etiansi hody alia fuerit interpretatio eccl. eiusdem praecepti Euangelici, quam aliquando; tamen hic sensus nunc in usu currens, ad regimen ecclesiae, inspiratus, uti tempori congruus, ut salutis via debet acceptari, sicut de baptismi forma Apostolorum tempore, ubi in Christi nomine, & alio sequenti, ubi in Trinitatis nomine, etc. , who held that the Eucharist was to be ministered in both kinds, because Christ our Lord administered in this manner, and commanded, saying; Drink ye all of this. Cusanus answereth, It is a foolish Argument to reason from the example of Christ and the Primitive Church, for the Scriptures are fitted to the time, and diversly understood; so that one time according to the current rite (of the Church) they are expounded one way, and when that rite of the Church changeth, than their sense is changed. As if he should say; It was the sense of the Scripture, that people should communicate in both kinds, so long as the church used to do so: but now that the Church which is directed by the infallible inspiration of God 
c Christus occulta inspiratione, quae singulis temporibus congruunt, etc. suggerit. Dicetis forsan, praecepta Christi quomodo mutabuntur authoritate ecclesiae, ut sint tunc obligatoria quando ecclesiae placuerit? Dico nulla esse Christi praecepta, quam per ecclesiam pro talibus acceptata, etc. Et non est haec mutatio, tanquam à minori authoritate, quam Christi praecipientis dependens, quoniam Ecclesia quae est corpus Christi, & eius Spiritu vegetatur, non aliud agit quam Christus vult. , hath changed this manner of communion from both kinds to one, the meaning of the Scripture is changed, & people must follow the practice and commandment of the Church, and think the same to be the meaning of the Scripture.  
Secondly, the Cardinal giveth instance 
d Scriptutam sive praeceptum, sine consilium contineat. Scripturam in verbis praeceptivis etc. Ep. 2. pag. 835. judicamus Deum per praecepta aliquando dat●, non aliud praecipere velle, quam quod ecclesia, juxta temporis conditiones, rationabile iudicaverit verbo vel opere. , not in things mutable by circumstance, but he nameth the precepts and counsels of the Gospel, the rites of sacrifices and Sacraments, the degrees of wedlock, etc.  
Thirdly, in these and the like matters he gives the Church authority, to exchange the manner of Christ's doing, and to expound his precepts in other sense then the primitive Church did 
e Etiamsi body alia fuerit interpretatio ecclesiae, eiusdem praecepti Euangelici quam aliquando: tamen hic sensus nunc in usu, ad regimen ecclesiae inspiratus, ut tempori congruus, debet accepta●i .  
Fourthly, he rendereth these reasons of his assertion, 1. The Church is divinely inspired, and Christ concurreth with the same in all her precepts and expositions. 2. There is no less power in the Church then in Christ 
* Potestas non minor in ecclesia quàm in Christo. . The Church is superior, and over the letter of the Scripture. 4. The right understanding of Scripture goeth with the practice 
f Epist. 7. Nec mirum si praxis ecclesiae uno tempore interpretatur Scripturam uno modo, & alio tempore alio modo: intellectus enim currit cum praxi. Intellectus, enim qui cum praxi concurrit, est spiritus vivisicans. .  
And many other great Papists in substance of doctrine affirm the same. The jesuits of Colen said 
g jesuit. Colon. con Monhem.  The scriptures are a nose of Wax. And Pighius 
h Pigh. controvers. Ratisb. loc. 3. & Hierarch. l. 1. c. 2. Canil. op. catech. pag. 44. Censur. Colon. pag. 117. , They are a leaden rule and nose of Wax. And Mulhusinus a modern jesuite 
i Mulhusin. de fide, disp. 2. pag. 21. Colloq Wormat. Lindan. Panopl. praefat. ad lector. Quae ob facilem ipsius in varias sententiarum formas flexum, recte naso fuit assimilata cereo. ; The Scriptures for the more part are hard, obscure, and ambiguous, like a nose of Wax and Lesbian rule, which may by wicked persons be drawn this way or that way. And how reverently the jesuits esteem of the Scriptures, let Gretsars' speech testify 
k Grets. def. Bellar. de verbo Dei, l. 4. c. 4. , saying; Do you think there would have been more Heresies and Sects, if there had been no Scripture at all? Sure I rather think there would have been lesser. And when Bellarmine and Gretsar say 
l Bellar. de verbo Dei, l. 4. c. 4. Etiamsi Scriptura dicat, libros Prophetarun & Apostolorum esse divinos, tamen non certo credam, nisi prius credidero, Scripturam quae hoc dicit esse divinam. Name in Alchorano Mahumeti passim legimus, ipsum Alchoranum de coelo à Deo missum, & tamen non ei credimus. Gretsar. ibid. def. l. 4. c 4. ; That a man is not to believe the Scriptures to be divine, because the Scripture itself saith so: more than one is to believe the Koran to be of God; because in sundry places thereof we read, that it was sent from heaven by God. Can we be persuaded, that these men in their hearts give any reverence to the Scripture? Surely Balaam the false Prophet believed God, when he spoke to him by his Ass, Num. 22. 27 34. And shall not Christians believe him when he speaketh by the Scripture 
m Aug. ep. 3. Ad cor loquitur indoctorum atque doctorum. 1. Cor. 9.8. Gal. 4 30. 1. Tim. 5.28. ? And hath God set impressions of his Majesty and truth in all his creatures, so that not only the heavens show forth his handy works, Psal. 19.1. but the very Ant manifests his divine power? Prou. 6.6. 
n Basil. ep. 168. Ambro. Hexam l. 6. c 4. Aug. de gen. ad lit. l. 3. c. 14. Plin. l. 11. c. 30.  And is there nothing in the sacred Scripture being the lively word of God, Hebr. 4.12. and the immediate work of the holy Ghost, 2. Tim. 3.16. wherein a Christian man living out of the Roman Beehive, can know or discern the same to be of God, and by often reading and meditation thereof, espy more verity and divine force in it, then in the Turkish Koran?  
The Papist in the conclusion of this Paragraph, speaketh of a ring, etc. but I suppose that the names of all godly persons which will ever believe this doctrine of Bellarmine and Cusanus, may be stamped in a less compass than a ring: and the spurblind Disciples of the Seminary Doctors, which despising the clear light of truth, embrace this buzzardly stuff, deserve more justly to wander in the circle and labyrinth of their own folly. 2. Thess. 2.10. then Ethelbert 
o Guil. Malmesbur. de gest. reg. Anglor. l. 2. Ego Ethelbertus peccator, etc.  and eighteen persons beside, who (as William Malmesburie the Monk reporteth) danced by the space of a whole year, not ceasing night or day, because they had disquieted one Sir Robert a Priest, while he was saying Mass, in the honour of S. Magnes.   

Paragr. 12. Concerning the gloss of the Canon law, dist, 40. Cap. Non Nos: about the Pope's deeds.  
In the beginning of this Section the Popish Priest taxeth Master White for implacable hatred against the Roman Church and Pope: but the matter which indeed offendeth him, is the discovery of the enormous wickedness of his holy seeming Father, made by M. White out of the Records and Stories of Papists.  
And concerning this matter, let these things following be considered.  
First, the crimes and enormous deeds, objected by Protestants against the Popes and other Romists, are found in the public Stories and Monuments of our Adversaries themselves 
* Papir. Masson. de episc. Vrb. l. 6 in Paul 3. Quod si Pontifices no lunt turpia aut nefaria de se narrari, nihil eiusmodi faciant: aut cum fecerint, non putent ea ipsa ita latere, ut & sciri, & posteris narrari nequeant. : whereas on the contrary they distain the worthiest and most eminent persons of our state and Church, with horrible blasphemies and loud lies, testified by no credible author or witness, but forged and suggested by themselves 
p Saunder. de schism. Britan. Parsons Philopater. Bosius de sig. eccles. l. 9 c. 3. & l. 12. c. 3. etc. 20. Stapl. prompt. Cath. in fest. Simon. & jud. pag. 215. Lecta est in tribunali Londinensi scedula per quendam verbi ministrum, judici regio, sed per errorem porrecta, etc. in qua quidem mulieri narrabat, quam ardenter in illam, dum concionaretur exarserit, quam libenter oculos ad eius formam adiecerit, quam illa venusta & altera Helena visa fuerit, & id genus amores suos, tali persona, loco, & spiritu dignos, multis verbis praedicabat atque ad libidinem provocabat, etc. .  
Secondly, the Papists themselves give occasion why we publish the vicious abominations of their holy Fathers, whilst partly by intolerable venditation of sanctity, they endeavour to make the ignorant believe, that their thorns and thistles bring forth figs and grapes; and partly by calumnious reports, and the aggravating of personal actions in some of our Religion, to the injury and abuse of the whole Church, they extort from us a true report of their Church's wickedness: And speaking what they lust, they do according to the law of like, hear what they lust not 
q Lingua abusus futili, invitus audit, qui volens dixit male. Plutarch. l. de cap. ex hist. util. ex Sophocle. .  
T. W. I charge you M. White with much foul demeinor: first, because you cite that which is taken out of the gloss of Gratian, as if it were the Canon law, the same being of incomparable less authority: secondly, because that which is spoken of the Pope when the fact is doubtful, in which case the gloss requires no more in the behalf of the Pope, than which every Christian in charity is to perform to a common person; namely, to abstain temerarious censure, and to interpret doubtful actions in the better part: you apply to actions wherein both the fact and the right are manifest.  
Answ. First, it is a venial offence, to call the gloss which delivers the sense and meaning of the law, and by yourselves is printed with the text 
r Possevin. Appar. v. Glost. juris Canon. , and whereby many weighty cases, both in matter of conscience and of strife are decided 
s jac Graph. decis. aur. and other Casuists commonly resolve their decisions into the Gloss. Gabr. 4. d. 16. q. 3. not. 6.  and authorized 
t Bellar. Recog. de Po●tif. pa. 23. citeth the Gloss of the decretals for his famous distinction of direct and indirect, in the question of the Pope's temporal jurisdiction , by the name of the Canon law 
u Scot 4. d. 17. q. 1. . Not small part of he Christian world was lately governed by the text and glosses of the Canon law, and do you now cast them to the moles and to the Bats? Esa. 2.20. A Fox when he is hunted forsakes the wood, but yet comes back again thither, and makes it his chief harbour, etc.  
Secondly, concerning the matter of the testimony itself, your new gloss salueth not the old. Gratians text hath these words 
x D. 40. c. Non nos. Extr. joh. 22. c. sanct. Rom gloss. : We may not doubt the Pope to be holy, whom the height of so great dignity doth extol; in whom if meritorious deeds be wanting of his own, yet those are sufficient which are imparted unto him from the predecessor of his Sea: According whereunto Pope Gregory the seventh in his Dictates 
y Baron. annal to. 11. an. 1076. n. 33. Gers. p. 1. de potest. eccl. lect. 10. Absque mendacio Papa nequissimus dici potest sanctissimus. Theoderic. Niem. de schism. pop. l. 2. ca 9 & ca 32. Papa non potest peccare simoniace, dicebant curiales. , affirms, that the Roman Pontifex canonically elected, is undoubtedly sanctified by the merits of blessed Peter. john Teutonicus in his gloss, expoundeth this assertion of Gratian, and desiring to maintain the sanctity and honour of the purpled priest: first, requires men to judge charitably of the Pope's deeds, and to presume the same holy so long as the case is doubtful, (and here indeed is your point) but than he proceedeth and solveth the doubt proposed, (which was, What if it be manifest concerning the Pope, that he hath committed adultery or homicide 
z Quid si de ipso constet, quod adulterium commisit aut homicidium? Turrecrem. sup. decret. par. 1. d. 40. dictio Quis raritatem notat, non impossibilitatem. ?) saying, The Pope's deeds are excused even as the homicide of Samson, the theft of the Hebrews, and the Adultery of jacob: That is, they are excused by a special privilege or dispensation: and that this is his meaning, appeareth by the reference he maketh to a text in the decretals 
* Decretal. 4. tit. 19 de divort. c. 8. Gaudemus, nec ulli unquam licuit in simul plures uxores habere, nisi cui divina revelatione concessum: per quam sicut jacob à mendacio, Israelitae à furto, & Samson ab homicidio, sic & Patriarchae, & alij viri justi. etc. , where it is affirmed, touching Samson, jacob, and the Israelites, that they were allowed by divine revelation to perpetrate the things they did, and from hence I reason: The gloss affirmeth, that the Pope's deeds are so excused, as the adultery of jacob, the murder of Samson, and the theft of the Israelites were excused.  
But according to the Canon Law, all these were excused by an indulgence and privilege, granted by divine revelation 
* Grets. de potest. eccles. l. 12. Adulatio negat Papam simoniam posse committere. Theoderic. Niem. de schism. Papar. lib. 2. cap. 9 & cap. 32. Papa non potest peccare simoniace. dicebant Curiales. , and not only by the judgement of charity, as this Popish Priest pretendeth.   

Paragr. 13. Concerning the Pope's authority, wherein the Popish Priest pretendeth Bellarmine 
a Bellarm. de Pontif. l. 4. c. 7.  to be corrupted.  
The modern Papists teach, that the Roman Pope cannot err judicially in his public decrees of Faith, & general precepts of manners 
b Bellarm. ib. l. 4 c. 2. Stapleton. Grets. Greg. Val. Bosius, etc. . But many of the former Papists 
c Gerson. Almain. Adrian. Tho. Walden. Turrecremat. Alph. Castro. Conc. Constan. Concil. Basil. See Canus loc. theol. l. 6. c 1. Bellar. de Pontif. l 4. c. 2. Adrian 4. de sac●. confirm. ar. 3. ad. 2. pa ●5. Si per ecclesiam Rom. intelligatur caput eius, puta Pontifex, certum est quod possit errare, etiam in ijs quae tangunt fidem, haeresin per svam d terminationem, aut decretalem asserendo: plures enim fuerunt Pont. Ronvere, haeretici. Arbour. Theosoph. l. 4. c. 32. Papa in fide errare potest, ut dicit Innocentius nominis huius quartus Potif. ca 1. de sum. Trin & tota mihi aberrare via videtur, qui aliter sentit, etc.  denied this, and placed infallibility of judgement not in the Pope, but in the general Council.  
They also which hold the former opinion, differ; for although they say in general that the Pope cannot err in his public decrees, yet some of them do so explicate their assertion, that in very deed they yield the Pope no more than what is common to other Bishops and Pastors; for they say the Pope cannot err, when he observeth the order of the Primitive Church, useth such needful and holy means as God hath appointed for finding out of the truth 
d Viguer. instit. theol. de fid. c. 10. v. 13. Summus Pontifex ut privata persona errare potest, non tamen ut est summus Pontifex, etc. Operatur autem ut summus Pontifex, quando observat ritum, in Concilijs Apostolorum, & sanctorum Patrum definitionibus observari solitum. : and they further teach, that God doth not assist Popes as he did Canonical Writers 
e Canus loc. l. 5. c. 5. Non existimandus est summus Pontifex eam habere facultatem quae in Apostolis: sed adhibere, etc. Bannes 2. 2. q. 1. ar. 10. Carb. introd. theol. l. 5. c. 7. , but worketh immediately, or by the lawful use of the ordinary means.  
But the modern jesuits 
f Azor. p. 2. instit. mor. l. 5. c. 5. Si absque Concilio ullo, & diligentia rem fidei, aut morum, definiat, Spiritum sanctum sibi peculiariter assistentem habet. Stapl. Rel. c. 4. q. 3. ar. 3. concl. 5. & ib. q. 1. ar. 1. pag. 432. Docet ipsam fidem ex unctione divina. Lorin. come. Act. 15. v. 7.  reject this opinion, saying; That the Pope is immediately assisted by divine grace, and that he cannot err, whether he use means and diligence in searching out the truth or not 
g Bellar. de Pontif. l. 4. c. 2. Greg. Val. to. 3. d. 1. q. 1. p. 1. § 40. Azor. ib. c. 5. & 7. & 14. Quod si nutu suo statuat, etc. Stapleton, supra. . And this is now the common opinion, and must needs take place, because as Bellarmine observeth: if conditions were required to perfect and make lawful the Pope's definitions, besides his own external act of decreeing the same, the faithful should stand doubtful, whether he had observed these conditions or not, and so their faith would be wavering.  
And yet again being past this shelf, our Adversaries are perplexed, and more doubts occur.  
First, they cannot deny but that the Pope may privately err 
h Azor. p. 2. l. 5. c. 5. Greg. Val. Grets. Bannes. Bos. de sig. l. 18. c. 6. Caietan. de authorit. Pap. & Concil. ca 9 , and many of them acknowledge, that he may secretly in his own judgement be an Heretic 
i Canus loc. l. 6. c. 8. Bannes' 2. 2. q. 1. ar. 10. pa. 63. Qué admodum Caiphas prophetavit, nesciens quid diceret, cum esset Pontifex illius anni●ita summus Pontifex haereticus, quandiu sungitur officio. Pontificis, poterit desinire veritatem, contra propriam sententiam ex instinctu Spiritus sancti: immo summus Pontifex haereticus intelliget id quod definite, esse contrarium propriae sententiae, & nihilominus definiet illud ordinante Spiritu sancto, qui assistit officio summi Pontificatus. Bos. de sig. l. 2. c. 11. & l. 18 c. 6. Stapl. Antid. evang. sup. joh. 11. vers. 51.  even at that time when he publicly sententiates the verity of Faith for the whole Church: But it is improbable, that he which is ignorant of the truth, and a secret enemy thereof, will publicly decree the same, and bind himself and the whole Church to the professing of that, which himself in secret doth not believe. Here our learned masters seek refuge from Balaams' ass, and from Caiphas 
k Bannes supra. Bosius de sig l. 16 c 9 Loqui potest per hominis adumbrati simulachrum, etc. per Asinam, quod cum Balaam fecit, etc. Stapl. prompt. Cath. p. 3. feria 5. post Dom. pass. pag. 220. ; But yet Bellarmine 
l Bellar. ibid. Violentum erit, & non secundum morem providentiae Dei, suaviter disponentis omnia. T.W.P. p. 146.  confesseth, that this is something violent, and scarce suiting with the sweet motion of divine providence.  
Secondly, the Pope is often an unlettered Idiot 
m Alph. Castro count. haer. l. 4 c. 4. Cum constet plures eorum adeo illiteratos esse, ut grammaticam penitus ignorent. Platina in jul. 1. Adeo plerique literarum ignari sunt, ut vix sciant nomen suum Latine exprimere. Antonin. sum. hist. p. 3. tit. 22. c 6. johannes 23 vir fuit, in temporalibus magnus, in spiritualibus nullus, atque omnino ineptus. Sigebert. chron. an. 1045. Benedictus, etc. cum esset rudis literarum. Theoderic. Niem. de schism. pop. l. 2. c. 13. Papir. Mass. de episc. Vib. l. 6 in Bonif. 9 Scribere, canereue vix scientem, etc. , or a Canonist, and no Divine: from whence now proceedeth his infallibility of judgement in matters of theology? Either he borroweth the knowledge of that truth which he defineth from other men, and then they rather define than he: or he receiveth by revelation a present ability: and then the Church is governed by new revelations, which the great Cardinal Bellarmine 
n Bellar. de verb Dei, l. 4. c. 9 Can. loc. l. 2. c. 7. Stapl. Rel. c. 4. q. 2. pag. 467. Bannes' 2. 2. q 1. ar. 10.  and many other of his side in words, altogether deny.  
Thirdly, our Adversaries acknowledge, that the premises from whence the Pope concludeth and deriveth his sentential conclusion of faith, may be doubtful or only probable; and that he may err in his premises and discourse, and yet the conclusion shall be true, yea prophetical, the spirit of Christ assisting him only therein, and not in the premises 
o Stapl. ib. Ecclesia in singulis medijs non habet infallibilem & peculiarem Spiritus sancti directionem, sed potest in illis probabili interdum, etc. Notab. 4. Doctrina eius in medijs discursiva, in conclusione est divina & prophetica: est infallibilis in ipsa doctrina, in forma & ratione docendi non ita. Ad 4. Infallibilitas docentis eccelesiae ponitur in conclusione tantum, etc. Canus loc theol l. 6. c. 8. In Pontificijs decretis duo distinguenda sunt: unum est intentio conclusioue decreti: alterum quasi ratio & causa à Pontifice, reddita eius rei quam constituerit. Atque in conclusione Pontifices summi errare nequeunt, si fidei quaestionem ex apostolico tribunali decernant. Sin vero Pontificum rationes, necessariae non sunt ne dicam aptae, probabiles, idoneae, in hijs nihil est immorandum, etc. Non est operaeprecium, rationes ad viwm resecare, etc. Stapl. princip. doct. l. 8. c. 14. etc. 15. In medijs ipsis & argumentis hallucinari & aberrare poterit. .  
Now Master White handling this question of the Pope's infallible judgement, affirmeth; First, in general: That the Papists themselves refuse the Pope's judgement, and this assertion is true concerning many of them: (as I have showed before) and the Pope's single judgement was never holden infallible, without a general Council concurring with him, until our days.  
Secondly, Doctor White affirmeth of Bellarmine that he saith, concerning Cyprians withstanding of Pope Stephen: that after the Pope's definition it was free to think otherwise. Hear the Popish Priest denieth not, but that these words are found in Bellarmine: but he excepteth, saying; that other words are found in the same Author, whereby it appeareth, that by definition he meaneth not sentential definition, but only a commandment of the Pope.  
Answ. 1. Gretsar the jesuite 
p Grets def. Bellar. de verb. Dei, l. 3. c. 6. Verbum statuentes, decretum sinodale importat.  affirmeth, that Pope Cornelius made a decree and sentential definition against Cyprian and the Africans, and confirmeth the same by a testimony of Eusebius 
q Euseb. hist. l. 7 c 2. , translated by Rufine.  
Secondly, Bellarmine 
r Bellar. de pontif. l. 4 c. 7.  adding unto his speech ( Augustinus loquitur, as Augustine speaketh) must be understood and interpreted out of Saint Augustine, who affirmeth 
s Aug. de bapt. l. 2 c. 18. In qua tamen, si alij adhuc de ista quaestione, salva pace sentirent, donec universali Concilio, unum aliquid eliquatum, etc. , that Cyprian and his Colleagues might as yet lawfully think otherwise then Cornelius did, and retain their own judgement in the matter of rebaptising, until the point were determined by a general Council. Whereby it plainly appeareth, that Saint Augustine 
t See Augustine ep. 162.  makes a general Council public judge of Controversies in the Church, and not the Roman Pope.  
Thirdly, it is certain that Cyprian reputed not the Pope to be his Ordinary, neither regarded his definition, either imperative or sentential, but because of his intermeddling and saucy behaviour, Called him proud, unlearned, of a blind and of a wicked mind 
u Bellar. de Pont l. 4. c. 7. . And therefore whereas you explicate Cyprians judgement by your own practice, saying; Catholics grant, that it is lawful to hold or believe contrary to the practice of what the Pope commandeth, so we do according to his commandment: you tell us a Story of your own doing, which you may rather warrant by the precedent of the harmless beast, an Ass 
x Cusan. exercit l. 6. Obedientia irrationalis, est consummata obedientia & perfectissima, scilicet quando obeditur, sine inquisitione rationis: sicut IVMENTVM obedit Domino suo. Climacus de discr. grad. 26. Fatius jesuit. de mortif. c. 3. Bonavent. vit. Francisc. c. 6. pa ●93. ap. Sur. Caeca obedientia, ut quis sit sicut corpus exanime, quod requiescit ubi quis reposuerit, sine motu. , which without inquisition and reason, is governed by the owner, then by the example of Cyprian, who neither believed nor practised according to your manner.    

CHAP. FOUR  

Paragraph. 1.  
T.W. Master White pretendeth, that the Catholics do acknowledge all sufficiency of Scripture, both for the interpreting itself, without any needful explication of the Church, as also for it fullness, etc.  
Answ. It is ordinary with you, to object that which your Adversary holdeth not. The point maintained by Doctor White 
a Digress. 12. It is not the sole thing which must assure us.  is, That the Scripture proveth itself to be the word of God, and receiveth not authority (to wit, principally and totally) from the Church. And concerning the exposition of the Scriptures by the Church: he is so far from denying the same to be needful, that with the learned of our side 
b D. Whitak. de Script. q 3. c ●. Quartum Ecclesiae officium est, Scripturas expone●e & interpretari.  he acknowledgeth, It is the office of the true Church to interpret the Scriptures: And the difference between us standeth not herein, that we deprive the true church of this office, and yield the same to every private person 
c D. Car●lton. consent. de Eccles. c. 12. p. 303. Populus non tradit sed tantum ●uscipit fidem.  (as you and your friends calumniate 
d Viegas in Apoca. cap. 3. come 2 ex●get. §. 2. n. 2. Contra quam garriunt impudenter haeretici, qui, etc. Scripturae sacrae intelligentiam, & de eius sen u controversias, ad quemuis ê lipporum grege rabulam, tanquam ad judicem & con●o●em, defer praesumunt contempto universae Ecclesiae judicio, etc. Becan. de iudic. contr. num. 43. Mulierculis permittunt libertatem interpretandi Scripturam, etc. ) but in these two points.  
First, whereas you appropriate the office of interpreting the Scriptures to the Roman Church only, we say, it is common to all true Churches.  
Secondly, you give your Church and Pope infallibility of judgement in expounding the Scriptures, either by inspiration and divine unction, as sometimes you speak 
e Stapl. Rel. c. 4. q 1. ar. 1. ad cavil. 4. Docet ipsam fidem, ex unctione divina. Stapl. princ. doct l. 8 c 17. Ecclesia in suis magistris loquitur non prout ipsi volunt, non ex ratione, & sensu humano, sed prout Spiritus veritatis, qui manet cum ea in aeternum, dat eloqui illi: & hic Spiritus Dei non recedit de ore Ecclesiae. 2. Pet. 1.21. Grets. def. Bellar. de verbo Dei. l. 3. c. 4. Bosius de fig. l. 16. c 10. Sensus ille non inhaeret literis, sed ipsi Ecclesiae. ; or by a peculiar direction and assistance of the holy Ghost, in the use of the means, as otherwhiles they say 
f Becan. de iudic. controvers. §. 157. Stapl. princip doct. l. 8. c. 14. .  
But concerning this question, we believe as followeth.  
First, Negatively, that in a settled Church, and ordinarily the exposition of the holy Scripture, belongeth not to any private person, because such have 
g Hieron epist. 103. ad Paulin. Haec à me breviter perstricta sunt, ut intelligeres, te in Scrituris sanctis, sine praevio & demonstrante semitam, non posse ingredi. Basil. quaest. compend. explic. q. 235. Aug. de util. cred. c. 17.  neither received gifts nor authority, Ephe. 4.11. 1. Cor. 12.29. Mal. 2.6. 2. Tim. 2.15. and the Lord will not have blind men leaders of another. Luke 6.39. nor every one of the household to be their own carvers, and snatch their food at their pleasure; but he hath placed over his family wise and faithful Stewards, to give his servants their portion of meat in due season, Luke 12.42. and he requireth that all things in his Church be performed in good order, 1. Cor. 14.40.  
Secondly, we maintain, that the authority and right of expounding the holy Scripture, belongeth to every true Church of Christ as fully as to the Roman. For every true Church of Christ, is by office and calling the ground and pillar of truth. 1. Tim. 3.15. and our Saviour authorised all the Apostles and their successors to preach the Gospel, and to expound the Scriptures, Math. 28.20. and he bestowed the gift of interpretation upon the Church of the Corinthians and other Churches, as abundantly, as upon the Romans, 1. Cor. 14.26.28.32. And the Pastors of other Churches were authorized to interpret the Scriptures, 2. Tim. 2.15. 2. Tim. 4.2. And Philip interpreteth the Scripture, Act. 8.29.35. And in the succeeding Churches at Alexandria 
h Euseb. hist. l. 5. c. 9 & 10. & l 6. c. 19  and other places, the holy Scripture was in common use. And all subordination to the Roman Church (unless by way of ask counsel, or using advice, which is usual among equals) touching interpretation of scripture in the prime ages of the Church, was unheard of.  
Thirdly, concerning the manner of interpretation of the holy Scripture, in itself we maintain; That the exposition thereof ever since the Apostles age is mediate, and dependeth upon the right and lawful use of those means which the holy Scripture and the example of the primitive Church prescribeth.  
The Apostles and their associates were not tied to outward means, but without study and labour, or comparing one Scripture with another, and without collecting arguments from the text itself or other places, they conceived and delivered the true meaning by the unction of the holy Ghost. Thus Philip expounds the Prophet Esai to the Eunuch, Act. 8. and Peter the words of joel and David, Act. 2.16.25. and the faithful were bound to receive these expositions of Scripture delivered by the Apostles in this manner, as the undoubted sense of the holy Ghost 
i Iren. l. 4. c. 41. Generosior fides gentium ostenditur. sermonem Dei assequentium sine instructione Scripturarum. .  
The Apostles sundry times confirmed their doctrine by the testimonies of Scripture, for these or the like reasons: first, to maintain the honour and authority of the written word, and to declare that God had appointed it to be a rule of faith. Secondly, to give example to succeeding Churches and Pastors, to build their faith and doctrine upon the same. Thirdly, to show the unity and consent of their doctrine, with the prophetical Scripture. Fourthly, the better to persuade the jews and Proselytes, who believing Moses and the Prophets, must also believe the Gospel, being confirmed by their testimony: Nevertheless, when the Apostles delivered any doctrine of their own without such confirmation, their authority was of itself authentical and the rule of faith, Galat. 1.8. Heb. 2.3.4.  
But when the Apostles had finished their course and added their own doctrine, and perfected the Canon of the whole Scripture, 2. Tim. 3.16. after their decease the subsequent Christian Church, was in the same manner confined to the whole Scripture of both Testaments, as the jewish Church before Christ was to the Scriptures of Moses and the Prophets.  
Before the decease of the Apostles, the Church had a twofold doctrine; the one written, the other preached by lively voice. 2. Thess. 2.15. But after their departure, The bounds of the Church were the holy Scripture 
k 〈◊〉 sup. Mat. ●●●●cl. sia n●n 〈◊〉 ●●sta de 〈◊〉 id 〈…〉 ●●pturis s●●ct●●. , and let men teach what they say, by the Scriptures, otherwise they are to fear a woe prepared for them, which add to the Scripture 
l Tertul. c●●●●a 〈◊〉 ; and whatsoever is beside the divine Scripture, because it is not of faith, is sin 
m 〈…〉 vlt. : and set by that which seemeth truth to this man or that man, and inquire all these things out of Scripture 
n Ch●● l. 2. Cor. l●●●. 13. . And read us this out of the Law, the Prophets, the Psalms, or out of the Gospels or Apostolical writings, and we will believe you 
o Aug. de unit. ●●cl●s. c. 6. .  
The present Church therefore hath not the same authority of teaching of faith, or expounding Scriptures, which the Apostles had: neither doth any man succeed them in the same manner of infallible authority: but first the whole matter of faith and supernatural verity, is contained in the written word: secondly, the exposition of the Scripture depends upon the lawful use of the means, which the Scripture itself and the primitive Church prescribe 
p Becan. de ind. contr. § 76. Pontifex, post ingressum in terram promissionis, non dirimebat controversias nisi ex scripa lege. : in the same manner as our Adversaries acknowledge about the high Priest in the old Law, and concerning all other but the Pope 
q Suar. def. fid. Cath. contra sect Angl. l. 1. c. 11. Pastorss & doctores Ecclesiae, per specialiora auxilia & dona, docentur à Spiritu sancto, quantum ad commune Ecclesiae bonum expedit: & ideo ut plurimum non faciunt id per expressas revelationes, neque per judicium infallibile, sed quatenus oportet & quantum cuiusque status & munia postulaverint. Pontifex autem max & Concilia legitima, quando desiniunt, docent per singularem assistentiam. Grets. def. Bellar. de verbo Dei, l. 3. c. 3. .  
And to declare this matter more fully, first we acknowledge, that the Bishops and Pastors of the true Church have authority to expound the Scripture 
r Gerson de vita spir. lect. 6. Tanquam praecones & nuntij. , which appears, in that Christ hath made them Stewards of his household. 1. Cor. 4.1. and hath given unto them the keys of the kingdom of heaven 
s Origen. sup. Math. tr. 1. Hilar. de Trin. l. 6. Hieron ep. 3. & cont jovin. l. 1. Prosp. de vita contempl. l. 2. c. 2. Ambros. de sacerd. c. 1. Chrys. de sacerd. l 3. Augustin. Beda. Isodor & alij. . Math. 16.19. among which the key of knowledge is one. Luke 11.52.  
Secondly, their authority is so far forth authentical, as that when they exercise the same aright 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 2. Tim. 2.15. it binds the Church and people of God, over whom the holy Ghost hath placed them, to faith and obedience of their doctrine, Mal. 2.6. 1. Thess. 2.13. joh. 13.20. Heb. 13.19.  
Thirdly, because all these things in the Church aught to be performed in order 
u Greg. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 1. Cor. 14.40. and because there is difference of the members of the Church: and among the Pastors themselves all are not equal, either in their gifts or public government of the Church. 1. Tim 5.19. And in all ages, both under the law and under the Gospel, and in the primitive Church (as is testified by Ignatius 
x Ignat. epist ad Trallian. & ep. ad Magnes. & ep. ad Philadelph. , Tertullian 
y Tertul. de bapt. c. 17. , Cyprian 
z Cypr. ep. 55. & ep. 57 , Eusebius 
a Euseb. hist. l. 2. c. 1. & l. 3. c 4. , and others, who derive this form of government from the cradle of the Apostles:) there were degrees of government among the Pastors; therefore the exercise of this work, of interpreting the holy Scriptures in the Church of England, is performed by the Pastors thereof respectively to their several degrees of government 
b ak. concls vlt. pa. 17. in the end of his work de cclesia. Non arrogo mihi, non sumo exp●●en h●articuli authoritatem, quam gravissimis & lapientissimis Ecclesiae praepositis. Archiepiscopis & Episcopis relinquo: sed cognoscendi du●taz●t & judicandi libertatem eq●or. Cyprian. ep. 27. Ind per temporum & successionun vices, Episcoporum o●dinatio, & Ecclesiae ratio decu●rit, ut Ecclesia uper Episcopos constituatur, & omnis actus Eccl. siae, per ●oldem praeposi●●● gubernet●●. .  
Fourthly, we do not place the truth of exposition in personal authority 
c Aeneas Sylu. de gest. Concil. B●●il. Non ego cu●●●uis Episcop●● n●ndacium 〈◊〉 diussimi 〈◊〉 pr●eponam pauperis presbyteri: habitat saepius in sordido palliolo, quam in pictis vestibus. s pi●ntia. , for that depends upon inward grounds, and the right use of the lawful means; but first we yield unto our Bishops and Ecclesiastical governors, the right of ordering and directing the means for the public interpretation of the holy Scriptures: secondly, the authority of public expounding the same to our whole Church, when there is just occasion to do this. Thirdly, touching the exposition itself, it is the duty of Governors, besides their own industry, to use the advice and help of the skilful and worthy persons in the Church, whom God hath endued with gifts to search out and manifest his truth: even as Moses being chief Governor and overseer of the workmanship of the Tabernacle, and Solomon of the Temple, did use Aoliab, Exod. 31. and Huram, 2. Chron. 2.14. and 4.11. and other skilful workmen about the said work. Fiftly, the means of expounding holy Scripture, are of two sorts, according to the twofold matter of the scriptures: some are only divine, and these are in the Scriptures themselves 
d tren l. 3. c. 12. Ostensiones' quae sunt in Scriptures, non possunt ostendi nisi ex Scriptures. ; some human, and these are taken from all helps of wisdom and learning whatsoever.  
For in the Scriptures some things are merely supernatural, and of divine revelation; some things are taken from common reason and human sciences 
e ●er●●. l. d● re●●. car. Est quidem de communibꝰ sensibus lapere in Dei rebus, sed in testimonium veri. ●●●m. Alex Stron l. 1. Aug. de doct. Christ. l. 2. c. 18. etc. 40. c. 41. Rainol. ag. Hart. c. 6. divis. 2. Calu. 〈◊〉 1. Cor. 1.17. Hiper. come. Colos. 2. p. 106. Sadael. count. Turrian. p. 283. Pet. Mart. come. 2. Sam. 6. ●13. 〈◊〉 Ki●●dontius de Scriptur. & alij. , to explicate and apply the former. john 3.8.12. To wit; there be some things delivered in the Scriptures concerning the Stars, job. 38.31. the Elements, Beasts, Fowls, Fishes, etc. And there be references to the law of nature, to Story and human wisdom. Also divers things being implicitly taught in the Scripture, must be collected and derived from thence by discourse and arguing, according to the rules of art: we do not mean that the tractation of every thing in this kind must be received from the very Scripture; but teaching that Scripture expounds itself, we mean that the grounds and principles of the exposition of such parts thereof as deliver supernatural truth, must only be taken from the Scripture itself, and all other helps be used as ministers and servants unto them.  

Bellarmine's words, in behalf of the Scripture, proving itself to be the word of God.  
Bellarmine in the place alleged by Master White 
f Bellarm. de Sc ●pt. l 1. c. ●. , affirmeth most truly there is nothing more known, nothing more certain than the Scriptures, and it were great madness not to believe them. And in another place 
g Bellarm. de Script. l. 3 c. 2. ; it is better known to be true which is found in the Scriptures, then that which is in the ancient Fathers.  
T. W. The Adversary about this quotation, accuseth M. white; first, for adding these words not found in Bellarmine, other means may fail: secondly, for making speech general, whereas the same is utterred particularly against the Swenkfeldians.  
Answ. First, the words, Other means may fail, are Master Whites own, and should, if the Printer had observed it, have been set down in another character, or with a Parenthesis; but such small oversights cannot generally be avoided in printing 
h Bellar. Recog. pa. 3. Typogr. . Secondly, although Bellarmine in that chapter dispute against the Swenkfeldians, yet his words are general; even as when our Saviour speaking in particular to the Pharisees, and saying, Out of the abundance of the heart the mouth speaketh, useth a general sentence, true in many others as well as in those Pharisees, Math. 12.34.  
Thirdly, from that which is uttered by Bellarmine, it followeth against you, that the Scriptures prove themselves to be the word of God, and are of greater authority than the Church. For that which hath nothing better known then itself, is made known by itself: and the Church is not better known than it; but according to Bellarmine, there is nothing better known then the scripture: and this also is the ancient Catholic faith.  
Clement of Alexandria saith 
i Clem. Alexan. orat. ad Gentes. : The word of God is hidden to none, it shineth to all men, and there is no Cimmerian darkness therein. And Augustine 
k Aug. de Gen. a● lit. l. 5. c. 3. , The Scripture speaketh in such a manner, ut affabilitate paruulos nutriat, that by it familiar speaking, it nourisheth little ones. And as a familiar friend without glozing, it speaketh to the learned and unlearned 
l Aug. epist. 3. ad Volusian. ; and evangelical words carry their own exposition with them 
m Aug. de verb Dom. in Math. hom. 23. . And Chrysostome 
n Chrys. ex vari. in Math. ho. 23. , You have the Scriptures before your eyes, like bright lamps of understanding, and the Scripture expoundeth itself, and permitteth not the hearer to err 
o Chrys. in Gen. hom. 13. : And Theodorite, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it declareth and interpreteth itself 
p Theodorit. quaest. in 2. Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And if there were no proper light in the Scriptures, besides the Churches preaching, to demonstrate itself, why did the Lord command the private and public reading thereof in the Old Testament? Deut. 17.19. and 31.11. and also in the New Testament. joh. 5.39. Col. 3.18. 2. Tim. 3.15. Apoc. 2.3. And wherefore doth Saint Paul command that his Epistles should be read in the Church? Col. 4.16. 1. Thess. 5.27. And writing to the Ephesians, saith: whereby when you read you may understand. Ephe. 3.4. To writ the same things unto you, to me is not grievous, but for you it is safe. Phil. 3.1. 2. Cor. 1.13.    

Paragr. 2. Bellarmine produced in proof, that the Scriptures are the only rule of faith.  
T. W. To prove that all points in Controversy must definitively be determined by the written word alone, without any respect to the Church's authority: in the explication whereof he marcheth out, making Bellarmine 
a Bellar. de verb Dei, l. 1. c. 2.  his buckler, etc.  
Answ. In this short speech you misreport in three points.  
First, you say my Brother holdeth, that all points of Controversy must be determined by the written word alone: you should have said, all points of Controversy, the matter whereof is only supernatural truth. Controversy may arise about the grammatical signification of words, about Theological conclusions: some of the premises whereof are Philosophical, or of human reason: Or concerning human Story, as the same in expounding many Prophecies, is subordinate to the Scripture; as namely, the Persian Monarches: the kindred of Herod, etc. about the materials of parables and similitudes used in the Scripture. Concerning the individual matter and circumstances of moral actions, and many things of like nature, Master White maketh not the Scripture the only rule of these things, but of such as be merely divine and supernatural: For of the other, the law of Nature, Reason, Human Story, Grammar, Logic, Philosophy, Prudence, and discretion; the laws of Superiors are rules, besides the Scripture.  
Secondly, you add, that Master White affirmeth all Controversies, etc. must be definitively determined by the written word alone.  
Answ. To prevent hereafter in you and in your fellows, impertinent discourse, who in many points either not understanding or dissembling our meaning, fight against your own shadows, and declining the matter in question, stuff your paper with unnecessary probation of what we deny not: I will here deliver what Doctor White and other Protestants teach, concerning the definitive determination of Controversies in Religion.  

An Observation concerning the judge of Controversies.  
We acknowledge that there be two kinds of judges, which definitively determine Controversies.  
First, the one supreme and independent, whose sentence is infallible, from whom there lies no appeal, and to whose sentence all other judges must give place. And this judge is the holy Ghost, speaking in the Scripture, joh. 16.8. Act. 15.28.  
This judge is invisible, in respect of his person, and yet he delivereth an open and visible sentence in writing, which is the holy Scripture 
b Aug. sup Psal. 22. Fratres sumus, quare litigamus? non intestatus mortuus est pater, fecit testamentum & mortuus est, etc. tamdiu contenditur de haereditate mortuorum quamdiu testamentum proferatur in publicum: & cum testamentum prolatum fuerit in publicum, tacent omnes ut tabulae aperiantur & recitentur. judex intentus audit, advocati silent, praecones silentium faciunt, universus populus suspensus est, ut legantur verba mortui, non sentientis in monumento. Ille sine sensu jacet in monumento, & valent verba eius: sedet Christus in coelo, & contradicitur testamento eius? aperi, legamus. Fratres sumus, quare contendimus? placetur animus noster: non sine testamento nos dimisit pater noster. . joh. 12.48. Rom. 2.16. And thus Chrysostome 
c Chrys. to. 5. hom. de expuls. ipsius.  and Augustine 
d Aug. sup. Psal. 144. Bellar. de verbo Dei, l. 1. c 2. Per. corporales literas quas cerneremus & legeremus, erudire nos voluit. joh. Driedo de Eccles. dogm. l. 4. c. 4. Ipsa evangelia tanquam instrumenta publica. Tho. Aq. p. 3. q. 1. ar. 3. Sacra Scriptura per quam diu. voluntas nobis innotescit. , call the Scripture the hand of God, saying; I read his hand-writing, the same is an invincible fortress unto me. And even as the sentence of a lawful judge, being upon record, is authentical in the judges absence, and after his decease: and it is usual in arbitrements and sundry Controversies, to deliver a judgement or determination in writing: so it hath pleased the holy Ghost in the written word, to deliver unto the Church a definitive sentence touching the greatest questions of Faith and Religion, and sufficient doctrine to be collected from thence, to determine all questions directly concerning faith.  
Secondly, but besides the holy Ghost, our great and invisible judge, the Lord hath placed in his Church subordinate judges 
e Aug. count. Crescon. l. 2. c. 22. , visible and outward delegates, whose voice and open sentence the faithful may sensibly hear, and by whose wisdom and authority, Controversies of Religion are debated and defined, according to to the rules appointed by Christ, Math. 18.17. Hebr. 13.17. Act. 15.27.  
And these judges are of two sorts: first, general for the whole Church; namely, the Fathers lawfully assembled and proceeding in a general Council. Act. 15.2. Particular, the heads and Fathers of each provincial or national Church. And these judges of both sorts concerning matters of faith and supernatural verity, are bounded in their judgement to the written word of God only 
* Becan. de iud. contr. §. 86. In concilio Apostolorum in quo controversia illa proposita & definita est, nullum Scripturae testimonium, etc. allatum fuit, etc. Iren. lib. 5. ca 20. Confugere oportet ad ecclesiam & eius sinu edoceri, & Domini Scripturis enutriri. Plantatus enim Ecclesiae Paradisus in hoc mundo, ab omni ergo liguo paradisi escas manducabis, ait Spiritus Dei, id est, ab omni divina Scriptura manducate, etc. , Ephe. 2.20 
f Ambros. come. Eph. 2. vetus & nowm testamentum. . out of the limits whereof they may not range 
g Hieron. in Mich. c. 2. Histor. tripart. l. 2. c. 5. ex Theodorit. hist. l. 1. c. 7. .  
The definition of Controversies, truly delivered by Ecclesiastical judges, according to this rule, is authentical and infallible; and the same hath a double authority, one internal, in respect of the matter which is contained in the Scripture: the other external, in regard of the outward means, whereby the truth is delivered and published by officers, deputed thereunto by God.  
The Lord hath placed in his Church Pastors and Teachers, Ephe. 4.11. Governors and Rulers, Hebr. 13.17. 1. Tim. 5.17. Rom. 12.8. and hath made them Stewards of his family. Tit. 1.7. a Bishop is God's steward; and he hath committed the keys of his Church and spiritual kingdom unto them. Math. 16.19. When these persons therefore by office and commission from God, proceed lawfully in declaring and defining the truth: the truth thus declared and published by an ordinance of Christ, is in two respects of more certain authority, than other truth made known by private persons: first, because of a special promise of assistance of grace; secondly, by reasons the means of discovering the truth, by the joint labour and judgement of many, and those the principal members of the Church, are more sufficient.  
But if it be apparent, that Bishops and Pastors abuse their authority, or degenerate from their calling and duty, becoming Wolves in sheeps clothing, Math. 7. 15. Act. 20.29. blind guides and wicked Shepherds. Esa. 56.10. Ezek. 22.26. as it happened in the days of the Arrians, and at the second Nicene Council, etc. then the faithful have liberty and commandment to relinquish their judgement. Math. 16.11. 1. joh. 4. 1. joh. 20.27. and to rely upon the holy Scriptures & other helps, which God affordeth them. Gal. 1.8.  
This doctrine, Stapleton 
h Stapl. Triplie c 23.  and other Papists 
i Suat. def sid. Cath. count. sect. Angl. l. 1. c. 11. rat. 5.  do vehemently oppose; pretending, that Controversies in religion are hereby made interminable: for unless, say they, the church have one visible judge, whose authority is absolute, and to whose sentence all the faithful must subject themselves howsoever, without debating and questioning his judgement 
k Stapl. tripl. pa 310. Vtrum consentanea Script. loquatur non est ovium & subditorum judicare. Bellar. de Pont l. 4. c. 3. Non est ovium judicare num pastor erret. : They which are audacious and contentious, seeming wise to themselves, will presume to despise the Church's judgement, pretending that the same is not according to the Scriptures: and in most Controversies they may gather matter of objection for the maintenance of their private opinion from the Scripture 
l Pigh. disp c 3. Cum nihil pene sit in Scriptures tam expressum, quod non ingeniosi hominis expositionem aliquam recipiat: quam ex alio Scripturae loco etiam colorare possit & probabilem facere. Linda. praef. in 5. lib. panopl. evang. .  
Answ. First, it is impossible in this life for any society religious or human, to prevent or keep out all abuse and inconvenience which may happen by the wickedness of evil disposed persons. And yet this which our Adversaries urge against us, is far less than that which ensueth from their appointing of one universal absolute judge: for admit that he err, as possibly he may, than the whole Church relying upon him falleth into error 
m Greg. m. l. 4 ep. 32. universa Ecclesia à suo statu corruit, quando is qui universalis appellatur cottuit. Bellar. de Pon. l 4. c. 3. Necessario tota ecclesia errabit, si Pontifex erret. Aeneas Sylu de gest. Concil. Basil. pag. 19 Quid remedij. erit si crimino sus Papa perturbet ecclesiam? si animas perdat, si pervertat exemplo malo populos, si denique contraria fidei praedicet, haereticisue dogmatibus subditos imbuat? . But of the other side, where judicial authority is made dependent upon the holy Scripture, and placed in many; though one or more chance to fail, others embrace the truth: and although at some hard times, such as were the days of the Arrians, contentious persons like a tempest, disturb the outward tranquillity of the Church; yet the firm members thereof, and all the godly and peaceably minded, do still retain the truth.  
Secondly, we do not lie open to this inconvenience so much as our Adversaries pretend; neither are they so free from it as they bear the world in hand.  
There is no liberty given by our doctrine, to factious and busy persons, upon their private conceit or probable reasons, to contest or disavow the public judgement of the Church: But it is then only lawful to descent, when there is evident testimony of plain Scripture, expounded according to the general Tenet of godly Pastors of the precedent Church, to gainsay the present definition of Ecclesiastical judges. And caeteris paribus, when arguments of both sides hung as it were even in the balance, we always prefer the public judgement of the Church before any private person. And although our Churches maintain the general reading of the holy Scripture, yet they allow not a presumptuous liberty for private spirits, to rack and rifle the Scriptures at their pleasure, and to created new divinity, or to altar the constant doctrine of the primitive Church: but concerning all weighty matters in Religion, we require plain places of Scripture, such as cannot be perverted but the presumption of the doers will appear: and our rule of faith is plain Scripture, either being such in itself, or as it hath heretofore been expounded by the primitive Church, and most godly and worthy Pastors of the Church ever since their time: and godly and peaceable Christians submit themselves hereunto. And although there be in all ages turbulent spirits, and some which cause division and offence, Rom. 16.17. 1. Cor. 11.19. This can no more discredit our Churches, than the sedition of Rebels and Traitors, deface the good laws and righteous government of a just Commonwealth. And if in the Apostles own age and presence, many Imps of Satan disquieted the flock of Christ: yea, if our Saviour and his Apostles foretell that there will be always such, Math. 18.7. 1. Cor. 11.19 
n Tertull. de prescript. haer. c. 1. & 3. & 4. . doth not a wicked spirit of partiality possess our Adversaries, when they object that to our disgrace, which by God's permission proceedeth from the evil one, Math. 13.25. who infesteth the Church militant to the world's end. 1. Pet. 5.8. and whose malice in this kind, no creature or means can wholly prevent 
o Tertul. ib. c. 31 Arenarum sterilis foeni adulterium, ab inimico diabolo, etc. ?  
But our Adversaries pretend, that their visible judge prevents all discord and dissension; and (as at the building of Salomons Temple) there was no noise or sound of hammer, axe, or tool to be heard among them: and they all lie down in the Tabernacles of peace, having changed their swords into Plowshares, and their spears into pruning hooks.  
But when we chance to read the Stories of Pope julius the second, Leo the ninth, john the tenth, Innocent the second, Gregory the sixth; and see the spiritual judge himself, the foster-father and prime fountain of unity and concord, with a helmet of brass upon his head, and armed with a coat of male: When we read in Platina, Sabellicus, Antonine, Onuphrius, Cicarella●, the pen men of Pope's lives: Legends and Narrations of martial affairs and bloody wars, which had their offspring, and were extracted from the loins of the peacemaking Fathers 
p Papit. Masson de ep●c. Vib. l 6 in fulio 2. p. 379. In praesentia quidem, in Italia ●●●e s●●gent stad●●, servant bella. ●●●mus Pon●●x julius b●lligera●●, pinxit, ●●mp●a● planeue Iu●●● agit, etc. Sabellic. ●●nead ●. l. 4. Bergom. supplem. l. 12. Innocentius secundus bellator, etc. Bergom. supplem. l. 14. anno 1371. Gregorius undecimus Ponti●ex à precibus ad arma conversus. Vrban. 4. bellator. ibid. lib. 13. anno 1262. Tom. 4. Concil. Sur. orat. Egidij Viterbiensis, speaking to julius 2. in the Synod of Lateran saith: Militiae (quod nemo antehac potuit) Ecclesiae arma, magnis regibus metuenda faceres. Orat. Thomas de Ʋio Card. Accingere, pater sancte, gladio tuo, binos enim habes, etc. pag. 551. Chrys. hom. 4. de verb. Esai. c 6. Eius est (sacerdotis) arguere tantum liberamue praestare admonitionem non a●ma movere, clypeos usurpare, etc. Vide Espenc. come. 1. Tim. l. 2. digress. cap. 6. . And that the Pope indirectè ad spiritualia, by crooked subordination to spiritual affairs, as Bellarmine 
q Bellarm. de pontif. Rom. l. 5. c. 1. Habet indirecte potestatem quandam eademque summam in temporalibus.  speaketh, or by a direct regitive authority, as Francis Bosius defendeth 
r Fra. Bozzius de temp. ecclesiae monarch l. 1. c. 1. etc. 2. Sextus' decretal. tit. 6. c 17. gloss. c. fundamenta. Roma fundata à praedonibus, adhuc de primordijs retinet. , hath ever since the days of Hildebrand, embroiled the Christian world, suborned treason and homicide 
s Otho Frising. l. 6. ca 36. Quanta mala, quot bella, bellorumue discrimina inde secuta sunt, quoties misera Roma obsessa, capta, vastata, etc. denique tot mala tot schismata, tot tam animorum quam corporum pericula, huius tempestatis turbo involuit, ut solus ex persecutionis immanitate, ac temporis diuturnitate, ad humanae miseriae infelicitatem sufficeret comprobandam: unde à quodam ecclesiastico scriptore, densissimis Aegypti tenebris comparatur. , and made a butchery and slaughter house of the Western regions 
t Fazel. hist. Sicul. l. 8. c. 3. Pontisicis consilio necatur Conradinus, etc. pag. 448. . The smooth declamations of jesuits and seminaries Priests do not so much persuade us to believe, there is a virtue in making general peace by their visible head the Pope, as his own fell and direful deeds, do make us fear jest, as the old saying is, Dum tituli remedia, pixides venena habeant: Whiles the title and inscription doth promise' a remedy, the boxes should contain poison.  
But I have mistaken myself; for our adversaries place the Pope's power of making unity in matters of Religion, the same being the more even and proper object of his priestly regency: but neither in this kind can we perceive such a sovereign operation. The Papists have no actual unity in Religion, and there is diversity of opinion proclaimed by themselves, in every question of theology. And whereas they pretend, that at the sound of the Pope's sentence, like Frogs in a marish, at the falling in of a great log or stone, they are all hushed, and profess whatsoever his Holiness imposeth: surely in their own Records we read of many schismatics and refractory subjects, which have risen up in the Romish Church; and these, not Idiots and pettish wasps, but men of eminent qualities: Marsilius of Milan, Dantes Altigerius Occam the flower of his age, the great Doctors of Paris, etc. And to speak of our own days, and matters of yesterday, the State of Venice and their Divines in an opposition, regarded the judgement of Pope Paul the fift, as much as the Church of England doth the Canons of the Trident Council.  
If they pretend that Pope Paul did not define or pronounce a cathedral sentence; they should rather have said he durst not, jest his subjects turning upon him, he had shamed himself, bewraying the weakness of his Majesty, and become ridiculous to the peevish Heretics: who seeing his own sheep rebelling against his Pastoral staff, and deriding his infallible tribunal, would have cried unto him, saying; Holy Father, thou great Physician of discord, cure thyself. The truth is, the Pope's definitive sentences are rare 
u Sotus de nat. & gra l. 1. c. 8. Concilium nihil censuit quid sit peccatum originale, sed sub lite, inter doctores reliquit. Bannes' 2 part. Tho. q. 1. ar. 8. Hoc unum dixerim, vehementer me desiderare ut contentio haec inter pios theologos summi Pontificis authoritate decideretur, ac componeretur. Alioqui si ecclesia prudente & sciente, haec inter theologos varietas permittitur: pe●nde est, acsi ecclesia diceret, unusquisque in suo sensu abundet, dummodo fidei veritas, & Catholicae Ecclesiae authoritas defendatur. Papir. Masson de episc Vrb. l. 6. in Sixto 4. Decretum ab eo est de Virgins conception, posse quamlibet adversantium opinionem sine peccato, haeresisue vitio credi. , and it behoveth him to be cautelous in them; and unless it be in those few articles, which his vassals with a common consent maintain against us, all the rest may go which way it will, for any definition that can be extorted from him. Yea, when he defines or sends out Bulls, they be so slippery and cautionary, that they rather minister fuel of strife, then prove remedies of discord: and among other things let the Reader consider the Bulls of Pius the fifth, and Gregory the thirteenth, about the opinions of Michael Baius, and compare with the same that which Vasques the jesuite delivers, (all which is set down by my Brother in his last book 
x D. White Def. of the Way. chap. 7. pa. 41. etc. ) and let any man judge whether his Bulls be fish or flesh, in any other matter but only against us.  
The third absurdity, you seek to fasten upon Master White, is, that he holdeth all points of Controversy must be determined by the Scripture only, without any respect to the Church's authority.  
Answ. There can be no determination of doubts in the visible Church, without the application of the rule unto the matter in question, regulate by the same: which application, when it is solemn and public for the whole Church, Master White acknowledgeth, must ordinarily be performed by the Bishops and Pastors of the Church.  
But it is in vain for you and your fellows to bark against us about the Church's authority, which we freely a●d largely acknowledge, and know, that the Church cannot be in safety without it; but set upon us and convince us in the things we deny, which are, 1. That the Roman Church and Pope is the only subject of that authority: 2. That the authority of the Church is prophetical or voluntary 
y Stapl. A●●●. apost 〈◊〉 2. Cor. 10. Vacu●● mentes offence Christo per ecclesiam loquenti oportet, nec sub conditione, Ecclesiae vocem admittere, si verbo est annexa, si ●criptu●is consentanea nostro judicio loquatur, sed absolute & simpliciter. Becan. de ●ud contr. § 1ST Si occurreret aliqua controue. sia, quae neque a part ex Scriptura, neque ex traditione decide posset, recurrendum esset ad auxilium Spiritus sancti, qui speciatim doceret nos onmem veritatem. , and not depending upon the rule of the written word, and the true meaning thereof, collected by the right use of outward means.   

An examination of Bellarmine's speech, concerning the holy Scripture being the rule.  
T. W. The sum of your accusation is, That whereas Bellarmine maketh the Scripture a rule of faith in part, M. White produceth him to persuade, that he maketh the same a total rule.  
Answ. Sometimes Bellarmine writeth in such manner, that he seems to deny the Scripture to be any rule of faith 
a Bellar. de verb Dei, l 4 c. 12. Pigh. controuer. Ratisb. l. 3. Quorum fuit hoc in scribendo consilium, non ut scripta illa sua prae essent nostrae religioni, sed sub●ssent potius. . The proper and chief end of Scripture (saith he) was not to be the rule of faith, but a certain profitable commonitorie, to preserve the doctrine received by preaching.  
Secondly, presently after he corrects himself, and acknowledgeth the same to be a rule in part 
b Bellar. ibid. & Great de pag. 1560. Bec●n de iudic. conti. §. 1 c 2.  in some matters of faith, and a joint rule with tradition.  
Thirdly, another time he seemeth to make it an entire and total rule, concerning all such things as are generally necessary to salvation 
c Bellar. ib. l. 4. c. 11. & in or●t. habita gymnas. Rom. 15●6 before his book o● the Scriptures .  
Fourthly, sometimes he writeth in such manner, that one would believe he made the same the only rule: There is one rule of faith, indubitate and certain, namely the word of God declared by the Church 
d Bellar de ●a●, ●is, l. 3. c 19 : and faith cannot rest upon any thing but the authority of the divine word 
e Bellar. de iusti● l. 3 c 8. .  
But he meaneth not in these places the written word only or chiefly, but generally the word written and traditionary: Now Master White having to deal with such a Proteus, who of set purpose involves his assertions, and makes them ambiguous, to minister occasion of word-bate, may without much blame sometimes mistake his meaning.  
But to answer directly to the matter in question, it followeth from the assertion of Bellarmine, that the Scripture is the only rule of faith. The rule of Catholic saith (saith he 
f ●●●●ar. de verb Dei, l. 1. c. 2. ) must be certain and known; and there is nothing better known or more certain than the Scripture. Hence I reason; that is the only rule whereunto the chiefest properties of a rule do solely belong.  
But the properties of true and certain, do only in matters of faith belong to the holy Scriptures. And this appears:  
1. Because traditions are far more uncertain, than the written word: and many of them false, and uncertain; as shall be proved, paragraph 4. of this Chapter.  
2. The written word, is a rule of traditions, and therefore it is the only rule. And this appeareth, by the doctrine of our adversaries, who acknowledge that no traditions must be admitted, but such as agreed with the Scripture 
g Bellar. ib. l. 4. c 3. Nec ullam ●●aditionem ad●●t●imus contra Scripturam. Tanner. jesuit. disp Ratisb. pag. 116. , and are derived from the Scripture, and the writings of the primitive Fathers 
h Bellar. de Script. l. 4. c. 3. Eas tantum recipimus pro apostolicis, quas firmis testimonijs antiquorum probare possumus, etc. joh. Driedo de Eccles. dog. l. 2. c. 3. Traditiones Ecclesiae in hijs quae spectant ad necessitatem fidei salutaris, aut demonstrantur ex Scripturis manifestis, aut ex scripturis Patrum. : But those Traditions which are derived from the Scriptures, have the same to be their rule: and there is nothing more common in the primitive Fathers, then to subject all their writings to be regulate by the holy Scriptures; therefore such traditions as are found in the works of the holy Fathers, have the holy Scripture to be their rule. From whence it followeth, that the Scripture is the only primitive rule of faith, as some of our Adversaries have acknowledged 
i Gabr. Biel. Can. mist lect. 71. g. Non in solo pane vivit homo, sed in omni verbo quod procedit de ore Dei; id est Scriptura sacra: Quae secundum P. Gregorium, est tanquam os Dei, quia per eam loquitur Deus nobis omnia, quae vult à nobis fieri. Durand. praef. sup. sentent. Scotus ib in prolog. : whereof one saith expressly 
k Ferus come. Math. l. 2. in ca 13. pag. 248. col. 1. ; The holy Scripture is the sole rule of veritte, and whatsoever differs or contradicteth the same, it is error and cockle, with whatsoever show it come forth. And another 
l Villavincen, de formand. contion. lib. 2. cap. 2.  saith; The doctrine of the Books of the Prophets and Apostles, is alone the foundation of truth, and the rule, etc.    

Paragr. 3. Eckius alleged about Tradition, and the authority of the Church.  
T. W. Eckius his words are 
m Eckius ench. l. 1. de Script. & Ecclesia. ; The Scripture is not authentical without the authority of the Church: Master White alleging this Author, affirmeth; They say the Scripture receiveth all the authority it hath from the Church, and from Tradition.  
Answ. 1. 
Ib. Scriptura non est authentica sine auth. Eccles. Ecce potestas Ecclesiae super Scripturam.  Master White prefixing before his speech these words; They say, doth not mean Eckius only, but hath reference to other Papists besides. 2. It followeth from Eckius his words, that the Scripture receiveth all external authority from the Church, and from Tradition: for he saith; The Scripture is made authentical, that is, of public authority, by the church: But the means whereby the Church authorizeth the Scripture, is Tradition 
n Pigh. count. Ratisb. loc. 3. de eccl p 97. col. 2. Baro. annal. to 1. ann. 53. n. 11. Canus loc. l. 3. c. ●. etc. 3. funda. 4. .  

An observation concerning Traditions.  
The question of Traditions is one of the principal Controversies between the Papists and us 
a Canus loc. theol. l. 3. c. 6. . And because this Popish Priest doth sundry times in his Treatise intermeddle therewith, I will declare the doctrine of both our sides concerning this matter.  

Section 1.  
The word or name Tradition is in itself general, signifying any doctrine delivered from one to another, either by word or writing 
b Irenaeus. Tertullian. Cyprian. Bella●. de verbo Dei, l 4. ca 2. Bannes' 2 2 q 1. a● 1●. pag. 167. ●●res. de trad. p. 1. post. 2. ●orin. come. Act. 6.14. Canus loc. l. 3. c. 6. & alij. . Act. 6.14. 2. Thess. 2.15. and chap. 3.6. 1. Cor. 15.3.4.  
But in this present Controversy it signifieth unwritten doctrines 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. Galatin. de arcan. Cath. ver. l. 1. c. 1. , given by divine inspiration touching matters of Faith and Religion, which the Apostles by word of mouth delivered secretly only to the chief Pastors 
d Bellar. de verbo Dei, l. 4. c. 2. & 11. quaedam solis praelatis, etc. Can. loc. l. 3. c 3. Stapl. Rel. c. 5. q. 5. ar. 2. Gr. Val. to. 3. d. 1 p. 7. q. 1. §. 43. Azor. inst. mor. p. 1. l. 8. c. 4. Bos. de sig. l. 3. c. 6. Grets. def. Bellar. de verbo Dei, pag. 1597.  of the Christian Church, to be taught in the same: and the which being not committed by them to writing as the Siriptures were, yet are a part of the rule of faith, and of equal or greater authority than the written word 
e Stapl. Rel. c. 3. q. 3. p. 352. Articulus fidei esse potest non solum quod in Scriptures revelatur: sed quod traditione ecclesiastica ad nos derivatur. .  
Secondly, the principal matter of these Traditions, are doctrines and articles of faith, precepts of manners, exposition of Scripture, Rites, Ceremonies, and external actions, as necessary to Religion as those which are found in the Scriptures 
f All the former authors. .  
Thirdly, these Traditions are equalled by all our Adversaries with the canonical scripture 
g Sixtus Senens. biblioth. l. 2. pa. 123. Non minus meretur inter ethnicos abijci, qui ecclesiasticas traditiones recusat, quam qui evangelium recusat. Bannes' 2. 2. q 1. ar. 10. de trad. concls. 5. Andrad. def. Conc. Tried l. 2. Carb. introd. theol. l. 5. c. 5. Suar. def. fid. Cath con● sect. Angl. l. 1 c 9 : & in some things they prefer them before the same, calling them the foundation of the Scripture 
h Baron. to. 1. annal. an. 53. n. 11. , the touchstone 
i Can. loc. l. 3. c 2 Lydius lapis, etc.  and rule whereby to try the same 
k Pighius contr. loc. 3. Regula ad quam & Scripturas &c. , and they esteem them more necessary in the Church than the Scripture, saying; Tradition is of the being of the Church, but the Scripture only of the perfection and well being 
l Bellarm. de verbo Dei, l. 4. c. 4. Nisi Hebionis haeresis, etc. de bene esse, etc. Cusan. epist. 2. ad Bohem. Saunder. de visib. monarch lib. 1. cap. 5. Hoc genus potest per se subsistere. etc. (traditiones) non sunt ambiguae, etc. de hijs nulla lis oritur, etc. Plutarch refert Anachatsin, prudentem sane virum, vehementer operam Solonis irrisisse, quando eum intellexit leges Atheniensibus conscriptas dare velle, etc. . And the Scriptures without the same, were in a manner of no use 
m Bosius de fig l. ●6. c. 10. Inanis fere & nullius fructus, etc. . They make the scripture a dead letter written in tables; & Tradition an Epistle of Christ written in the heart.  
Fourthly, they make the Pope and Roman Church the Register and authentical keeper of these Traditions, saying they are spiritually written in the heart of the church and Pope 
n Coster. enchir. de Scripture. Bos. de sig. l. 16. c. 10. Can. loc l. 3. c. 3. fundam. 4. , and not in books or parchments, at lest many of them. And although sometimes they seem to authorize them by the testimony of the primitive church 
o Bellarm de verbo Dei, l. 4. c. 9 Driedo de Eccles. dog. l. 2. c. 3. Stapl. Rel. c. 5. q. 5. ar. 2 ad. 6. Bosius, Ca●bo, & alij. ; yet they acknowledge, that they are not all of them found in the Records of the Ancient, but may newly in every age be brought to light by the Roman Church & Pope 
p Grets. def. Bellar. de verbo Dei, l. 4. c. 9 pag. 1713. & 1715. Azor inst. mor. p. 1. l. 4 c. 11. Bosius de sig. l. 3. c. 6. ; and so after a terrible rattling and thundering out of names of ancient Fathers and Counsels, in the cool of the business, the generation of these nonscript verities, for the greater part, descendeth from the loins of our adversaries Father, and fast friend the Pope.   

Section 2.  
The Protestants do not simply deny Tradition; but first we distinguish Traditions, and then according to some acceptations, with a subordination to holy Scripture, we admit thereof.  
First, our Adversaries maintain, that there be doctrinal Traditions, or Traditions containing articles of faith, and substantial matters of divine worship and religion, not found in the holy Scripture; to wit, Purgatory, Invocation of Saints, adoration of Images, Papal Monarchy, etc. These and all other such like Traditions, containing new parts and additions of Articles of religion 
a Bannes' 2.2. q. 1. are 10 de trad. Peres. Aiala. de trad. p. 3. Azor. just. mor. p. 1. l. 8. c. 4. P. Soto d●f. counsel. cath. Cum non sint in Scriptura, necesse est esse apostolicae traditionis. Saunder. de visib. monarch. l. 1. c. 5 Orationem pro defunctis: invocationem Sanctorum, etc. traditiones facit. , the Protestants simply condemn and refuse; and when we dispute against Traditions, we take the word in this notion: and herein is the main difference between them and us.  
Secondly, the name of Tradition in the writings of the primitive Doctors, is taken in three other acceptations.  
First, for external Rites and Ceremonies of decency, order, & outward profession in religion not found in the holy Scripture, but used as things adiaphorous, and not of the very substance of worship but accessary; of which kind, the primitive Father's mention sundry; to wit, The signing with the Cross, praying with the face towards the East, thrice dipping in water at Baptism, tasting of milk and honey 
b Tertul. de cor. mil. c 3. & in Apol. c. 16. Orig in Num. hom. 5. Ignatius epist. ad Pluladelph. justin. apol. 2. & orth qu. q. 118. Euseb. hist. l 3. c. 4 & l 4. c. 22. & l. 5. c. 22. Basil. de Spir. sanct. c. 27. Epiphan haer. 80 in fine. , etc.  
These ceremonies and the like used in the primitive Church, belong not to the substance of religion, but are indifferent things and mutable: and lawfully used or omitted, according to order, and commodity of every Church, and as they be subservient to godliness, taught in the Scripture 
c Aug. epist 11. & ep. 86. & ep. 118. & ep. 119. .  
Secondly, the report and testimony of the primitive Church, concerning matter of fact, and concerning the judgement and practice of the Apostles; such reports as explicate the meaning, or confirm the doctrine of the Scriptures; to wit, the testimony of the said Church, concerning the number, parts, and integrity of the Canonical Scriptures, and that the Apostles did baptize Infants 
d Orig come. 6. cap ad Rom. Ecclesia ab Apostolis traditionem accepit, paruulis baptismum dare. Hieron. contra Luciserian. Annescis Ecclesiarum hunc esse morem, ut baptizatis postea manus imponantur, & ita invocetur Spiritus sanctus? Exigis ubi scriptum sit, in Actibus Apostolorum. Etiamsi Scripturae authoritas non subesset totius orbis in hanc partem consensus, instar praecepti, obtineret. Nam multa alia quae per traditionem in Ecclesia usurpantur, authoritatem scriptae legis obseruarunt. , and admit none to the Lords Supper, but such as were first baptized and of elder years; That they which were baptised, were afterwards confirmed and received imposition of hands, etc. These are called of the Fathers, by the name of Tradition, and depend upon the holy Scriptures, and maintain the doctrine thereof.  
Thirdly, the primitive Church received from the Apostles lively teaching, the sum and explication of Christian doctrine in many principal parts thereof 
e Cassand. de ossic. boni viri p. 7. Qui nobis initio veram hanc, & germanam esse Christi & Apostolorum doctrinam, quae in ijs scriptis continetur, suo testimonio approbarunt, ijdem sane, & mentem ipsam, & intelligentiam corundem scriptorum, quam ex viva ipsa, & amplissima Apostolorum doctrina acceperant, posteris tradiderunt. Atque haec est, quae apostolica traditio & veritas non scripta, à nonnullis appellatur. ; and the interpretation of sundry places of holy Scripture, concerning the Articles of the Trinity, Incarnation, and such like: The which Creed, sum of doctrine, rule of faith, and exposition of the Scripture, being compared, agreeth with the written word: also the signification and translation of the words and phrases of the Bible in the several languages, is received from hand to hand, etc. the Fathers usually call these things by the name of Tradition 
f ●ren. l. ●. c. 4. Tertul. de prescript cap 13. Orig. proem. l. 1. de princip. ●uscb. contra Marcel. episcopum Ancyran. Epipha. haer. 69. Cyril. Alex. apol Council to. 1. & ad Theodos. de vecta side. Procles epist. ad Armen. ●ren. l. 3. c. 2. etc. 3. Basil. hom. 28. contra Sabel. & Arian. .  
The Protestants admit these three sorts or kinds of Tradition, according to the doctrine and meaning of the primitive Church 
g Apolog. Eccl. Angl. Harm. confess. sect 17. Chem. exam. p. 1. de Trad. Caluin. 1. Cor. 11.2. comm. Beza opusc. to. 3. Resp ad Claud. Saintes. pa. 18. & in Colloq. Possiacen. come. Gal. p. 3. Pet. Mart. come. Iud. 3. B Bilson of subject. p. 4. pa. 581. & 586. D. Field of the Church, l. 4. Herbrand. disp. pa. 117. n. 17. Lubbert. count. Bellar. de script. pa. 631. Hosiand. count. Greg. Val. pa. 235. 239. Zanch. de Scripture. & de oper. redempt. Whitak. controu. de Script. q. 3. c. 5. pa. 223. .  
First, ritual and ceremonial about things indifferent, to be used or changed according to the laws of every Church, and as they serve to edification, or otherwise.  
Secondly, Historical, which confirm and establish the doctrine of the Scripture.  
Thirdly, Doctrinal, by way of explication or plain delivery of that doctrine, which is verbally contained in the Scripture.  
But in the admitting hereof, we require two cautions; 1. That the holy Scripture be the rule of all Traditions whatsoever, thus far, as that upon examination they be conformable and subservient unto the same 
h B. Bilson: Teach what you will by tradition, so it agreed with the written word of God, we be not against it. Hosiand. Si eae traditiones urgeantur quae in ecclesia virgine suerunt: quae que 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admittimus. . 2. That they have the testimony of the primitive Church in the prime age thereof 
i Basil hom. 28. contra Sabel. & Arrian. Ne Spiritum sanctum à Patre & Filio separes, absterreat te Dominica traditio. Dominus ita docuit, Apostoli praedicaverunt, Patres obseruarunt. Martyrs confirmaverunt, satis tibi sit, ut dicas quem admodum edoctus etc. Tho. Walden doct. fid. l. 2. a●. 2. c. 19 De dubijs fidei debemus inquirere, quid senserunt Apostoli, quid successores apostolorum, & deinceps viri probati usque ad nostra tempora reliquerunt in scriptis, & secundum quod verba ipsorum concordant sic elicere veritatem. Cassan. de off. boni viri, ex Cath. trad. antiq perp. & universali, etc. , and scend to our days from the same by the stream of succession, through ages following; and were received as Apostolic in other Churches as well as the Roman.  
Thus the state of the question between the Papists and us in the Controversy of Traditions, stands in these three points.  
First, whether there be Traditions of equal authority with the Scripture, teaching divers parts of doctrine, or other articles of faith 
k Bannes' 2.2. q. 1. are 10. de trad. Orationes esse ad sanctos faciendas, venerandas esse corum imagines, etc. neque etiam impress & involute Scripturae  and religion besides the same?  
Secondly, whether any traditions are to be admitted, but such as being examined by the Scripture, as the supreme rule of divine truth, are proved conformable to the same?  
Thirdly, whether Traditions wanting the plain testimony of the primitive, and other precedent Churches 
l Caluin. contra Pigh. de lib. arbitrio. Non difficulter inter me & Pighium, in hac de traditionibus contentione convenire posset: si modo Ecclesiae traditionem, ex ce●to & perpetuo, sanctorum & orthodoxorum consensu demonstraret.  are to be received, upon the bore credit and asseveration of the Roman Church and Pope?  
The Papists in every of these affirm, and we deny. And they maintain many dogmatical Traditions besides the Scriptures: Also, they will have Tradition of equal authority with the written word, and to be believed absolutely without subjection to the Scripture. And they give authority to the Pope and Roman Synagogue to obtrude upon us Traditions of a later hatch, and such as were unknown and unheard of by the primitive Church, yea many which their own Doctors, not long since have condemned.  

Two Arguments against the Doctrine of Popish Traditions.  
Argu. 1. If Popish Tradition be a part of the rule of faith, and of equal authority with the written word, than it must have the same or equal testimony and confirmation therewith. But it hath not such testimony and confirmation.  
The written word of the New Testament was confirmed these five ways: 1. By the lively testimony of the Apostles 
m ●●n l. 3. c. 5. Discipuli veritatis existentes, extra omne mendacium sunt. , God bearing witness with signs and wonders, and miracles, and gifts of the holy Ghost. 2. By the Scriptures of the Old Testament. 3. The primitive Church had the very first copies and authentical writings of the Scripture delivered by the Apostles own hands 
n Tertul de prescript. c. 36. Apud quas ipsae authenticae liturae eorum recicantur, sonantes vocem & repraesentantes faci●m cuiusque, etc. Aug. count. Faust. M●nich. l. 28. c. 2 & l. 33. c. 9 . And that Church delivered the Scripture to posterity, witnessing from whom they received it. 4. The written word hath the general approbation and testimony of the whole Church of Christ in every age thereof until this day, witnessing that the same is divine. 5. The written word hath many impressions and notes of divine verity and grace in itself 
o Horant. loc. Cath l. 2. c. 2. Reverentiam, sua sibi maiestate ultro conciliat. Greg. Val. to. 3. d. 1. q. 1. p. 5. Ita lectoris mentem commovet ut nulla alia doctrina. , whereby it persuadeth the faithful, and assureth them that it is the word of Christ: But Popish Traditions want all these confirmations.  
First, in special or distinctly they have no testimony of holy Scripture: The Apostles or Christ himself never preached them, for any thing we can certainly understand; they never referred people unto them, but oftentimes both in the Pharisees and Gentiles condemn Traditions, which were very like unto these of Popery: Math. 15. Mar. 7. Col. 2. etc.  
Secondly, the primitive Church doth not plainly affirm, that she received them from the Apostles mouth, as it did the books and doctrine of the New Testament. Our Adversaries allege some dark and uncertain speeches of Fathers in proof of their Traditions: but they must either give us plain and manifest testimonies, or else acknowledge that the Scripture is more evidently confirmed by the primitive Church than Tradition; which is the thing I affirm.  
Thirdly, the Papists want the perpetual consent, and general approbation of the whole Church in every age for their Traditions, which the jesuits confess in regard of sundry of them 
p Azor. instit. mor. p. 1. l. 4. c. 11. Grets def. Bellar. de verbo Dei, l. 4. c. 9 Fieri potest, ut ante actis seculis, res non suerit plane patefacta, etc.  aliquid censeatur apostolica traditio, ●on est necesse, ut omni tempore ab universis fidelibus creditum sit. .  
Fourthly, our Adversaries are forced for want of better proof, to confirm their Traditions by the testimonies of counterfeit and bastardly writings, bearing the names of ancient Fathers, Abdias, Martialis 
q Bellar. Recog. l. 2. de monach. Epistolae Martialis Apostoli, & liber Abdiae, de rebus gestis Apostolorum citantur 〈◊〉 nobis, tum hoc loco, tum alibi, quoniam ab aliquibus reciptantur. , Dennis Areopagite 
r Gaietan. come. Act 17. An iste fit ille Dionysius, qui scripsit libros de divinis nominibus & coelesti hierarchia, certum non est. , Decretal Epistles 
s Azor. instit. mor. p. 1. l. 10 c 8. Quamuis eiusmodi epistolae decretales, non ita constantem & certam authoritatem apud omnes habeant. , etc. of the credit whereof many among themselves doubt. And for want of primitive Fathers, the Papists 
t Greg. Val. to. 3 d. 1 q. 1. p 7. n. 45. pag 377. Carb. introd l 4 c. 8. pag 472.  make their school Doctors living within four hundred years, one of their witnesses and means to prove Tradition by.  
Fiftly, Popish Traditions in themselves, to wit, the Pope's royal Supremacy, Adoration of Saints and Images, church-service in an unknown tongue, single life of the Clergy, Communion in one kind, praying to dead men, etc. are repugnant to the holy Scripture: and many Articles of Tradition lately defined by the Trent Council, were in former times either opposed or doubted of, by learned Papists and Schoolmen 
u Biel. 4 d. 17. q 1. allegeth divers Schoolmen, doubting of auricular confession. B. Rhenan. in Tertul praef. ad Lector. See Bonau. 4. d. 11. q 2. de Transubstantiatione. Altifiodor, sum. l. 3. tr. 8. c. 5 quaest. 6. of invocation of Saints. Multi dicunt quod nos nec oramus Sanctos, nec ipsi orant pro nobis, etc. .  
And from these premises I reason in this manner: That whose credit and authority depends only upon the Roman Church now being, or upon the same since the six hundredth year, is of inferior credit to the scripture: whose authority dependeth upon the testimony of the holy Ghost, speaking in the Scripture, upon the plain testimony of the Apostles, and upon the testimony of the primitive Church, which received them from the Apostles: and lastly, upon the general approbation of the whole Catholic Church since the Apostles until now, no true Church of Christ ever doubting of them.  
The authority of Popish Traditions, depends only upon the Roman Church, etc. and they want all other plain testimony, in regard of such a measure of testification, as the holy Scripture hath the same.  
Therefore the authority of Traditions is inferior to the authority of the written word.  
Argum. 2. Those things which proceed from the will of God only, can be made known unto us no other way, but by the revelation of the Scripture. All Articles of Faith and precepts of manners, concerning the substance of Religion, proceed from the will of God only. Therefore they can be made known unto us by no other means but by the Scripture.  
The first proposition is delivered by divers learned Doctors of Rome: Thomas Aquinas teacheth the same in express terms 
x Tho. Aq 3. q. 1 ar. 3. A●●. de doct. Ch●ist l. 2. c 9 〈…〉 〈◊〉 D●●● qua●●● voluntatem e●us. L. 3. c. 1. Homo timeus Deum, voluntatem eius, in Scriptures sanctis inquirit. Bellar. de pec. l. 6 c. 3. Non est de ●ebus quae pendent à divina voluntate, aliquid asserendun, nisi Deus ipse in Script. sanctis, tale aliquid revelaverit. , saying; Ea quae ex sola Dei voluntate proveniunt, etc. nobis innotescere non possunt, nisi quatenus in sacra Scriptura traduntur, per quam divina voluntas nobis innotescit. The things which proceed from the will of God only, cannot be made known unto us but so far as they be delivered in holy Scripture, by which Gods will is manifested.  
Gerson the Chancellor of Paris 
y Gers. exa. doct. p. 2. consid. 1. Gabr. Can. miss. lect. 71. Verbum Dei sacra Scriptura, quae ab ore Dei procedit, ipsius indicat voluntatem: per quas solas plenam Dei voluntatem intelligere possumus. Gers. p. 1. serm. de Circumcis. Dom. consid. 1. Sacra Scriptura est regula sufficiens pro regimine Ecclesiae. , Men must dare to say nothing in divine matters, but that which is delivered in the sacred Scripture. The reason whereof is, because the Scripture is given unto us a sufficient and infallible rule, for the regiment of the whole Ecclesiastical body and all the parts thereof, to the end of the world.  
The second proposition is manifest, and also testified, Mat. 16.17. 1. Cor. 2.9.10.11.      

Paragr. 4. Canus concerning Traditions.  
T. W. Canus his words are 
a Canus loc l. 3. c. 3. sundam. 4. ; To the confutation of Heretics, there is greater force in Tradition then in Scripture. And again; Tradition hath greater strength against Heretics than the Scripture; yea, almost all disputations with them, must be determined by the Scripture. Master White setteth down Canus his meaning in this manner: There is more strength to confute Heretics in Tradition, then in the Scripture; yea all disputations with them, must be determined by Tradition, etc.  
1. M. White leaveth out the adverb fermè almost, or in a manner.  
Answ. 1. Canus accounteth the Scripture of itself, altogether insufficient to confute Heretics, because the sense thereof whereupon confutation dependeth, is only attained by Tradition 
b Quis verus ac legitimus Scripturae sensus, non nisi traditione ecclesiae certo cognosci posse. .  
2. He maketh Tradition the touchstone 
c Lydius lapis, etc. in manu Ecclesiae, quo falsas verasue doctrinas exploraret. Lindan. Panopl. l. 1. c. 2. unica sacra anchora Catholicae Ecclesiae, traditio.  whereby false doctrine is examined and tried; whereupon it followeth, that as M. White speaketh, all disputations must be determined thereby.  
Thirdly, he affirmeth, there is greater strength in Tradition to confute Heretics then in Scripture.  
Fourthly, all Controversies must be decided by the sense of the Scripture; but Tradition contains the sense of the Scripture 
d Canus ib. St●n●rt. come. ● Cor. 11. . Therefore all controversies, according to Canus, must be determined by Tradition.  
Object. 2. M. White conceals the reason, which Canus rendereth of his speech.  
Answ. 1. Master White did never intent to writ out all Canus his book. 2. Canus his reason changeth not the sense of his speech, but confirmeth the same.  
Object. 3. Canus borroweth his assertion from Tertullian, which Mr. White concealed.  
Answ. First, Canus himself affirmeth no such thing, but only in confirming his opinion, useth the testimony of Tertullian, with five other Authors 
e Egesippus, Ignatius, Iteraenus, Hilatius, Vincentius Lyr. ; neither is Tertullian, but Vincentius Lirinensis, placed next in order to those words of Canus.  
Secondly, Tertullian is not of Canus his judgement; for although in his book of Prescriptions, he say upon occasion, that Heretics must be confuted by Tradition: yet he neither meaneth all Heretics, but such as denied the Scripture in whole or in part 
f Legi● & Prophetarum, quaedam probat, quaedam improbat : neither by Tradition understandeth he a divers doctrine from the Scripture, but the preaching and doctrine of the Apostles and primitive Church by word of mouth, containing the very same matter in substance with the written word 
g Regula sidei est, ●num omnino Deum ●●le, etc. Quid est hoc depos●tunit tam tacitum ut alterius doctrinae deputetur? , and making no addition of other parts or points of faith thereunto.  
If this Popish Priest could show us his Traditions about the Supremacy, Transubstantiation, Purgatory, Invocation of Saints, etc. in Tertullian, he spoke to the purpose: but now he equivocates only in the word Tradition, and deludeth his followers, persuading them that they have this old Doctor on their side. But in very deed Tertullian 
h Tertul de car. Christi c. 2. etc. 7. de resur. car c. 3. etc. 45. & count. Hermo. c 22.  effectually and constantly maintains the perfection of the Scripture, and confutes the opinion of Canus 
i Canus loc. l 3. c. 3. , and other Papists who say; That the Apostles delivered not all the mysteries of Religion to the faithful in public, but some part thereof in secret to the perfecter sort 
k Tertul. de prescript c. 22. Iren. l. 3. c 14. .  
T.W. Saith, they distrust not the Scripture, nor want the same to prove their Catholic doctrine.  
Answ. 1. The same is not necessary to prove their Catholic doctrine, all parts whereof can better stand without the Scripture then with the same. 2. They lock up the Scripture in chains and muzzle it, and will not suffer the same either to go one foot, or speak one word more than their Pope allows it. 3. The Scripture as it speaketh in his own voice, or in the voice of the primitive Church; or lastly, as it is expounded by many of their own Doctors, will not prove their Popish Articles: witness first the place of Math. 16. which Stapleton 
l Stapl. Rel. c. 3. q. 1. ar. 1. Est haec Christi verbalis constitutio, etc.  saith, verbally maintaineth the Supremacy, but according to the general consent of Doctors, and many Popish Writers, contains no such thing 
m Origen, Cyprian, Hilary, Ambrose, Hierom, Chrysostom, Augustine, Leo, Eusebius Emissen. Isiodor. Beda, Haimo, Rabarus, Li●a, Hugo Victor. Aeneas Silvius, Cusanus, Gerson, gloss. Gratian. Panormitan. Gloss. ordinaria, Willermus, Stella, etc. See Aeneas Silu. hist. Concil. Basil. . The Text of S. john, from which only they derive auricular confession, joh. 20.23. according to Scotus 
n Scot 4. d 17. q 1 are 1.  and Caietan 
o Caietan. come. joh. ●0. Fateor, etc. , two of their most subtle Doctors, contains no precept of that Sacrament. The place of Paul, 1. Tim. 6.10. commonly produced by them for Traditions 
p Caietan come ● T●●● 6. Commi●●um gregem sub d positi no●●●e custodiendum mandat. , and hotly pressed by Suarez against the King's Majesty 
q Sua●. de●●fid. Cath. count. sect. Angl. l. 1. c. 10. , to prove that the English faith is not Catholic, because the same is not received of Roman Prelates who are the Timothees, in whose custody is the heavenly disposition of sacred truth; according to Lira, Thomas, Caietan, Guilliandus 
r See their commentaries upon 1 Tim. 6. v. 20. , etc. hath another sense & meaning. And their only text for the fire of purgatory, 1. Cor. 3.15. according to Alchasar 
s A●chas. come. Apoc. 11. v 2. ●●t. 5. Non arridet eorum expositio, qui ad 〈◊〉 purgatory applicant, etc.  a famous jesuite, treateth not of this purging fire.  
And in very deed, the great frame of Popery, both for the doctrine and exposition of the Scripture, leaneth only upon the Lateran Church, holden up by the shoulders of Friar Dominick 
t Antonin. sum. 〈◊〉 p. 3. t●t 23. c 4. 〈◊〉. Summus 〈◊〉 ●lex 〈…〉 ●ccl●sia, 〈…〉 ●olu● 〈…〉 ●●piceret, ex aduer●o vir Dei Dominicus occurr●bat, & humeris superimpositis, totam illam casuram fabricam sustentabat Ga●zaga de o●●●●raph. relig. par. 1. pag. 1. Reversus ad quandam Crucifixi imaginem fer●entius se●et orabat, ab eaque ut labentem eius domum, omnino tanquam minitantem ruinam 〈◊〉 a●et, praeposi●us est  and Ignatius Loiala, and their generation. And the Papists are destitute of the Tradition, they so eagerly contend for, Neither are they able to prove one main or capital Article of their Trent faith by Tradition, beginning in the primitive Church, and descending to our age by the perpetual current of the Doctors of the Church ever since.  
T. W. Thus we see how our Doctor by his fowl collusions, hath laboured several ways to oppress and obscure the worthiness of God's Catholic Church.  
Answ. The present Roman Church, in respect of those Articles which it maintaineth against the Church of England, is not Catholic.  
T. W. He falsely ascribeth unto her head an usurping sovereignty.  
Answ. The earth never felt nor saw so fowl an usurper as the Pope: who exalteth himself above the law of Christ, conculcates the highest Majesty upon earth 
u Lamber. S●●nab. hist. Germ. Henricus imp●rator nudis ped●bus, ieiunus mane usque ad vesperam perstabat Rom. Pont sententiam expectando● hoc secundo hoc tertio die fecit. Navele. Gen. 4● Summus Pont. Imperatoris collum pede comprime●s ait, Super aspidem & basiliscum, etc. Math. Pa●is hist. Angl. Heuric 3. Nun rex Anglorum, noste● est vasallus & mancipium, etc. Gers. de potest. eccles. lect. 11. , encroacheth upon the right of the Church 
x Zabar. de schi●. pag. 560. Ex hoc infiniti secuti sunt errores, quia Papa occupavit omnia iura inferiorii eccles. , and had he power to his will, would be an absolute Monarch, both spiritual and temporal over all the world 
y Papir. Masson. de episc. Vib. l. 5 in Bonis 8 Cum Ponisacius non Galliae solùm, sed mundi dominum, se esse praedicaret. .  
T. W. She ever sendeth forth most glorious beams of splendour and truth, and perpetuity, according to that of the Psalmist, He hath set his Tabernacle in the sun; which contrary to our invisibilists for these 1600. years, did never set under the Horizon of an universal latency: That sun which never expatiates beyond the Tropics of God's Traditionarie or written word; that sun which with it defining, and infallible authority, in explicating the true sense of God's word, dissipates and dissolves all clouds of error: finally, that sun whose concentrous uniformity could yet never brook any innovation or novelty.  
Answ. We both of us, Protestants and Papists, acknowledge a visibility of the Church, and a perpetuity of divine truth in the same, but we differ about the manner hereof. You will have it at all times gloriously visible, alleging Psal. 19.4. and to profess truth entirely, free from all error and corruption, and that the Popes and Prelates do thus: But we read your own Authors 
z Alph. Castr. con. hae● l. 1. c. 4. Plati. in Iul 1. , complaining of gross ignorance, hellish wickedness, and damnable hypocrisy in your Popes and Church 
* Bern in Ps. qui hab. s. 6. & 7. & in Cant. serm. 33. Serpit hody putida tabes, per omne corpus Ecclesiae. Abbas Vsper. Sapientia prae omnibus invisa, etc. Gers. ep. Brugis scripta to. 4 Ita à pla●ta pedis usque ad verticem, etc. Con. Basil. ep. synod. Cum omnis Christianae, & ecclesiasticae di ciplinae vita extinct● sit, etc. Adr. 6. citatur ab Espenceo, Tit. 1. p. 71 Quibus (peccatis) ad desperationem fere laborat. : And the Scripture prophesieth of an Apostasy from sincerity of faith, in the outward face of the visible church, and premonisheth concerning Antichrists coming, and deceivable errors, 2. Thess. 2.  
There shall be in all ages a visible Church in earth, some parts whereof profess divine truth in the substance of Religion; but that there must be a Church in all ages gloriously visible, and wherein the chiefest Prelates sincerely maintain God's truth without all error, is a matter affirmed by yourselves, but controlled by experience and truth. And the princely Psalmist affirmeth no such thing, Psal. 19.4. speaking literally of the Sun, Gene. 1.16. and mystically of Christ, according to the exposition of your own Authors 
a jansen. paraphra. Psal. 18. Genebrard. come. ib. v. 6. Bellarm. explan. Psal. 18. .  
Also, your Roman Church is of later days, become indeed a planet or wandering star, Jude, v. 13. but yet hath little similitude with the Sun, unless in scorching heat, whereby it consumeth the sap and moisture of goodness: and many people by reason of the wrong and oppression they receive from your Pope, do curse and cry to God for vengeance against him 
b Math. Westm. an. 1246. Devotionem in odium, & maledictionem conuerteba●t, etc. : like as some Inhabitants of afric, are reported to curse the sun when it riseth, because of the vehement heat, wherewith it annoyeth them.  
Neither is the motion of your Church within the Tropics of written or traditionary word, as you pretend; but indeed within the compass of the Pope's spirit and will 
c Sext. decret. c. 1. Romanus Ponti●ex, qui omnia iuta i● scrinio pectoris sui censetur habere, etc. , you conculcate the written word, excluding it from being a principle of Religion 
d Bos de sig. l 16 c. 10. Scriptura non refertur inter eiusmodi principia. , and you regard not the Traditions of the Apostles or primitive Church: and unless you may have liberty to canonize a new traditionary word, you are unable to justify the Articles which we oppose, and you defend. We expect primitive Traditions 
e D. Fulk cont● Rhem. 1. Tim. 6. n. 3. You are never able to prove your traditions from hand to hand, from age to age, from bishop to bishop, whereof you falsely boast etc. , and antic Ordinances of the Apostolic Church, and you tender us novelties, and articles of a later hatch; and you deal with us as Tertullian speaketh of the Gentiles 
f Tertul. apol. c. 6. ; Laudatis antiquitatem, & nouè de die vivitis: You magnify antiquity, but fashion your Religion after a new cut.  
And surely, will you but indifferently consider, it will appear that the very body of your Church is cast into a new mould: and whereas in the Apostles age, and many descents after, it was a spiritual state, now it is become an earthly Monarchy and kingdom of this world 
g Zabarel. de schism. pag. 559. Quidam summi Pontifices, qui magis ad modum terreno●ū principum, quam Apostolorum Ecclesiam rexerunt. Saunder. de visib. monarch. l. 2 c. 4 Tam sacerdotalis, quam regia potestas, communicata est pastoribus ecclesiae. Bellar. Recog. pag. 21. Ex illis verbis, joh. 21. Pasce oves meas, colligi authoritatem imperandi regio more. Sext. c. periculos. gloss totius orbis tenet principatum. , contending in our days 
h Bellar. Recog. de sum. Pontif. l. 5. c. 4 Dum haec recognoscerem, acriter de hac re, inter scriptores disceptabatur. Fr. Bozius lib. 5. de temporali monarchia Papae. Bos de sig. l. 16. c. 1. Papir. Masson. de episc. Vib. l. 5. in Bonifac. 8. Pontifex maiore odio incensus mittit in Galliam quendam clericum archidiaconum Narbonensem, cum literis quas publicari iubebat. Illae autem continebant diras in Philippum, nisi in temporalibus aeque ac spiritualibus subditum se Romano Pontifici profiteretur.  more eagerly for the dominion of the earth, than it did in the prime age for the inheritance of heaven: your grave Divines at Rome and other places, do at this hour eagerly propugne the temporal Monarchy of the Church. And the thirst of your Pope after worldly dominion, is so unquenchable, that Kings and Princes the Lords anointed, whose Majesty by divine law is sacred as his own, Psal. 82.2. Exod. 22.28: and which no religion besides Popish, did ever violate or assail, have their lives and kingdoms in jeopardy, and sometimes there is but a step between them and death, by means of your religious projects. And whereas in times past it was Catholic conscience, To fear God and honour the King 
i Tertul. de idol. c. 15. Quod attinet ad honores Regum & imperatorum praeceptum habemus, in omni obsequio nos esse oportere, etc. Contra Scap c. 2. Colimus Imperatorem, etc. ut hominem à Deo secundum, & solo Deo minorem. Polycarp. apud Euseb. hist. l. 4. c. 15. Chrys. ad Rom. hom. 23. & ad pop. Antioch. hom. 2. Greg. Naz. or. 18. ad cives trep. Cyril. Alex. epist. dedic. ad Theodos. in lib. contra julian. Theodorit hist. l. 4. c. 8. Aug. de verb. Dom. ser. 6. . 1. Pet. 2.10: and all the world believed Christ jesus, speaking in Solomon, By me King's reign, Prou. 8.15: and no person had right to remove the Diadem, and take the Crown from the King's head, but God himself, Ezech. 21.26. 1. Sam. 15.28: in our days the Tricrowned Priest and Nazarite of Rome, either by a spiritual or mixed jurisdiction (such as Esay describeth, saying; Thy wine is mixed with water) can unloose and knap in sunder the girdle of Princes, even as a thread of Tow is broken: And imperial Sovereignty, the pillar & foundation of tranquillity and piety in the Commonwealth 
k Chrys. ad pop. Antioch. hom. 6. , 1. Tim. 2.2. jud. 21.25. must depend upon the courtesy and ankle bones of a Popish distinction 
l Bellar. de Pontif. Rom. l. 5. c. 6. Non potest Papa deponere Principes, etc. tanquam ordinarius judex: tamen potest tanquam summus princeps spiritualis. Non direct & immediate, said indirect & in ordine ad spiritualia. Vide Saunder. de visib. monarch. l. 2. : and Traditionary exposition of Scripture, fetching his pedigree from Pope Hildebrand, to wit; Surge Petre & macta, Act. 10.13 
m Baron. annal. to. 11. ex Gregorio 7. Sentent. Card. Baronij. super excommunicate. Venet. . That is, Go kill and confounded Kings.    

CHAP. V.  

Paragraph. 1. Whether inward faith be needful to make one a member of the Church.  
T. W. Master White suggesteth, that we require not any true and inward faith, or other virtues, to denominate or make one a perfect member of God's Church, but only an inward show thereof: and to this end introduceth Bellarmine 
a Bellarm. de eccles. l. 3. c. 2. , speaking thus: Not inward virtue is required to make one a part of the true Church, but only the external profession of faith.  
Answ. Here again you play the falsary; for D. White produceth Bellarmine to no such end.  
Your Compartner A. D. had said; The note of sanctity belongeth not to the Protestants Church, by reason many of their people are evidently more wicked, than they were in former time.  
Doctor White, besides other answer, denies the consequent of this reason, affirming; That Papists themselves do not make personal sanctity a note of the Church; and for proof hereof 
b Harding. Staphilus. Baronius.  he produceth Bellarmine, etc. From whose assertion it followeth, that the former illation of A. D. is false. For if no inward virtue be required to make a Christian an absolute member of the true Church, but only external profession of Faith, and communion of Sacraments, then personal sanctity which consisteth principally of inward virtues, is no note of the Church, because the same is separable from many true members thereof.  
T. W. Bellarmine acknowledgeth, that all Theological virtues are found in God's Church, and that inward virtues are necessary for a Christian soul: and he compares such as want the same, to the less profitable and excremental parts of the body: and Master White wrongeth the Cardinal, who saith; That a man only of outward profession, is but aliquo modo pars ecclesiae, meaning only in an imperfect or equivocal manner of being, etc.  
Answ. First, this removeth not my Brother's answer to A. D: for although Theological and inward virtues, be always found in some members of the Church; yet the same may be wanting in many 
c Stella come. Luc. ●8 Nunc adeo crevit vitiorum tempestas, etc. Lambert. Scafnaburg hist. Germ. pag. 210. O mo●es, O tempora, etc. Platin. vi●● Mar cel. 1. Vitia nostra eo crevere, ut vix apud D●um misericordiae locum relinquant. Council Basil. resp. synodal. Omnis ecclesiasticae & Christianae vitae disciplina, ubique pene extincta videtur. , and sometimes in the most: and the multitude of those which want them, being according to Bellarmine, absolute members of the visible Church, may be more wicked than people were in former times.  
2. The last part of the answer, which is, That a man of outward profession only, is a part of the true Church, in an imperfect and equivocal manner of being only, is both repugnant to the Tenet of your own Doctors 
d Stapl. Rel c. 1. q. 2. ar. 1. notab. 5 Solent haeretici dicere, sanctos esse proprie membra ecclesiae, alios improprie & aequivoce: sed falluntur, etc. Bannes 2. 2. q. 1. ar. 10. , and subverteth the Popish Church: for hence it followeth, that the Roman Pope when he is a wicked monster 
e Platina vita Ioh 13. Sunt qui scribum hunc sceleratissimum hominem, seu monstrum potius, etc. , and Devil incarnate 
f Constan. Concil. sess. 11. ar. 5. Fax vitiorum, & diabolus incarnatus. Benedict. 9 apud Baron. annal to. 11. Alexand. 6. apud Guicciardin▪ & alios. , is not the visible head of the Church: for he which is a member in an equivocal manner of being 
g Bellar. de ima. l. 2. c. 21. Quod non dicitur, nisi improprie, simpliciter negari potest. Stapl. Rel. c. 1. q. 3. ar. 6. ad. 4. Nisi forte aequivoce, quod perinde est ac non esse. ; to wit, like a wooden leg, or a head of brass, is no organical part, no head or instrument to cause influx of Faith or Sacraments into the body of the Church, as our Adversaries maintain their Pope doth. And hence it followeth, that the Roman Church is many times a breathless and headless lump, without any Faith or Sacraments; and as the head is equivocal, so the faith and religion, is in name only such, and not in definition.  
Lastly, if as Bellarmine saith, those persons which want inward virtues, are no otherwise members of the visible Church, than the hairs of a man's head, his nails and evil humours, are members of a natural body; it is worthy the inquiry, how Popes and Prelates being such, can be the foundation of the militant Church or principal parts whereof the same consisteth; seeing it was never yet heard of, that hairs, nails, or evil humours, did principally constitute the frame of the natural body of man.   

Parag. 2. Bellarmine concerning ignorance, and implicit faith.  
T. W. Master White allegeth Bellarmine 
h Bellarm. de justif. l. 1. c. 7. , saying; Faith is better defined by ignorance, then by knowledge; to prove, that among us the lay people are not bound to know what the matters of faith be. But Bellarmine speaketh of such knowledge as proceedeth from the demonstrable evidence of the thing known, and is incompatible with faith; and not of Christian understanding, going with faith, and proceeding from divine revelation▪ for shame Master White forbear to seduce any longer the ignorant, etc. making them believe, that Bellarmine doth support a supine, and affected ignorance of the articles of faith.  
Answ. 1. Bellarmine in the Chapter whence these words are taken, disputeth against Caluin 
i Nunc adversus Caluinum, etc. , and excludeth from faith such knowledge as he affirmed to be necessary thereunto. But the knowledge which Caluin required unto Faith, was not the knowledge of demonstration, such as the Manichees would have; 
Bonaven. 3. d. 24 exposit. textus.  but only the knowledge of revelation, that is, the conceiving by understanding, the object believed, as the same is propounded in the Scripture.  
2. Bellarmine gives instance in children, women, rural and unlettered persons, who (saith he 
k Bellar. de instif l. 1. c 7. Cum maxima a pars fidelium vel propter aetatem puerilem, vel propter serum muliebrem, etc. Vide Stapl. Rel. c. 5. q. 3. ar. 4. ad. 8. Espenc. come. 2. Pim. 3. Decantata hody per Catholicos Carbonarij fides, qui quicquid crederet interrogatus, responderit, credere se quod credit ecclesia, & ecclesiam itidem credere, quod ipse crederet. ) are numbered among the faithful, and believe the articles of the Trinity and other points of Faith, although they scarce conceive any thing in their minds besides the sound of the words. Hence it followeth, that Bellarmine excludeth from faith as a thing generally necessary thereunto, all distinct knowledge of the matters believed: and then saying in the conclusion of the Chapter: That Faith is better defined by ignorance then by knowledge, he can mean no otherwise, but that gross ignorance in divers persons may stand with faith; and by the word noticia, he understandeth both the science of demonstration which the Manichees 
l Aug. de util. cred ca 1. Greg Val. to. 3. d. 1. qu. 2. p. 2. Manichaei contendebant, nihil esse amplius credendum, quam quod possit evidenti ratione demonstrari.  required in faith, and also the knowledge of revelation which Caluin requires.   

Paragr. 3. Whether Navarre make it heresy, to dispute of matters of faith.  
T. W. Master White allegeth Navarre, saying; It is heresy for a lay man to dispute of matters of faith. But the said Author maketh it only mortal sin, and a less offence than heresy.  
Answ. In the sextus Decretalium 
m Sext. decr. l. 5 tit. 2 de haeret. c. Quicunque. , the prohibition, forbidding lay men to dispute of the Catholic faith, under pain of excommunication, is placed under the Title De haereticis: and Navarre in his Manual 
n Navar. enchir. c 11. n. 26. silvest sum. v. disp. Linwoood l. 5. de Magistr. c. praeterea. gloss. Laicus nullo modo disputare debet de fide publice vel occult. , condemning in lay men all disputation concerning matters of Faith, confirms his assertion by that Text of the Canon law: and this gave my Brother occasion to suppose, that Navarre accounted the same heresy. And in those places where Popery is in full strength, if lay men dispute and question matters of Faith, the sacred Inquisitors will be bold to examine whether they smell of heresy or not 
o Hasen Muller. hist. jesuit. c. 3. Si contra disputent, ad domum Inquisitionis remittunt. ; and if eftsoons they do the same, their law will pronounce them Heretics indeed.    

CHAP. VI  

Paragraph. I. Whether Synesius be abused concerning his own marriage.  
T. W. Master White, pag. 343. produceth a testimony from Synesius Bishop of Ptolemais, who in an Epistle to his friend Euopius, writeth thus: 
Niceph. hist. eccles. l. 14. c. 55.  The sacred hand of Theophilus hath given me a Wife, and hereupon I testify to all men, that I will neither forsake her, neither privily as an adulterer keep her company, but I will pray to God to sand me by her many and good children. Here our Ministers incredible deceit (of which he is to himself most conscious) lieth, in applying the words, spoken by Synesius when he was a lay man, to him as he was afterward a Bishop and Priest, etc. Synesius after he was created Bishop of Ptolemais, lived for all the time after separated from the company of his wife: and he acknowledgeth in this very Epistle, that marriage, with a determination, not to leave the company of his wife, is a sufficient bar or let to Priesthood.  
Now what do you say Master White? do you not think that this your perfidious dealing being once made known, will become odious, & c?  
Answ. Master White saith, you have a brass visage, and are able to outface even impudency itself.  
1. It is true, that Synesius whiles he was a lay man, penned this Epistle to Euopius: and being solicited by Theophilus and others, to become the Bishop of Ptolemais, excuseth himself as unfit for so great a function: and among other impediments allegeth his marriage, professing that he would by no means forsake his wife. But Theophilus and the rest urge him notwithstanding to undertake the Episcopal function: And touching his marriage and all other demands proposed by him, they leave him to his own choice, to do as seemed good unto him. And it appeareth by divers arguments, that he forsook not his wife: 1. he saith expressly, he would not forsake her 
c Niceph. hist. eccles. l. 14. c. 55. Omnibus praedico, me illam prorsus deserturam non esse. , etc. 2. Nicephorus affirmeth, that it was committed unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by favour or dispensation to receive the priestly dignity 
d De quibusdam rebus, illi ambigenti, per commodam dispensationem sacerdotij dignitatem suscipere permissum est. : whereby it is manifest, that the Church condescended unto him, and gave him liberty to keep his wife. 3. It is affirmed by no ancient Writer 
e evagr. hist. l. 1. c. 15. Suidas. , nor by Baronius 
f Baron. to. 5. an. 410. n. 72.  himself, relating this Story, that Synesius forsook his marriage. 4. Langus 
g Langus annot. Niceph. l. 14. c. 55. Index expurg. Belg. in Lango pa. 77. hath not expurged it.  a Papist, in his marginal annotation, upon this place of Nicephorus, saith; that Synesius would not put away his wife. 5. It was not simply unlawful in those days for Bishops to live in marriage 
h Socrat. hist. l. 5. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. l. 12. c. 34. Concil. Constantinop. 6. in Trullo. c. 13. , and therefore Synesius being otherwise minded, there was no absolute necessity for him to forsake his wife.  
To the abusive conclusion of this Popish Priest, I answer with Seneca,  quisque est contemptissimus, ita est linguae solutissimae, The more unworthy any one is, the more slippery and riotous is his tongue.   

Paragr. 2. Concerning Paphnutius.  
T. W. For his further patronizing of Priest's marriage, he urgeth that often obtruded place of Saint Paul, Heb. 13. Marriage is honourable among all men, and at these words citeth in the margin Sozomen, as writing, that Paphnutius maintained the Protestants construction of that place, so as that Priests might absolutely marry at any time.  
Answ. Master White produceth the Story of Paphnutius, out of Sozomen, not to prove that Priests might marry at any time, as you belie him: but to show that Papists in the matter of Priest's marriage, are varied from the primitive Church.  
And as touching the place of Paul, Heb. 13.4. which you and others 
i Greg. Martin. ag. transl. Rhem. Heb. 13. ann. 3.  affirm to be wrongly translated. 1. it is manifest, that Paphnutius understood the place as we do, for otherwise it would not have served to prove the lawfulness of Priest's marriage, for which he produceth it 
k Sozom. hist. l. 1. c. 23. Grece. & Latin, c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 2. Chrysostome and Theophylact understand the same of persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Marriage is honourable to all, saith Chrysostome 
l Chrys. in Heb. hom 33. . And Vasques confesseth 
m Vasq. paraphr. in Heb. 13.3. Theophylactus interpretatur in omnibus hominibus. Lira. Caietan. D. Fulke ag. Rhem. Heb. 13. citeth more. , that Theophylact doth interpret it of all men as we do: and the latter part of the verse, Whoremongers and Adulterers God will judge, being an opposition to the first part, showeth that it is fittest to expound the same of persons.  
T. W. The Council of Nice did only tolerate and permit the marriage of Priests, before their entrance into Priesthood, but not after their consecration; which doth absolutely cross the scope of M. White, who will have it lawful for men to marry after they be entered into Orders.  
Answ. The learned Papists know, that this Story of Paphnutius, and decree of the first Nicene Council depending upon it, makes against them; otherwise why do they censure and reject it 
n Bosius de sig. l 5. c 9 Figmentum est quod de Paphnutio narratur. Baron. to. 3 an. 325. n. 128. Alan. Copus dial. 1. pa. 154. ?  
2. The Story being admitted, proveth that Matrimony and Priesthood are compatible; and that a Priest living in wedlock, may exercise his ministerial office, without any offence to divine law, or the primitive Ecclesiastical law.  
3. There can no solid reason be given, why the use of marriage before Priesthood, and continued afterwards; is rather lawful then that which is contracted after Orders.  
But the truth is, the best of you are in a wood, and opposing yourselves despitefully against God's ordinance, the Lord hath confounded you, partly by his express word. 1. Tim. 3.2.12. Tit. 1.6. which as plainly approves the matrimony of Ministers, as of any other persons 
o Tertul. exhort ad cast. c. 7. Vani erimus, si putanerimus, quod sacerdotibus non liceat, laicis licere. : and also by giving up your Popes and Clergy to such intolerable filthiness, as hath made your single life ridiculous to all the world 
p Read the story of joh. Cremon. Cardinal, the Pope's legate, who having the day before, in a synod at London, condemned Priests marriage, was himself taken at night in bed with a quean, etc. Henry. Hunting. hist. Angl. l. 7. Math. Paris. in Henric. 1. an. 1125. Math. Westmon. Henric. 1. pa. 31. Fabian chronicle pa 326. . And the best you are able to perform in this Argument, is to jeer and mow, and to befable your sectators with the fat conceit of a woman and a steeple; fitter to be uttered by the wiseman of a morris, than a Catholic Priest: of which Bernard saith 
q Bernard. de consid ad Eugen. l. 2. ; Toys and idle words are vanity in secular persons, but in a Priest's lips they be blasphemies.   

Parag. 3. Saint Augustine concerning fasting.  
T. W. The Doctor for the great aversion which he hath of fasting, and forbidden meats for certain days, writeth; that ancient Monks made no distinction of meats, and allegeth Austin 
r Aug. de mor. eccles. l. 2. c. 33. , etc.  
Answ. Doctor Whites assertion is 
s Digress. 45. ; That the ancient Monks were not the same or like the Popish, but of another kind, and among sundry other things they differ in their manner of fasting. For whereas the substance of the Romish fast is difference of fish and flesh, according to a positive law of the Romish Church: the ancient Monks knew not this Roman distinction of meats, neither did they formally observe the same; that is, 
Aug. ib.  by a general necessity 
t Continent se qui possunt, etc. multi neque vescuntur carnibus, etc. , or by vow, or with reference to the Pope's decree 
u Abstinent vel propter fratrum imbecillitatem, vel propter suam libertatem. ; or by esteeming any one kind of meat holier than another 
x Pietatem sedulo exercent, corporis vero exercitationem ad exiguum tempus pertinere noverunt. 1. Tim. 4.8. . But their fasting was a general abstinence from all dainties, either flesh or fish, or wine, or of any other kind 
y Non solum à carnibus & vino abstinent, sed etiam ab ijs quae ventris & gutturis provocant appetitum. . And they did this freely without compulsion, law, or vow 
z Propter suam libertatem. : Also upon just occasion they used any food indifferently, as Saint Augustine testifieth in the place alleged, saying 
a De n. or. eccl. Cath. c 33. Aug de Civit. Del, l. 16. c 37. Non cibi genere, sed aviditate immodesta quenquam cull. pandum. Aug. count. Faust. Manich. l. 30. c. 5 Christiani non haeretici sed Catholici, edomandi corporis causa, etc. non solùm à carnibus, verùm à quibusdam etiam terrae fructibus abstinent, vel semper sicut pauci, vel ce●tis diebus atque temporibus sicut per quadragesimam fere omnes, QVANTO MAGIS QVISQVE SEV VOLVERIT SEV POTVERIT. ; The same persons which refrain when they are in health, if sickness constrain them, receive any food without difference; yea, they which be in health, do courteously minister the same to the weak, and generally to all which cannot otherwise enjoy their bodily health: and whereas some persons foolishly refuse that which is thw. offered, they brotherly admonish them to beware, lest by vain superstition they rather make themselves unhealthful then holy.  
In the conclusion of this Paragraph, Master White is called an Advocate of venery 
b T. W. doth show himself so resolute an advocate of venetie, so now of epicurism. , by reason he defendeth Minister's matrimony; and of Epicurism, because he denies the Monkish distinction of meats: but it seems this Popish Priest never read Tertullian 
c Tertul count. Martion. l. 5. c. 15. , saying; Lust or venery is not ascribed to matrimony, not not by the very Gentiles, but to inordinate, unnatural, or prodigious lust, (such as the Roman Priests, Monks, and Popes 
d Paul joviu. vita Leo 10. l. 4. Platin. vita joh. 13. Onuphr. in Alexand. 6. , do exercise, if their own friends have done them right.) O how many wretched Priests in Italy, France, Spain, and other Regions, (saith Petrus Rauennas 
e Petrus Raven. serm. synod. Can. cited by Coccius p. 2. thesaur. Cath. l. 8. ar. 6. ) do by incontinency fly more swiftly than an arrow to the region of hell! And Holcot 
f Holcot sup. Sap. l. p. 182. Daemons incubi. Gignunt communiter pingues, grossos, & corpulentoes, etc. ; Our modern Priests are like satires or incubi through lechery: and as the incubi or night-mares are reported to have begotten Giants: So the Priests of Priapus and Beelphegor 
* Colunt hunc vilissimum Deum, etc.  (Baal-Peor, Numb. 25.3.) by the vehemency of lust, beget gross and corpulent children. And that Epicurus himself hath not equalled the Popish Monks in gluttony, is showed before, Chapter 2. in the answer to S. Hierom, §. 11.  

An observation concerning the matrimony of the Clergy.  
Because this Popish Priest being himself a votary, and disciple of one, who, according to Saint Hierom 
g Hieron. super Daniel. 11. De Antichristo, facilior interpretatio est, quod simulet castitatem, ut plurimos decipiat. , Shall feign chastity that he may deceive the more: doth very despitefully in sundry passages of his Treatise, condemn, abuse, and deride the matrimony of Protestant Ministers; therefore I will propose to the view of my Reader, some material observations concerning this matter: to the end it may appear what cause our Adversaries have, either to glory in their own pretended chastity, or to calumniate in others lawful marriage.  
1. The doctrine of the Romists concerning single life of Bishops and Priests, is contrary to the express word of God. 1. Tim. 3.2. A Bishop must be the husband of one wife, etc. one that ruleth well his own house, having his children in subjection, and verse 11. speaking of Deacons, Euenso must their wives 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Caietan. Mulieres pro uxores, proculdubio episcoporum & diaconorum. Hugo Card. Mulieres scilicet ordinandorum.  be grave, etc. let the Deacons be the husbands of one wife, ruling their children and their houses well. Tit. 1.6. 1. Cor. 7.2. And from the foresaid Scripture, Clement of Alexandria 
i Clem. Alex. l 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 199.  saith: The Apostle admitteth the husband of one wife, whether he be a Priest or a Deacon, or a lay man, which useth matrimony without reprehension.  
And again, All the Epistles of the Apostles which teach sobriety and continency, and which deliver innumerable precepts of matrimony, procreation of children, and household government, do no where prohibit or disannul honest and temperate matrimony. And this was the Orthodox faith of the prime Christians, who said 
k Ignatius cited by Langus, apud Niceph. l 4. c. 8. Dionys. Corinth episc. Niceph ib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; Impose the yoke of single life upon no man, for it is a perilous burden, and hard to be kept, even when it is obtained, if it be observed of necessity.  
2. In Tertullian 
l Tertul. exhort. ad cast. c. 7.  and Cyprians days, matrimony of Bishops and Priests was reputed honourable and lawful, Cyprian 
m Cypr. ep. 19 vel l. 5. ep. 15.  speaking of one Foelix, saith; That he administered the Priesthood under Decimus, and lived next unto him with Victoria his wife: And in another place 
n Cyprian. ep. 35 vel l. 4. ep. 10. , Let the priest Numidicus be placed among the presbyters of Carthage, who cheerfully beheld the Martyrs when they were burned, and with them his own wife, Lateri suo adhaerentem, tarrying by his side. And the Papists confess, that matrimony of the Clergy was lawful in the prime age of the Church. Hugo the Cardinal saith 
o Hugo Card. come. 1. Tim. 3. Tunc licebat sace●dotes habere uxores. : It was then lawful for Priests to have wives. Alphonsus Castro 
p Alph. Castro count haer. l. 13. v. sacerdotium. ; In the prime age of the Church we read that Priests were married. And Pammelius 
q Pamm● l. an. Cypr. ep. 19  upon the former place of Cyprian: In that age, because of the scarcity of single men, wedded Priests were chosen. And Aeneas Silvius 
r Aeneas Silu. ep. 136. c. Thaboritas. citatur à Coccio thesau to. 2. l 8. ar. 6. , afterward Pope; The primitive Church did not err, which permitted Priests to enjoy wives: And Gerson 
s Gerson. p. 4. Dom. octau. Epiphan. ser. de mod. vivend. coniug. collat. 2. Bonavent. 4. d. 37. q 3. Tunc non fuit indicta clericis continentia. Claud. Espenc. come. Tit. 1. Multis annorum centenarijs post Apostolos ecclesia primitiva defectu coelibum, habuit sacerdotes maritos. Conrade. Cling. loc. come l. 3 c. 36. Tempore nascentis Ecclesiae, usque ad Siricij & Innocentij tempora coniugati ordinabantur in sacerdotes. ; In the primitive Church Priests were married, because then there were but few, and by reason they had wives before their conversion; and they used matrimony soberly, and the Church was not yet endowed with temporal possessions.  
3. They which first disgraced wedlock in the primitive Church, were Heretics 
t It n. l. 1. c. 22. Clem. Al. storm, l. 2. in fine, & l. 3 per totum. Epiphan baer. 26 Tertullian, Origen, turning heretics. Aug. ep. 74 & de mor. Manic. l. 2. c. 18. : and in the year 320. the Eustathians 
u Sozom. hist. l. 3. c. 13.  were condemned for despising married Priests. And the decree of the Council of Gangra 
x Concil. Gangr. can. 4. , touching the same matter, is very well known.  
4. Although some ancient Father's embracing the conceit of Tertullian 
y Tertul. exhort cast. c. 3. etc. 9  and Origen 
z Orig, sup. Rom. l. 10. , and admiring single life, because of liberty and outward commodity: as also because the world favoured the same, did advance by their doctrine and example solitary chastity, and disgraced matrimony: and some of their speeches, and namely of Hierom 
a Hieron. in libris cont. jovin. Lud. Vives schol. Aug. de Civit. Dei, l. 16. c. 34. , scarce differ from heresy; yet the same Fathers 
b Hieron. l. 1. cont. lovin. Eliguntur mariti in sacerdotium. Plurimi sacerdotes habent matrimonia.  acknowledge, that married persons were elected Priests in those days. And Augustine 
c Aug. haeres. 40.  saith, The Church had many such. And Socrates 
d Socrat. hist. l. 5. c. 21. Gratian. d. 31. c. aliter & d. 36. c. Cenomannus. ; Not a few Bishops of the East, living in the Episcopal office, procreate children by their lawful wives. And Chrysostome 
e Chrys. sup. Tit. hom. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  saith, That wedlock is so precious, that with it one may ascend to the throne and dignity of a Bishop 
f Hist. Trip. l. 1. c. 10. Spiridion habuit uxorem & filios, etc. vit clarus, etc. .  
5. The learned Papists acknowledge, that matrimony in the Clergy is not prohibited by divine law, but only by Ecclesiastical or the Pope's law 
g Aug. Triumph. de pot. eccles. q. 92. ar. 3. Consilij & supererrogationis opus. Alphons. Castro count. haer. l 13. v. sacerd. Altisiod. sum. l. 4. tr. 9 q. 4 Tho. Aqu. 2. 2. q. 88 ar. 7. & Caietan, opusc. to. 1. tract. 27. Sot. 4. d 38. q. 1. ar. 1. silvest sum. v. matrim. Mich. Medin. de continent. c. 1. Azor. p. 1. inst. mot. l. 13. c. 12. Est communis sententia Theologorum veterum & recentiorum. . And sundry Papists 
h Aeneas Siluan Platin. vita Pij 2. & de gest. Concil. Basil. Multi saluarentur in sacerdotio coniugati, qui in sterili coelibatu damnantur. Panormitan. cum olim. de cler. Stephanus An●rerius. Durand. Lindan. Erasmus, etc.  have affirmed, that it were profitable for the Church to have the single life of the Clergy removed, because of that horrible scandal which Priests and ecclesiastics did bring upon their Order by whoredom and filthiness. And when after the 1000 year Pope Hildebrand generally obtruded the law of single life upon the Clergy, that Act of his is censured by Historians and others, as a novelty & a thing pernicious. Antonine 
i Antonin s●●. hi●t. p. 2. ●●. 6. c. 1. § 21  the Archbishop of Florence, and Sigebert 
k Sigeber. ch on an. 1074. 18.  reporting how this Pope removed married Priests from their office, say: This was done by him novo exemplo, after a new fashion, and as many conceived, of an inconsiderate zeal, and that it caused a grievous scandal in the Church: and how, few Priests after the enacting of this law lived continently; but some for lucre and vainglory feigned continency, and many did accumulate to incontinency, perjury, manifold adulteries, etc. The same is affirmed by Aventine 
l Auentin. annal Boio● l. 5. , Lambertus Scasnaburgensis 
m Lamber. Scaf hist. Germ. pag. 201. , Matthew Paris 
n Math. Paris. Wil Conquest. an. 1074. , and others.  
6. There was never generally, or in regard of the greater number, any true chastity in the Popish Clergy; and ever since the law of single life was obtruded, whoredom and bawdry so shamefully distained them, that they became a byword to the Christian world 
o Auentin. annal l. 5. Cauda salax sacrificulorum in proverbium abijt. .  
Bernard 
p Bernard. de conuers. ad cler. c. ●●.  complaineth in this sort: If according to Ezekiel his prophesy, we dig through the wall, we shall find in the house of God an horrible abomination: for after and beside fornication, adultery, and incest, the very passions of ignominy and works of filthiness, (Rom. 1.27.) are not wanting, for which the cities of Sodom and Gomorrha, the very nurses of filthiness were praedamned. Some of the Priests of the Church are besprinkled with the loathsome and mattery filth of this uncleanness, and abstaining from the remedy of wedlock, they break out into all flagitious wickedness.  
Aventine 
q Auentin. annal l. 5. pag. 448.  in the Story of Pope Gregory the seventh, the Author of this compelled Eunuchisme, speaketh in this manner; And thou, O vigilant Gregory, what wouldst thou have done if fortune had reserved thee until our days, in which to dally with women, to whore, drink, to ravish and deflower virgins, to adulterate wives, is become the principal study of Priests, in so much, that cauda salax sacrificulorum in proverbium abijt?  
The Council of Trevers 
r Concil. Trevir sub joh. to. 4. Concil. Surij edict. 2 pag. 829. Polydor. de inventor. l. 5. c. 4. saith the like.  celebrated in the year 1548. relateth as followeth; To this sin (of drunkenness) is joined another more grievous stain of offence; to wit, the unlawful society of Priests and Deacons with women, which how intolerable envy and hatred of all the professors of Catholic faith against sacred persons, it hath procured from the first beginning until now, can hardly be expressed. And we must ingenuously confess, that no stain of wickedness hath more grievously offended the eyes of the vulgar, and ministered greater occasion to their rage and cruelty against the Ecclesiastical state than this. Gerson 
s Gers. de vita spir. l. 4. cor. 14. Inexperti forsitan erant hij doctores, quam generale, & quam radicatum sit hoc malum: quo deteriora flagitia circa uxores aut silias parochianorum, & horrendae abominationes in alijs provenirent.  reporteth, that in his days the lechery of the Popish Clergy, was a general and a rooted evil: and many judged it a smaller offence for Priests to live with Concubines of their own, then to commit more grievous crimes with the wives and daughters of their Parishioners, besides other more horrible abominations. Hugo Cardinalis 
t Hug. Card. come. super 1. Tim. 3. : Priests in our days are not the husbands of one wife, (according to Paul, 1. Tim. 3.) but fornicators with ten or twenty harlots. And lastly, Sigonius 
u Sigon. de reg. Ital. l. 9 ; An inquiry being made in Germany into Ecclesiastical persons, there was scarce one found who was not a Simoniacke or a fornicator.  
7. Whereas the Papists in specious words rejected wedlock in their Clergy, yet indeed they did practise and admit it: for although their Bishops and Priests kept no women under the title of wives, yet they generally maintained Lemans and Concubines which were an inferior kind of wives 
x Lippoman. cat. Gen. 22. Con cubinae olim non erant illegitimae & fornicariae, sed uxores minime principales. Lesseus de just. & iur. l. 4. c. 3. d. 7 Aliqui iurisper●ti dicunt, concubinatum legit ●num coitum. Barthol. & alij. Constit. Otho. de concub. cler. gloss. Vxor comedit cum viro in eadem patina, eam honest induit, etc. sed quando tenet illam ut ancillam, & mittit ad aquam, etc. .  
Onuphrius in the life of Pope Alexander the sixth, saith 
y Oauphr vita Alexand. 6. ; If this Pope at any time were not oppressed with business, he devoted himself to all sorts of pleasure without respect, being especially addicted to women, of which he begat four sons and two daughters. The chief of his Lemen was Vannocia, a Roman, which by reason of her beauty and amorous dalliance, and marvelous fruitfulness in his meaner fortunes, he detained in a manner as a lawful wife 
z justae uxor s loco pene habu●t. .  
Pope Hildebrand 
a Lamber. Scaf. hist Germ. , the Father of the general decree of single life in the Clergy, was reported to have lulled night and day without any shame, in the arms and embracings of the great Countess Maud: and that she being surprised with the stolen dalliance of this Pope, regarded not second marriage after the decease of her first husband. Read Antonine 
b Antonin. sum. hist. p. 3. ut. 21. c. 3. §. 3. , reporting the like of Pope Clement the fift: and Pope Leo 
c jonius l 4 de vita Leo 10.  the tenth was defamed, for sodomitical filthiness, with his Pages and Chamberlains, saith iovius, a Romish Bishop.  
And as touching the common sort of Priests, Gratians gloss is not unknown 
d Gloss. d. 81 c. Maximin. ; Few of them were found without that fault: And the gloss upon Legate Otho 
e Gloss. Othon. de concubine. cler. Si secret. Si non cast● tamen caute. Conrade Cling. loc come. l. 3. c 52. Vbi sunt, qui corrigunt tam aperta lenocinia, quod presbyteri, sub praetextu ancillarum, habeant concubinas, cum quibus tot habent pueros: aliqui legitimas apud se, frivole contra voluntatem maritorum, detinent uxores: aliqui virgins deflorantes, & penes se occult retinentes, etc. aliqui pluribus non contentantar, sed hody illam, cras alteram constuprant, etc. ; If a Priest keep his Concubine privately within his own or his friend's house, he incurreth not the penalty of this Constitution.  
Peter Rauennas, 
f Rauennas serm in synod. Cam.  and Michael Lochmaier 
g Lochmaier. paroch pag. 134 Sum. praedic. de Luxur. lect. 7. Sicut patet de viris ecclesiasticis, qui ancillas sub titulo familiaritatis, in domibus suis continuo tenent, in quibus ipsimet dominantur, & peccandi liberas habent habenas. , living about the year 1490. report, that many clerk in their days did openly keep Concubines as their wives, and brought up children. And Clemangis 
h Nic. Clemang de corrupt. stat. eccles. pag. 36. Gers. defect viror. eccles. n. 66. Sacerdotes in consuetudinem duxerunt sub praetextu ancillarum habere concubinas. Espenc. come. Tit. 1. pag. 67. : The Priests being at a fee with the Prelates, do commonly and openly keep their Concubines.  
And jacobus de Graphijs 
i jacob. Graph. decis. aur. p. 1. l 2. c. 76. n. 6. Vide Marium Belg de schism. & council p 653. & 656. , a Monk of Cascina in Italy, living in our days, complaineth; O grievous (to be reported) Priests, Deacons, and Subdeacons', do in the open face of the world keep Concubines as if they were wives, and openly bring up their children. And Friar Paul 
k Pater Paul Venet. l. Italico, of the Order of Serui.  a Venetian now living, reporteth; that the Abbot of Neruesa, besides other unchaste behaviour, was accused to the State of Venice for daily filthiness with his natural Sister. And one Scipio Saracino, a Canon of Vincenza, was in like manner accused, for putting in practise his lechery even within Churches.  
8. If there were the love of true chastity in the Pope, and Roman Clergy, why do they tolerate and support the Stews in Rome itself, and all other places of their government? Sixtus the Pope in late times, as a Papist 
l Cornel. Agrippa de vanit. scientiar. Nobile lupanar. Llamas sum. eccles. p. 708. Francisc. Sansovin. de gub reg. l. 11. c. de iud. Marescal. Concil. delect. Card. de emendand. eccles. exhib. Paulo 3. to. 3. edit. Colon. col. 1551. Sleidan come l. 12. Gloss. Othon. de concub. cler. Videtur quod hoc crimen meretricij, sub dissimulatione transire debeat in ecclesia.  reports, builded a famous Stews. And the question being debated by Schoolmen of nicest conscience 
m Gers. de vita spir. l 4. coral. 14. & p. 4. ser. Aduent. 2. de luxuria. , whether it be lawful for the Roman Church to tolerate harlots, is resolved affirmatively. And jacobus de Graphijs 
n jac. Graph. decis. aur. p. 1. l. 2. c. 75. n. 4. ita tenuit Decius in l. invitus. n. 7. ff. de reg. juris.  saith; That according to some great Canonists, the Pope's law doth so far forth tolerate fornication, that it compelleth harlots to play the queans with any that will, provided always that they be paid their fee.  
To conclude this observation: let our Adversaries in their malice against honest matrimony, being God's ordinance, beware jest that be verified of them which Clement of Alexandria 
o Clem. Alexan. Strom. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 181.  speaketh of Plato and other Philosophers: That they maintaining decrees of chastity with their tongue, served vile lusts, some using Harlots and Lemen, and many abusing young men. And there is a memorable speech of Augustus the Emperor, in Dio Cassius 
p Dio hist. Rom l. 5 6.  used to some of like affection with our Roman Priests: It is not the love of single life, and a desire to be without women, which hath persuaded you, for at his pleasure every one hath his mate by his side; but you seek liberty for lasciviousness and lust. The true reason why the Pope doth so eagerly (against the Apostles doctrine) maintain the single life of the Clergy, is, temporal commodity, and the worldly glory of the Church 
q 
Bonavent. 4. d. 37. ar. 1. q. 3. Tunc non fuit indicta Clericis continentia, propter paupertatem, quia non tantum abu●dabant tunc, quantum nunc.  
Mald. sum. q. 15. ar. 12. Si usque ad hoc tempus sacerdotes habuiss●nt uxores, introducta fuisset in ecclesiam exitiosissima tyrannis: quis esset Princeps, qui nollet esse sacerdos?  , as Gerson intimateth in the words formerly alleged, Nondum erat Ecclesia dotata. And Bonaventure expressly delivereth the same: Whiles the Church was not endowed with temporal wealth and dominion, it had married Priests. And it is to be noted, that at the same time, and by the same Pope, who usurped over the Magistrate 
r Lambert. Scaf. hist. Germ.  Romanus Imperator subditus Romano Pontifici semper, dictoue obtemperans foret. , was this law of single life obtruded upon the Church, and no doubt to the same purpose, to support the liberty, pride, and pomp of the Antichristian state.    

Paragr. 4. Whether Baronius be corrupted concerning miracles.  
T. W. Our Minister laboureth to prove by the confession of Catholics, that working of true miracles is common to Heretics, and therefore no peculiar note of the true Church or faith: and to this end he allegeth Baronius 
a Baron. annal. to. 1. an 68 n. 22.  touching the miracles of Simon Magus, etc. But Baronius affirmeth not that these were true miracles, but impostures and slights only.  
Answ. The word miracle is of a common signification, and comprehendeth both true and false marvels 
b Aug. de Civit. Dei, l 10. c. 16. Illa quip miracula deotum Gentilium. Tertul apol. c. 23. , between which there is this difference.  
1. True miracles have three properties, .1. They are effected by divine power, Exod. 8.19. Psal. 77.15. and 136.4. 2. Their matter and external Act, is real, not fantastical, or a delusion of sense. 3. Their final cause is the confirmation of verity.  
But false miracles, 2. Thess. 2.9. are the work of Satan, or some delusion of sense 
c Aug. ibid. Specie tenus mortalium sensus imaginaria ludificatione decipiunt. Aug. lib. 83. qu. q. 79. Quaedam miracula sceleratos homines facere, etiam pseudoprophetas, pseudochristos, Math. 24. Mar. 13. & Antichristum, 2. Thes 2 qualia sancti facere non possunt, etc. Vide Espenc. come. 2. Tim. 3. n. 14. pag. 90. etc. , or strange and rare effects, having hidden causes in nature or art: and their final cause by which principally quoad nos, in respect of us, they are distinguished from true, is falsehood and wickedness.  
These things being premised, I answer; Dr. White saith not as you charge him, that the working of true miracles (being such, according to all their causes) is common to Heretics, neither produceth he Baronius to prove this; but using the word Miracle largely, as the Scriptures and Fathers many times do, he saith; The working of miracles, that is, of wonders and marvels 
d Aug. de ciu. Dei, l. 20. c. 19 Gratian. cons. 26. q. 5. c. Nec mirum. Aug. sup. Exod. q. 21.  reputed miracles, and such as cannot be discerned to be other, but only by their end, are common to Heretics 
e Suar. def. fid. Cath. l. 1. c. 7. Haec adulterari possunt, & ita exterius fingi, ut non sint necessaria signa verae fidei. : and this is the plain doctrine of the Scripture and Fathers. Deut. 13.1. Math. 24.24. 2. Thess. 2.9. Revel. 13.13.  
And Baronius 
f Baron. an. 36 c. n. 21.  affirmeth thus much, producing Anastasius Nicenus, who reporteth of a Macedonian Heretic; I beheld an Heretic of the sect of Macedonius, at Cyzicum, who by pretext of prayer removed an Olive tree out of the place wherein it grew, etc. and this same Heretic caused a dead man to speak, etc. Wherhfore it is not meet to admit every one which worketh signs, for a Saint, but we must examine things according to the Apostles rule: Believe not every spirit, but try the spirits whether they be of God or not. 1. joh. 4.1.  
And whereas our Adversary would have the world believe his Popish miracles, wrought by Saint Dominicke, Saint Francis, Saint Katherine, etc. 1: The same are in themselves so absurd and ridiculous, that common sense detesteth them, (read the margin 
g Antonin. hist. p. 3. tit. 23. c. 1. §. 3. Dominicke making the sign of the cross, and traveling in great showers of rain, the same never wet him or his clotheses. His books lying many days in water, were hurt no more than fishes. With the kiss of his hand, he made lecherous Monks chaste. Ib. He made heretics see the devil. lb. c. 14. § 3. Katherine of Sienna by virtue of the host, lived many days without food. §. She was solemnly wedded to Christ. By prayer she was enabled to read. Christ took out her heart, and gave her a new one. §. 10. She smelled the filthy sins committed in the Pope's Court, out of Auennion in France, to Sienna in Italy. §. 13. .) 2. They are referred to maintain superstition and false doctrine. 3. Their own Doctors give no credit to them 
h Canus loc. l. 11. c. 6. Nostri plerique de industria, ita multa confingunt, ut eorum me pudeat & taedeat, etc. Clingius loc. come. lib. 4 cap. 42. Villavincent. de formand contion. lib. 2. cap. 4. Nonnullae divorum historiae circumferuntur prorsus insulsae, etc. Caietan. opusc. to. 2. tr. 1. cap. 5. Non censeo digna de quibus verba fiant. : but of this matter further is to be spoken hereafter.    

CHAP. VII.  

Paragraph. I. Bellarmine concerning Transubstantiation.  
T. W. Master White allegeth Bellarmine 
a Bellar. de Euchar. l. 3. c. 23. , saying; It may justly be doubted whether the text be clear enough to enforce transubstantiation, seeing men sharp and learned, such as Scotus was, have thought the contrary. But here are certain words omitted, (to wit) it may justly be doubted, whether the text without the declaration of the Church, be clear enough to convince an obstinate man, in the point of Transubstantiation, seeing men sharp and learned, etc.  
Answ. Bellarmine's speech concerning the Church's declaration, carries a fair show among them which understand not the matter: but indeed it leaves the Scripture in the same obscurity it found it. For by the Church's declaration, he understandeth not such an explication of the Scripture, as doth open and expound the meaning thereof by conference of places, knowledge of tongues, or by observing the expositions of former interpreters, or by arguments and means: such an exposition as giveth light, and makes one see that in the Scripture itself, which he was ignorant of before: but only a papal sentence, wherein the Pope and Roman Synagogue without proof or demonstration, affirm this or that, to be the sense of the Scripture.  
For example; There is nothing indeed extant in the text of the Gospel from whence it may appear, that the sacramental elements are transubstantiate into the body and blood of Christ 
b Biel. can. miss. l. 4. Quamuis express tradatur in Scriptura, quod corpus Christi veraciter sub speciebus panis continetur● tamen quomodo ibi sit Christus, an per conversionem alicuius in ipsum, an sine conuersione incipiat esse corpus Christi cum pane, manentibus substantia & accidentibus, non invenitur expressum in canon Bibliae. Durand. 4 d. 11. q. 1. §. 15. Camerac. 4. sent. q. 5. ar. 2. Non potest ratione probari, nec evidenter sequitur ex Scriptura, sed quod ita sit creditur ex authoritate ecclesiae. , and if all the learned and godly men of the world, should all their life long pore into the text, they could espy no grounds to lead them to this exposition; yea, the doctrine of other Scripture and evident reason, do teach another manner of Christ his presence in the Sacrament: yet Pope Innocent the third in a Roman synod 
c Concil. Lateran. 3. sub Innocentio 3. c. 1. Cuius corpus & sanguis, in sacramento altaris, sub speciebus panis & vini veraciter continentur, transubstantiatis, pane in corpus, & vino in sanguinem potestate divina.  decreeth transubstantiation, and commandeth all the faithful to believe, that the same is contained in the text of the Gospel. But how can the bore authority and affirmation of a man, make that the meaning of the holy Ghost, which is not collected from the Scripture, either in plain words, or by arguments? Saint Augustine 
d Aug. de verb. Dom. serm. 2.  taught, That the words of the Gospel carry their exposition with them. And Hilary 
e Hilar. de Trin. l. 1. , It is unlawful to impose a meaning, but we must rather receive a meaning from holy Scripture. And Irenaeus 
f Iren. l. 3. c. 12. , Ostensions which are in Scripture, cannot be made known but by the Scripture.  
For as much therefore as that which Bellarmine calleth the declaration and exposition of the Church, is indeed no declaration, but a presumptuous imposing of a foreign sense upon the Scripture; it followeth, that if the Text be not in itself clear to prove transubstantiation, the Pope or Roman Churches exposition maketh it not so.   

Paragr. 2. The Mr. of sentences about Confession.  
T. W. In this next place we will descend to the Sacrament of penance, profaned by this our Doctor's depravations.  
Answ. Repentance or penance, as the same is taught in holy Scripture, is a virtue, but no Sacrament. 1. It hath no corporal visible element or outward sign, which, according to Saint Augustine and other Doctors, is essential to every Sacrament 
g Chry hom. 7. in ●. cap. Cor. 1. Aug. de doctr. Christ. l. 1. c 2. & l. 3. c. 9 & con. Maximin. Atrian. l. 3. c. 22. Isiodor. orig. l. 6 c. 19 Sacramenta dicuntur quia sub tegumento corporalit●m rerum, etc. Hugo Victor. de Sacram. l. 1. p. 9 c. 2. Sacramentum est corporale, vel materiale elementum. foris sensibiliter propositum, ex similitudine reprae entans, ex inst●tution● significans, ex sanctificatione continens aliquam invisibilem & spiritualem gratiam. Haec definitio ita proptia & perfecta agnoscitur, ut omni sacramento, soliue convenire inveniatur. Omne enim quod haec tria habet, sacramentum est; & omne quod hijs tribus caret, sacramentum proprie dici non potest. . 2. Auricular confession, which you make a part thereof, and absolution depending upon this confession, and which according to your Tenet, is the form of this Sacrament, have no institution in the New Testament.  
T. W. And first, to bear the Reader in hand, that by the acknowledgement of Catholics, auricular confession and other parts of this Sacrament, are not necessary.  
Answ. Doctor White in this Digression 
h Digress 33. , treateth of satisfaction, and not of auricular confession; and the word Confession is only rehearsed by the way in the sentence, which he produced about satisfaction.  
T. W. He produceth the Master of Sentences, saying; by Contrition only, without Confession or payment of outward punishment or liberality of the Prelate, or pains of Purgatory, I may go strait to heaven: where we find these words, (or liberality of the Prelate, or pains in Purgatory) to be added by Master White, to make the confession of this Author more full and swelling.  
Answ. My Brother citeth three Authors in his margin, and propounding their sentence, prefixeth before the same; (others say:) but you pretend, that he allegeth the Master of Sentences only, and hath corrupted his testimony by adding certain words to it. But those words are in Panormitans Glossator 
i Panormitan. c Deus qui. de poen. & remiss. gloss. ib. Dicit se audiuis●e à multi, theologis, quiboc melius sciunt quam iuristae, quod potest esse tanta contritio peccatoris, quod absque alia satisfactione exteriori in hoc seculo, & absque aliqua liberalita te praelatorum, & sine ulla poena purgatorij, habebit vit●m aeternam propter maximam misericordiam Creatoris. Bonaven. 4. d. 18 ar. 2. q. 2. Tantum potest conteri, ut Deus totum remittat, & statim evolabit (ad coelum.) , being one of the Authors, from which the whole sentence is produced.  
T. W. The Reader aught to conceive, that although all Catholics teach, that perfect contrition is of force to blot out a man's sins, yet they hold, that this contrition cannot be without confession, at lest in voto, that is, that the party hath a desire to confess his sins to a Priest when opportunity shall serve.  
Answ. The latter part of this assertion is not generally true, 1. Sundry Papists have taught, that a contrite person may obtain remission of his sins, without reference to the keys, or confession made to the Church. And this opinion was indifferent in Gratians 
k Gratian. de poen d. 1. c Vtrum sola. Sunt qui dicunt, quenlibet veniam criminis sine confessione ecclesiae, & sacerdotali judicio posse promereri. lb. c. Quamuis. Cui harum potius adhaerendum sit, lectoris judicio reseruatur. Scot 4. d. 14. q. 2. ar. 2.  time. 2. Venerable Bede 
l Beda to. 7. hom. aestival. Dom. 14. in Luc. 17. pag. 98. B. Rhenan argum. in Tertul de poenit.  maintains the necessity of auricular confession in case of heresy only, and enormous crimes, and not for other mortal sin. 3. Concerning the purpose of confession, to be included in contrition, Gabriel Biel 
m Biel 4. d. 17. q. 1 ar. 1. notab. 2.  hath these words: It seemeth that one may have perfect contrition sufficient to remission of sins, sine voto confessionis, without the purpose of confession. 4. Many Schoolmen hold, that an implicit purpose thereof is sufficient 
n Biel ib. Si quaeris quomodo confessio in voto includitur in confession, potest dici implicit & virtualiter, etc. , from whence Canus 
o Canus Rel. de poen. p. 5. pag. 884. Si per poenitentiam peccata remittuntur, sine explicito voto huius sacramenti, revera delentur sine ordine ad claves.  inferreth; If by penitency sins are remitted without an explicit purpose of Sacramental confession, than they are blotted out without any reference to the keys.  
T. W. Such you see, is the proceeding of our Minister through his whole book, ever investing his doctrine and assertion with most fowl and stained depravations, well discovering the spotted guiltiness of his soul; therefore I could wish Master White (that so his mind might be appareled answerably to his name) to follow the admonition of the Evangelist, Get thee a white garment, (to wit, of repentance and future integrity) that thou mayst be clothed, and thy filthy nakedness do not further appear.  
Answ. It is very reasonable, that you which are quick sighted in observing faults in others before they be committed, and so liberal in exhortation, should make some reflection upon your own errors; otherwise the saying in the Gospel, Physician heal thyself, and, Hypocrite pull out the beam, etc. may justly be retorted upon you. And touching Doctor White, whom you first accuse at your pleasure, and then exhort: I answer, That you are loud in words, and lame in proofs, and being yourself naked, Apoc. 3.17. give him counsel to be clothed, 2. Cor. 5.4. who is in the place and fellowship of those which having washed their robes, and made them white in the blood of the Lamb, do wear white garments, which the unclean filth of a Popish black mouth cannot distain.   

Paragr. 3. Bellarmine concerning satisfaction.  
T. W. To make the Catholic doctrine of satisfaction more ungrateful, Master White produceth Bellarmine 
q Bellar. de purgator. l. 1. c. 10.  thus writing: Christ's satisfaction itself taketh not away the punishment due unto us, but it removeth it so far forth, as we have grace from thence to make our own satisfaction of power.  
In this place Bellarmine handling a School point, whether our satisfaction receiving his force from the passion and satisfaction of Christ, may be termed one satisfaction, or two satisfactions, resolveth that it is but one satisfaction, and that formally ours, neither by this is excluded Christ or his satisfaction. Here all men may see, that Bellarmine does in no sort detract from the passion or satisfaction of Christ, for he saith; 1. That Christ's satisfaction is not excluded by ours. 2. That by his satisfaction we have grace to satisfy. 3. That our satisfaction applieth Christ's to us. 4. That without Christ's satisfaction, ours can be of no force.  
Answ. In these words two things are affirmed by you. 1. That your doctrine of satisfactions is Catholic. 2. That Bellarmine doth fully acknowledge the necessity of Christ's satisfaction, both to produce man's satisfaction, and to concur with the same, to make it of price and value. Concerning this latter, you trouble yourself in vain in acquitting your Cardinal, who is not accused by D. White touching this matter.  
But the false doctrine wherewith he and his fellows are charged, is: That they conjoin the actions and sufferings of just persons with Christ's, making the same with his, a joint satisfactory price, and part of dign compensation for the guilt of venial sin, and for the temporal punishment of sin. Suares saith 
a Suar. 3. Tho. to. 1. d 4. §. 9 Dico simpliciter & absolute posse hominem iustificarum satisfacere, de condigno, pro veniali peccato, atque adeo ex justitia, & non mere gratis illius remissionem consequi. Henriq. sum. mor. de Sacram. l. 4. c. 15. Paluda. 4. d. 16. q. 1. 2. Soto 4. d. 15. q. 2. 2. Ledesm. q. 28. ar. 2. Bellar. de poen. l. 4. c. 14. Christi sanguis etc poenam temporalem totam, nisi propria satisfactione cooperant non expiate. Opera nostra cooperari expiationi, & propitiationi Christi. Ruard. Tap. ar. 6. pag. 179. Egid. Coenic. de Sacram. to. 2. d. 10. d. 2. ; A just person may simply and absolutely in condignity (or justice) satisfy for venial sin, and not obtain the remission thereof freely. Gregory Valence 
b Greg. Val. to. 2. d. 6. q. 17 p. 5. Cogitandum est, Christum non solùm suam sed etiam nostram simul satisfactionem aeterno Patri acceptandam obtulisle, ut ex vi etiam nostrae satisfactionis debitum illud temporalis poenae solueretur licet diversa ratione. Bellar. de poen. l. 4 c. 15. Christus satisfecit immediate, pro culpa & reatu mortis aeternae, etc. mediate autem pro poena temporali, etc. Mald. disp. to. 2. de Satisf. cap. 1. pag 79. ut cum praeceptori, etc. ; Christ did not offer his own satisfaction only to God the Father to be accepted, but also ours, that by the power of our satisfaction, the debt of temporal punishment might be discharged. Bellarmine 
c Bellar. de purge. l. 2. c 10. , It pleased Christ to conjoin our satisfaction with his own. Vasques 
d Vasq to. 1. d. 15. c. 6. n. 39 Quando pro satisfactione in gratia facta, remittitur nobis poena temporalis, non condonatur nobis illud debitum, sed vere compensatione nostra tollitur, & nos sumus digni, qui deinceps eo debito careamus. Ruard. Tapper. artic. 6. Compensando aequiualens secundum iustam Dei aestimationem. Capreol 4. d 15. Perfect, hoc est adae quando emendam culpae, potest satisfacere. ; When as temporal punishment is remitted unto us, for satisfaction made in grace, the debt is not forgiven us, but is truly taken away by our compensation, and we are worthy to be free of that temporal punishment. And again 
e Vasq. 1. 2 p. 2 d. 223. c. 3. n 38. ; The works which we exhibit to God after our justification by the help of grace, do in such sort by their very nature, without any pact or promise of God, satisfy for the temporal punishment of another life (in Purgatory) that God can in no sort justly punish the man who hath thus satisfied. Victoria 
f Fran. Victor. sum. sacram. de satisfact. n 199. Bellar. de poen. l. 4 c. 12. & de indulg l. 2. c. 9 Opera paenalia per Spiritum Christi facta, ex condigno reatum poenae temporalis expungunt. Viguer. instit. theol. c 16. vers. 21. Suarez tom. 4. d 37. §. 1. Sunt proprie solutio pro poena. lb. assert. 2. Per satisfactionem poenam compensamus & soluimus. Greg. Val tom. 4. d. 7. q. 14. p. 1. Haec compensatio quae fit in satisfactione, non tantum habet respectum ad poenam, sed ad nonnullam offensam & iram Dei, quae per eiusmodi compensationem averti debet. Ruard. Tapper. art. 6. Cum satisfactio opus fit justitiae, ex genere suo, contra gratiam, distinguitur. Maldon. disp. to. 2. de satisfact. cap. 1. uno modo gratum vocatur, quod Deus acceptum habere debet velit, ●o●t. Atque hoc modo grata sunt ea, quae proficiscuntur ex ipsius gratia, etc. ; If a man be considered in the state of grace, etc. thus he doth most properly and according to equality, satisfy God, if we join our merits to Christ's.  
This doctrine of our Adversaries which my Brother impugned, is neither true nor Catholic.  
1. It is repugnant to holy Scripture, which instructeth and elevating the mind to devotion. But other teach 
r Dom. Sot. 4. d. 15. q 2. ar. 3. Can. Rel. de Sacram. p. 1. ad. 6. Walden. sacram. to. 3. tit. 4. c. 68 Lede●m. 4. p. 1. q. 28. ar. 3 d. 3. Azor. p. 1. instit. mor l 4. c. 11. Canis. sup. catechiss. Turrian. l. 3. pro epist. Pontif. c. 6. Beuxam. to. 2. harmony. Math. 14. pag. 520. , that they effect the same immediately by their very outward act, ex opere operato; and when one hath no actual cogitation of the sin or motion to repentance. And your learned jesuite Azorius 
s Azor. inst. mor. 1. l. 4. c. 11 q. 11. jac. Graph. decis. aur p. 1. l. 1. c. 6 n. 10. Exemplum de eo, qui se aqua lustrali aspergit: nam etsi nullatenus excitetur ad feruorem, nec memoriam habeat venialium, tamen obtinebit per illam aspersionem eorum veniam Henriq. sum. mor. de Sacr. l. 4. c. 15. Non ratione impetrationis tantum, aut quia excitant motum poenitentiae, vel charitatis, sed ex opere operato, etc.  and jacob de Graphijs ᵗ say: That whatsoever other think to the contrary, yet this is indeed Thomas his opinion. And so if Doctor White were deceived about Thomas, your own Authors misled him.    

CHAP. VIII.  

Paragraph. I. Whether Bellarmine be corrupted about the question: If God be the Author of sin.  
T. W. TO the justifying, that Catholics are as far engaged in defending that blasphemous and horrible doctrine, 
Digress. 41. §. 50 pag. 271.  that God is the Author of sin, as the Protestants are, he allegeth Bellarmine, etc.  
Answ. It is an impudent slander, to charge us with holding God to be the Author of sin; and had not the fowl beam of malice blinded your eyes, you would have observed Doctor Whites speech in this very place, saying 
a Ibid pag. 271. §. 51. ; We hold that God is not the Author of sin, but the Devil and man's own will; the contrary whereunto we defy as blasphemy.  
T. W. He allegeth Bellarmine 
b Bellar. de amiss great. l 2. c. 13. , thus writing; God by a figure, etc. Thus our Minister allegeth Bellarmine, and then triumphantly concludeth: Let our Adversaries look well into these speeches, and they shall find that we say in effect no more. Your Adversaries, Master White, have looked well into these speeches, and they do found and say in effect, that you are a most faithless, dishonest, and corrupt Writer, and indeed one of those whom the Spanish phrase calleth, un hombre de salmado, a fellow without a soul: for if you either feared God, or had a true conceit of any Religion, or thought that the soul were immortal, you would never deprave this Author as you do, making the Catholics to be patrons of that blasphemy, which in their souls they damn to the pit of hell.  
Answ. 1. I find that verified in you, which Cyprian 
c Cypr. ep. 55. or l. 1. ep. 3.  speaketh, saying; It is the fashion of those, whose breasts and souls the Devil inhabiteth, to testify their venomous rancour with a furious voice: otherwise what can be the incentive of this your savage abuse of Doctor White in this place?  
You pretend two causes: 1. That he produceth Bellarmine to maintain, that Catholics are patrons of blasphemy, and hold God to be the author of sin. 2. That to the end he might enforce the Cardinal's words to sound to this purpose, he depraveth and curtalleth sundry parcels of his speech. But neither of these assertions are true. 1. Doctor White produced Bellarmine, to show, that learned Papists in substance of doctrine, consent with the Church of England, concerning the providence of God about sin. And he doth in no sort tax them for making God the author of sin; but freeth both them and the Protestants from this blasphemy.  
2. He omitteth no words in Bellarmine, material to that purpose, whereunto he alleged him; to wit, which served to prove the threefold action of God about sin, delivered by him.  
Doctor White comprehendeth the Doctrine of the Protestants of England, touching God's providence, about sin, in three propositions.  
1. God, as the universal cause of all things, sustaineth mankind, and upholdeth his being, Act. 17.28. yea, the being and moving of all his actions, (in regard of their entity) good and bad.  
This position is maintained by Bellarmine 
d Bellar. de amiss. great. l. 2. c. 5.  and by all the Papists. God (saith he) concurreth as an universal cause, to the substance and entity of the action: The entity of the hatred of God considered in itself, is not evil 
e Bellar. ib. c. 18. , etc. As an universal cause he confers a certain force and influx indifferent, etc.  
2. Doctor Whites next position is, God withholdeth his grace, being bound to no man, and leaveth the wicked to themselves: whereupon it followeth, that their hearts harden, and they cannot but sin. The manner how he hardeneth, is not by creating the sin, (as he doth grace in the elect) but by denying them the power of his grace which should mollify them, and by offering them sundry objects, which they convert into occasion of sin and ruin, etc.  
Bellarmine 
f Bellar. ib. c. 18.  and other Papists assent to this doctrine, saying; God doth not only forsake, and by desertion suffer men to be subdued of their enemies, but also he doth not bestow congruous grace whereby they may obtain strength, etc. And other branches contained in this second Article, are delivered by Bellarmine, Chap. 13. l. 2. the amiss. gratiae. And Vasques 
g Vasq 1. d. 99 c. 4. n 21.  saith; God is the Author of the cogitation and occasion, from whence he knows that sin will proceed. Lira 
h Lira super Exod. 4. ; For the punishment of sin he taketh away his grace. Caietan 
i Caietan. come. Math. 21. v. 33. ; The householders going into a far Country, Math. 21.33. is God's subtraction of his gracious help, keeping men from evil.  
3. The Doctor's third proposition is, God ordinateth the sin, which is nothing else but the directing of it in such manner as he pleaseth, that it proceed no further or otherwise, than his good pleasure willeth. Now Bellarmine 
k Bellar. de amiss. great. c. 16.  delivereth the doctrine contained in this proposition, saying; God by a marvelous power ruleth the hearts of wicked persons, and hindereth them, that they cannot perform, endeavour, will, or think any other thing, than what he permitteth. And again, Praesidet voluntatibus malis 
l Ibid. c. 13. , etc. He sits as ruler over wicked wills, and ruleth, bendeth, and plieth them, working invisibly in them, etc. He inclined the corrupt will of Semei to curse David, by permitting, etc. Bannes 
m Bannes' 1. q. 23. ar. 2. ; Sin being considered, as it is permitted of God, is under the providence of God, and under the will of God. Vasques 
n Vasq. 1. q. 22. ar. 2. obseru. n. 27. ; Sins are as it were the matter whereabout the providence of God is occupied.  
And thus Doctor Whites three positions, containing a sum of our doctrine, are a Breviat of that which is taught by Bellarmine and other Papists, concerning God's providence about sin.  
T. W. Now we will see what a mount of impostures and deceits our Minister hath heaped up, in producing this one authority. 1. He omitteth altogether without the lest intimation of Bellarmine's dislike thereof, the first kind or manner how God may be said to compel man to sin; to wit, properly and immediately, which Bellarmine calleth impious and blasphemous, and yet Master White endeavoureth throughout all the passage here urged, to charge him therewith.  
Answ. Like a Mountebank you proclaim a mount of impostures, and bring forth a Mouse. 1. It is no imposture for Doctor White to omit that which is on all hands by Papists and Protestants condemned as a blasphemy. 2. It is a wilful calumniation in you to say, that Doctor White endeavoureth to charge Bellarmine with holding, that God properly and immediately compelleth man to sin: But as your Cardinal is innocent from this blasphemy, so no Protestant believeth or maintaineth it.  
T. W. 2. For the more engaging of Bellarmine herein, he immediately applieth that example of a Hunter letting go the slip, to Gods commanding and inclining men to sin, which Bellarmine only by illation applieth thereunto.  
Answ. When an Hunter letteth go the slip, he is willing that the hound should follow the game; so Bellarmine affirms, 
Bellar. de amiss. great. l. 2. c. 13. Becan. de auth. pecc. c. 13. p. 162  that God doth permit, and by giving liberty as it were, excite those, which of themselves are prove and disposed hereunto, to commit the sin they desire, and my Brother chargeth him with saying no more.  
T. W. 3. Where Bellarmine saith, that wicked men by divine providence, are inclined to one evil rather than another, not positively, but by permission, The Minister hath left out these latter words, etc.  
Answ. My Brother's purpose being only to show, that Bellarmine agreeth with the Church of England, in the doctrine of God's providence about sin, produced so much as served to that purpose, and had no just occasion to deliver other particular speeches of his, concerning the special manner, how wicked persons are inclined to sin.  
T. W. Our Minister subtly taking hold of the word Positive, doth leave out all the rest, wherein is expressed how the same word is to be understood, and joineth it immediately with the words, occasionally and morally.  
Answ. In his first solution Bellarmine denies that God morally moveth, the will to evil 
o Bellar. de amiss. great. l. 2. c. 13. primus modus etc. , and this might justly occasion Doctor White in reciting his opinion, to omit the word morally: but in the fourth solution, Bellarmine 
p Bellar ib.  thwarteth himself, saying; God inclineth the will to evil, occasionally, and morally. Now in this case what should Doctor White do? If he had put in the words morally and occasionally, you might have opposed him with the former place; God doth not morally incline to evil. And now he leaveth it out, you charge him for omission, out of the latter.  Quo teneam vultus mutantem Protea nodo? 
T. W. He purposely forbeareth the example, wherein Bellarmine doth interpret the words, occasionally and morally; to wit, in sending a good thought, and not an evil thought.  
Answ. Doctor White never intended to copy out all Bellarmine's works, but to collect the sum of his doctrine touching the three points formerly named: neither hath Bellarmine those words, and not an evil thought; and so yourself are faulty in adding, as you charge the Doctor with omitting.  

An observation concerning the providence of God about sin.  
1. That God Almighty being only good, doth notwithstanding permit and govern wicked actions and sins, is taught by the holy Scripture, Acts 2.23. and 4.28. and by the primitive Fathers 
q Aug. de Genes. ad lit. l. 8. c. 4. Deus bipartito, providentiae suae opera, praest universae creaturae, naturis ut siant, voluntatibus autem ut sine suo jussu, vel permissu nihil faciant. Et de Ciu. Dei, l. 11. c. 17. & l. 14 c. 26. & l. 22. c. 1. Enchirid. c. 11. etc. 100 & 101. De Trin. l. 3. c. 4. & l. 8. c. 24. Clem. Alexand. storm. l. 1. & l. 7. Hieron. l. 3. in jerem. c. 12. Prosp. ad excerp. Gen. d. 8. , and generally by all the Protestants and Papists 
r Bannes' 1. q. 23. ar. 3. Tho. Aq. 1. q. 22. ar. 2. Becan. de praedest. Calu. Stapl. de justif. l. 11. c. 7. etc. 15. Vasq. 1. q. 22. ar. 2. obseru. Serrar. in Josh. l. 1. c. 9 q. 1. .  
2. There be four actions of divine providence about sin: 1. Of permission 
s Aug. de divinat. daem. c. 2. Deus aliquid & improbat justus, & permittit omnipotens. Bellarm. de amiss. great. l. 2. c 16. Decrevit permittere, vult permittere, etc. , Act. 14.16. 1. Cor. 10.33. 2. Of inspection and knowledge, job. 34.21.22. Psal. 94.7. 3. of limitation 
t Aug. de Civit. Dei, l. 5. c. 9 Voluntates nostrae tantum valent, quantum eas Deus valere voluit atque praescivit.  or restraint, Gen. 20.6. 4. Of direction 
u Id. de Gen. ad lit. l. 11. c. 3.  and order, whereby sin being in itself altogether evil, is by God's wisdom ordered to some passive event, which is good, Rom. 8.28. Gen. 50.20.  
3. God is not the Author or efficient cause of sin, as it is sin 
x Id. Resp. ad art. falso impoes. impoes. resp. 10. detestanda & abominanda opinio, etc. De vtil credend c. 18. Polan. thes. p. 2. de pecc. Doctores Ecclesiarum reformatarum non statuunt, peccati authorem, seu causam efficientem esse Deum. , in any manner whatsoever. Psal. 5.4. james 1.13. 1. joh. 2.16. And this is the general doctrine of the primitive Fathers, and of all reformed Churches.  
4. The Author and efficient cause of sin is the will of man 
y Aug. de Civit. Dei, l. 5. c. 9 & l. 12. c. 6. 7. & l 14. c. 13. & l. 15. c. 21. Enchirid. c. 23. Cont. julian. l. 1. c. 3. De gratia Christi. l. 1. c. 19 De nupt. & concupisc. l. 2. c 28. Aug. count. Faust. Manich. l. 22. ca 22. A voluntate est initium peccati. Caietan. in 1. Tho. q. 23. ar. 3. Gers. compend. theol. de pecc. actual. Bonavent. breviloq. p. 3. c. 1. de orig. mali. Caietan. opusc. to. 3. tr. 1. orat. 3. Malum ex naturali boni defectu, ex mutabilitate, mutabilitas ex possibilitate, possibilitas ex finitate, finitas suboritur ex nihilo. Malum à bono nascitur, sed per accidens. . Math. 15.19. by deficiency from the Creator to the Creature. The same at the first was created good. Ephe. 4.24. And being endued with liberty to choose good or evil, as it should be pleasing unto itself, and having in it a possibility of deficiency, because it was created mutable, and of nothing; did voluntarily by it own election and motion departed from the obedience of the Creator, to an inordinate desire of the Creature. Gen. 3. And by this means Concupiscence entered into the soul; and from the sin of the first man, being propagated to posterity, bringeth forth actual and personal transgression in all the sons of Adam. And thus the first efficient cause of sin, was the will of man, by deficiency from good, and the next efficient cause of actual sin in us, is habitual concupiscence.  
5. Whereas sin is a deficiency and aberration from the rule of justice, 1. joh. 3.4. it cannot subsist alone, or of itself 
z Aug euch. c. 11 De Ciu Dei, l. 14 c. 11. & l 19 c 23. Fulg. de fid. ad Petr. c. 21. Anselm. de casu. diab. l 9 c. 10. 11. Damascen. orth. fid. l. 2. c. 4. Aq. 1. q. 48. ar. 3. Caietan ib. Molina 1. Tho. q 5. disp. unica. : but even as halting must necessarily be joined with some motion of the body, and hoarseness of speech with the action of speaking: So the evil of sin is conjoined with some action or motion of the soul or body, which hath a positive and natural being, and whereunto there happeneth a going astray from divine Law: even as it happeneth to a lame man's natural motion, to have halting concurring with it.  
Of that, which is positive and natural in sinful actions, all Divines acknowledge God to be the Author; both in that he preserveth man's being, will, and faculties, whereby he is enabled to his operations 
a Aug. de Civit. Dei, l. 22. c. 24. Efficacem potentiam suam si rebus subtrahat, nec progredi poterunt. , and also because as the first and principal mover, he produceth together with the second cause, all positive motion, Act. 17.28. 
* Caietan. 1. Th. q. 19 ar. 8. Stat causam secundam necessario moveri à prima, & cum hoc ipso moveri modificari, ex natura causae secundae. Prima causa non attingit effectum secundae causae, in seipsa: sed modificata, cooperatione sua juxta modum ipsius causae secundae.  For example, in the sin of lying, there is the action of speaking, and there is an inordinate manner, or declining from verity in speaking; the one being natural, & which may be applied to good as well as evil, is the operation of God, and of the natural power of man: the other is a defect of the second cause, and of man himself only.  
These two, namely the entity or substance, and the pravity of the actions go inseparably together, and the latter cannot be without the former, and touching the same the Schoolmen teach as followeth.  
Vega 
b Vega pro council. l. 2. c. 15. ; God coworketh with man, those actions which have an intrinsical and inseparable naughtiness. Greg. Arimin 
c Greg. Arim. 2. d. 28. q. 1. ar. 3.  and Capreolus 
d Capreol. 2. d. 28. q. 1 are 3. ad. 12. ; God worketh with man the evil act 
e Conrade. 1. 2. q. 49 ar. 1. . Conradus; God produceth more principally the substance of the act of sin, than the will itself. Driedo 
f joh. Driedo de Red tr. 2. c. 2. ; God as an universal cause effecteth the motion of the will when it willeth adultery. Vasques 
g Vasq. 1. Tho. d. 99 c. 4. n. 21. , God is the author of the cogitation and occasion, of which he knoweth that sin will proceed. Anselm 
h Ansel de concord. lib. arb. & praedest. c. 2. : The act of sin according to the substance, is of God. Gerson 
i Gers. p. 4. centilog. de causa finali, 5. & p. 3. de consol. l. 2. pros. 2. ; The second free efficient cause, (the will) can do nothing by sinning, but God concurreth positively to all that which is positively in the act. Seraphinus Capponus 
k Seraph. come. Gen 49. concl. 2. append. : The evil of sin is in some sort of God. And Thomas Aquinas 
l Th. Aq. contra Gentil. l. 3. c. 71. Altisio. sum. l 3. tr. 8. c. 3. q. 2. Deus potuit praecipere quod unus homo habeat duas uxores, & multa alia malia. , Evil actions as they be deficient, are not of God, but of their next deficient causes: but all the action and entity they have, is of God; even as halting proceedeth from the power locomotive, in respect of motion, but in regard of the defect, from the lameness of the thigh.  
6. The action of God, whereby he is said to excoecate, joh. 12.40. Esa. 19.14. to obdure, 
* Stapl. Antid. Apost. Ro 9 v. 19 etc. Obduratio, etc. ex solo Dei beneplacito esse potest. Ipsa permissio peccati potest esse à sola voluntate Dei, etc.  Rom. 9.18. to deceive, 1. King. 22.23. Esa. 63.17. deliver into a reprobate mind. Rom. 1.28. to impel or excite to evil. Psal. 105.25. 2. Sam. 24.1. 2. Sam. 16.10. and to work by wicked persons, as his instruments. 2. Sa. 12.11. Esa. 54.16. is not an action of infusion, or positive production 
m Aug. de praedest & great. c. 4. & sup. Psal. 77. & echirid c. 99 & sup. Josh. q. 18. Cornel. a Lap. come. Rom. permissive & indirect obdurate. , such as he useth in the just, when he causeth virtue and grace, Phil. 2.13. 1. Cor. 11.12. and doth illuminate and sanctify them. Heb. 8.10. Ezech. 36.26. Ephe. 2.10. But a work of desertion, permission, and order: whereby 1. he leaveth man to himself. Act. 14.6. and forsaketh him. 1. Sam. 16.14. that is, affordeth not occasions and means, apt and congruous to reform him: and suspendeth or denieth the concourse of his special help and grace. 2. He suffereth man to be tempted above his strength, to be ruled by his errors. 2. Thess. 2.10.11. and transported by his own concupiscence. Rom. 1.24. Psal. 81.12. and permitteth Satan to exercise his subtlety and malice towards him. 1. King. 22.23. 3. He ordereth objects and means 
n Aug. super Exod. q. 18. Vtitur Deus bene cordibus malis, etc. Quamuis uniuscuiusque cordis in malitia qualitas, id est, quale cor habet ad malum, suo fiat vicio, etc. tamen qualitate mala huc vel illuc impellatur, causis sit quibus animus propellitur: quae causae ut vel existant vel non existant, non est in hominis potestate, veniunt ex occulta providentia. Vide ib. q 24. & 29.  in such sort, as that they may be incentives by way of occasion, to provoke the wicked to exercise that sinfulness, which is in, and of themselves, where, and how God will have it so break out for punishment, correction, example, or trial.  
Object. 1. Caluin and Beza teach sundry other things, concerning the providence of God about sin.  
Answ. 1. They and all their followers absolutely deny, that God is the author of sin, etc. And Caluin saith; It is an execrable blasphemy to teach thus. 2. For as much as our greatest Adversaries affirm, that we of the church of England are no Caluinists 
o Bellar. Recog de Eccles. l. 4. c. 6. pa. 49. , it is injust to blame us for their doctrine if it be faulty. 3. Sundry reverend and judicious persons 
p B. Abbot. Antilog. count. Eudaem. pag. 66. & Answ. to D. Bishop's preface. B. Morton. Cath. apol. l. 1. c. 25. D. Field of the Church, l. 1. c. 23. D. Hackwell ag. Carriar, c. 2. n. 12 pag. 101. , having examined Caluins' doctrine, do free him from those imputations, which his adversaries object against him.  
Object. 2. Caluin teacheth, that God decreed the fall of man, and that sin happeneth by the ordinance and will of God 
q Caluin. instit. l. 1 c. 18. & l. 3. c. 23. Beza de praedest count Castal. pag 391. & 340. Polan. thes. p. 3. de pec. pag 673. . From whence, according to Bellarmine 
r Bellar. de amiss. great. l. 2. c 3. 4. , Becanus 
s Becan. li. de auch. pec. , etc. many blasphemous illations do follow.  
Answ. God may be said to decree the fall of man, and to ordain sin three ways. 1. Decreto causante, by such a decree and will, as doth naturally 
* Physice.  or morally cause and effect it: and thus to say that God decreed sin, maketh him the Author of sin. But Caluin and Beza 
t Beza count. Castle. de praedest. pro impio & blasphemo habemus. Molina. 1. q 23. disp. 4 m. 11. Quos Deus praes●uit per praescientiam conditionalem, futuros pro sui arbitrij libertate, etc. Vide Cornel de Lap. ●om. Rom. 8. v. 29 n. 188. Dionys. Carthus. come. Rom. 8.  maintain not any such decree of God, but condemn the doctrine thereof as blasphemous: and yet Becanus and the jesuits declaim and dispute against them, as guilty of this blasphemy.  
2. God may be said to decree the fall man, decreto permittente, by a permissive decree: conditionally, & with reference to man's own act; to wit, if man himself by his own free election, would fall into sin, than God decreed to suffer him: and upon the prescience of man's own voluntary fall, he ordained the permission of his sin. This is the doctrine of Molina, Fonseca, Suarez, Bellarmine, Becanus, Valenza, Vasques, Stapleton, and many Papists 
u Fonseca. Metaph. 6. q. ●. sect. 8 Molina in 1. Tho. q. 13. ar. 13. disp. 17. Suar. opusc. l. 2. c. 6. etc. Vasq. in 1. Thom. disp. 67. Bellar. Recog. lib. de great. & lib. arb. pag. 108. Becan. de praedest. Cath. c. 5. Gregor. Val. to. 1. d. 1. q. 23. p. 3. Stapl. Antid. Apostol. Rom. 11. v. 29. Scientia media. .  
3. God may be said to decree the fall of man, decreto permittente, & ordinante 
x jun. count. Bellarm. de eccles. l. 4. c. 9 ; by such a decree in God, as did both determine to permit it, and purpose with himself, that upon his permission it should infallibly be 
y Bellar. de great. & lib. arb. l. 4. c. 13. Deus intelligit res omnes, quae quoquo modo esse possunt: deinde voluntate decernit ex hijs, quae velit reipsa existere. Vasq. to. 1. d. 99 c. 4. n. 21. Tametsi Deus sit author cogitationis & occasionis, ex qua novit futurum esse opus peccati. Hugo Victor. de Sacram. l. 1. p. 2. c. 22. Si non potest providentia eius, aut mutari, ut aliud fiat, quam praevisum est, etc. necesse est totum fieri quod provisum non est. : for example, 1. God decreed to created man mutable, and subject to possibility of falling. 2. He decreed to permit Satan to tempt him. 3. He decreed not to concur with Adam by effectual grace, and to enable him to resist temptation. 4. He knew that without this concourse of grace man would fall, and he willingly permitted him so to do. This seemeth to be the sum of Caluins' doctrine, touching the decree of God about the fall of man. Concerning the truth whereof, I presume to say nothing, referring myself to the grave judgement of other more reverend persons, who have purposely handled this matter. 
z Lord Archb. of Canterbury in one of his 6. Lectures. D. Abbot B. of Salisbury. D. Morton B. of Chester. D. Field, D. Hackwell, alleged before.   
But in defence of my Brother's assertion, who affirmed, that learned Papists say as much in effect, touching God's providence about sin, as Caluin doth, I think his assertion is true, in respect of sundry Papists 
b Vasq. 1. d. 99 c. 3. n. 9 Recentiores doctrinam Thom. & antiquorum, putant sic esse intelligendam, ut Deus ab aeterno praefinierit singulas nostras actiones, id quod non solum in operibus gratiae censent esse verum, sed in alijs etiam operibus peccati, si sermo sit non de malitia, sed de substantia actus. lb. c. 4. n. 22. (aliqui sentiunt) Deum nos applicare, agere, impellere, etc. , although it be doubtful whether Bellarmine holdeth thus or not.  
1. Sundry learned Papists, to wit, Bannes, Rispolis, Ferrariensis, Marsilius, Gregory Arimin, Adam Sasbot, Shumel, etc. maintain; That God's decree of reprobation, goeth before all praevision or foreknowledge of sin 
c Bannes' 1. q. 23. Ferrar. l. 3. cont. gent. c. 161. Marsil. 1. q. 41. ar. 2. Greg. Arim. 1. d. 41. q. vnic. ar. 2. Adam Sasb. come. Rom. 9 Durand. 1. d. 40. q. 2. Capreol. 1. d. 41. q. un. Caietan. & Shumel. 1. q. 23. ar. 5. . But upon this assertion it followeth, that God preordained the fall of man, because according to this Tenet, Reprobation implieth anabsolute will and purpose of God, to suffer man to fall into sin, and to infer the punishment of damnation, because of sin 
c Bann●s 1. q. 23 ar. 5 Rep obatio inclu●●● voluntatem, permittendi aliquen cadere in culpam, & inserendi damnationis poenam pro culpa. Raspol●s d● praefinit. l. 1. q 1. concls. 3. Permissio pecc. & obduratio, effectus reprobationis, secundum Thomam. etc. Altisiodor. l. 1. c 9 q. 2 Reprobatio est praescientia Dei, qua ab aeterno scit Deus, se non appositurum gratiam ini, etc. . And bans 
d Bannes' ib ar. 3 pag. 270. Deus habuit hunc actum ab aeterno, volo permittere haec peccata, volo quibusdam non dare auxilia, quae si reciperent non peccarent.  a celebrious Doctor, saith; God from eternity had this act in himself, I will permit these sins, I will not bestow helps and means upon certain persons, which if they might have received, they would not have sinned.  
2. Many learned Papists, and among the rest Benius 
e Benius de efficacitate gratiae, c. 2. etc. pa 7. etc. Osor. ep. l. 9 de justitia. Anton. Delphinus de justif. , instiled excellentissimus, do teach, that God bestoweth not upon many persons sufficient grace, whereby they may avoid infidelity and mortal sin. And from hence also it followeth, that his purpose and will is, that some persons shall fall into sin.  
Object. 3. Caluin and Beza teach, that God not only permitteth 
f Beza de praedest. contra Castle. Nos affirmamus non tantum inanem illam & commentitiam permissionem, aut desertionem: sed Dei concilium decretum, voluntatem. actionem denique verò interuepire.  divers persons to sin, but that he useth a secret action, & inclineth their will to exercise the naughtiness which is in themselves, upon such objects as he hath appointed.  
Answ. Their meaning is 
g Calu. count. Libertin. c. 14. Beza de praedest. con. Castal p. 366. Sicut Sol in cadaver radios tuos emittens, etc. , that like as when a man moveth a dead carrion, there ariseth a noisome savour, not effected by the mover, but proceeding from the filthiness of the rotten carcase: So God by a secret occasional action 
h Beza▪ Excitat tum Sathanae, tum aliorum ministerio, propria improbitate utens. , moveth the heart of man, being full of uncleanness, and causeth the unsavoury filth of sin, lurking before in the heart, to break out, and to annoyed the wicked person himself or others, who deserve to be punished or corrected by this means: In this action there is no iniquity or savour of wickedness in the mover: but whatsoever is corrupt and filthy, proceedeth from man himself, who before this motion, was a carrion dead in sin. And if we allow Physicians to use venomous herbs 
i Basil. serm. Quod Deus non est auth malorum. Bellar. de amiss. great. l. 2. c. 13. Medici utuntur viperae veneno. , and in certain cases to extract the poison which is them, to the compounding of bodily medicines: how much more is the Lord able by his providence, without any defilement of himself, to apply the wickedness of the creature to a good event?  
2. It was the plain doctrine of Saint Augustine 
k Aug. de great. & lib arb c. 20. etc. 21. Eius voluntatem proprio vitio malam, in hoc peccatum, justo suo judicio & occulto inclinavit. De corrept. & great. c. 14. , that God by a secret motion worketh in the hearts of wicked men, inclining them to their particular objects. For speaking of Shimei, he saith 
k Aug. de great. & lib arb c. 20. etc. 21. Eius voluntatem proprio vitio malam, in hoc peccatum, justo suo judicio & occulto inclinavit. De corrept. & great. c. 14. ; The Lord by his just judgement inclined his will, being formerly wicked through his own fault, into his sin. And again 
l De great. & lib. arb. c 21. supper Exod q. 18. uniuscuiusque cordis in malitia qualitas, id est, quale cor habeat ad malum, suo fit vicio, quod inolevit ex arbitrio voluntatis: tamen ut qualitate mala huc vel illuc moveatur, causis fit quibus animus propellitur▪ quae causae ut existant vel non existant, non est in hominis potestate, sed veniunt ex occulta providentia. ; God worketh in the hearts of wicked men whatsoever he will: inclining their wills whither he pleaseth, either to good for his mercy, or to evil for their own demerits. And in another place 
m Cont. julian. l. 5 c. 3. De praedest sanct. c. 20. ; God worketh his judgements not only in the bodies, but hearts of men, by marvelous and ineffable means. And the same is affirmed by Hugo de Sancto Victore 
n Hugo de Sacram. l. 1. p. 5. c. 29. Deum ad judicia sua justa complenda, malas voluntates hominum, quibus ipse vult modis & occasionibus▪ sive intus, sive foris. & excitare ad volendum, & dirigere ad perficiendum, & ordinare ad subsistendum. , and by the ordinary Gloss 
o Gloss ordinar Rom. 1. tradidit eos Deus. Et citatur à Thom. ●. 2 q. 79. ar. 1. .  
Object. 4. Caluin and Beza say, That God produceth the same act which a sinner doth, but in a different manner.  
Answ. Asorius the jesuite saith the like 
p Azor. inst mor. p. 1. l. 1. c. 21. In peccatis quae perperam committuntur, cum voluntate humana Deus etiam operatur id quod fit. ; In sins which are wickedly committed, God together with the will of man, worketh that which is done. And Andreas Vega 
q Vega pro council. l. 1. c. 15. pag. 28. 29. : God, according as sundry Divines do more probably think, by his will and concourse, effecteth our sins together with us. Canus 
r Loc lib. 2. c. 4. ; There is no absurdity, if we refer the same work as it is a punishment, to God the Author, and as it is a fault, to Satan. These Doctors and Caluin intent no more, but that which other Schoolmen hold; to wit, that God produceth the same act in regard of the entity or positive being; but not the same formally 
s Beza: Non vult Absolonis incestu● ut incestum. Peccata à voluntate Dei procedere quatenus peccata, si diceremus, fateremur, nos omnibus supplicijs dignissimos. Molina. concor. great. & lib. arb. d. 31. Plerique antiquorun, etc. Actio quatenus est à libero arbitrio, est vitiosa: quatenus est à Deo tanquam à prima causa & origine totius esse creati, neque vitiosa est, neque pecc. quoniam à solo Deo habet esse, ac proinde bonitatem transcendentem, defectum vero à regula. , or according to the obliquity and wickedness thereof.  
Object. 5. They teach, that God in his providence useth sinners, and their wills and deeds, to be his instruments, to the effecting of his own most just and holy william.  
Answ. They mean, that they are passive instruments, and effect his will, only in regard of the event 
t Beza annot. Act. 4. v. 28. Referendum est verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ad consilia & voluntates Herodis & Pilati, sed ad ipsorum consiliorum eventum. August. tom. 3. de agone. Christi, c. 7. Malus homo & malus Angelus, divinae providentiae militant: sed nesciunt quid boni de illis operetur Deus: non ergo pro meritis malitiae stipendiantur. ; and as in adultery, the luxury of parents is wicked, and yet the children begotten are God's creatures 
u De nupt. de concupisc. l. 2. c. 20. De Civit. Dei, l. 22. c. 24. Cont. Faust. Manich. l 22. c. 83. Ex adulterorum concubitu, formatur & nascitur homo, de hominum opere malo, bonum opus Dei. : So in wicked deeds, the action is sinful, and yet the passion or thing produced by it, as it is received in another, may be good.    

Paragr. 2. Saint Augustine, concerning reprobation.  
T. W. Our Minister, to prove his blasphemous doctrine of reprobation or damnation, doth shroud himself under an abused testimony of Saint Augustine 
* Aug. tom. 2. ap. 107. add Vital. , whom he thus citeth; It is a manifest truth, that many cannot be saved, not because themselves will not, but because God will not, (which without all obscurity, is manifested in Infants) These latter words Master White hath fraudulently omitted.  
Answ. 1. Where you charge Doctor White with blasphemous doctrine, touching reprobation, it seems you much regard not what you say, Psal. 12.4. Master White holdeth no other doctrine touching reprobation, than your own Thomas, Caietan, Capreolus, Ferrariensis, Bannes, and the learneder part of Aquinas his Scholars, have always taught 
a Thom Aq. 1. q. 23. Caietan. ib. Bannes ib. Chumel ib. Ferrar. contra gent l. 3 c. 161. Rispolis. de praefinit. l. 1. q. 1. c. 3. ; and which is lately propugned against Molina and Suarez, by Shumel, Rispolis, Martin's, & other Papists 
b Pererius come. Rom. 9 d. 5. , and which the Church of Rome itself, never condemned as erroneous.  
2. Saint Augustine's testimony, Epist. 107. affirmeth verbally, that many people cannot be saved, not because they will not, but because God will not have them saved: And he meaneth elder persons as well as Infants; as it appeareth by another place 
c Aug. de bono perscu. c. 8. & de praedest. sanct. c. 6. Prosp. ad excerp genuens. d. 3. Greg. in evang. hom. 30. Bellar. de great. & lib. arb. l. 2. c. 3. Sicut verum est non omnes saluos fieri quia ipsi non volunt: sic etiam verum est, non omnes▪ saluos fieri, quia Deus non vult voluntate beneplaciti. , where handling the same Argument, he nameth elder persons, saying; Of two infants being alike corrupted with original sin, why one is chosen and another forsaken, and of two elder persons, why one is effectually called, and the other not, must be referred to the unsearchable judgement of God.  
Benius a learned Papist, affirmeth 
d Benius de eff. gratiae, c. 16. Constante● semper censuit, non omnibus offerri gratiam. ; That it is the constant doctrine of Saint Augustine, that sufficient grace is not given to all men by God: And the same Author saith; That this was the doctrine of many great Schoolmen, both before and since the Trident Council 
e Ib. ca 4. . Gregory Ariminense 
f Greg. Arim. 1. d 46.  holdeth thus, and Vasques 
g Vasq. 1 d. 97: c 6. Necesse est fateri Augustinum eius fuisse sententiae. Et ib. ● 34. Augustinus, Prosp●r. & Fulgent●●s, Isius fuere sententiae.  the jesuite acknowledgeth the same. And Saint Augustine himself both expoundeth the place of Paul, 1. Tim. 2. God will have all men to be saved, etc. of the elect 
h Aug. de corrept. & great. c. 14 Ita dictum sit, omnes homines vult saluos esse, ut intelligantur omnes praedestinati. Benius de effic. great. c. 16. Enixe semper atque constanter ad solos electos referri voluit. ; and also expressly teacheth: That if men in a secret judgement be not severed from the mass of perdition, by the grace of predestination, neither words nor deeds, whereby they may be enabled to believe, are applied unto them 
i Aug de bono pursue. c. 14. Isiodor. de sum. bon. siue sent l. 2 c. 15. Nonnulli ita despiciuntur à Deo, ut deplorare mala sua non possint. Aug de fid. ad Petr. c 35. cited by Espenceus, come. 2. Tim. pag. 59 Non magis irae vasa quae Deus non praedestinavit ad vitam, ulla ratione salvari possunt quam misericordiae vasa perir●. Stapl. Antid. Apost. Rom. 9 v 11. etc. Ad hanc adoptionem filiorum Dei, ad hanc primam salutem, quae in baptismo credentibus consertur▪ quod attinet, cur hody & per omnes a tastes aliquae gentes vocantur, & aliquae non aut olim tam pauci judaei, tam multi Gentiles vocabantur, si quis velit eorum operibus causam discriminis tribuere, propositum Dei secundum electionem, id est, gratuitam & fixam Dei electionem subverteret. . From whence it followeth, that the doctrine which this Popish Priest calleth blasphemous, is Saint Augustine's: and that according to this great Father, many men cannot be saved, not because they will not, but because God will not. And the naming of infants by Saint Augustine, Epist. 107. is not to restrain the speech only to them; but by the example of infants, to prove the assertion unanswerably: for if infants being sinners in a less degree than elder persons, are yet many times by a secret judgement of God, excluded from Baptism the means of their salvation; then may God more justly deprive elder people being guilty of greater sins, of efficient grace.    

CHAP. IX.  

Paragraph. I. Epiphanius, concerning the Adoration of the Virgin Marie.  
T. W. WHereas according to Catholic doctrine, different degrees of honour, are to be exhibited to God, and his blessed Angels and Saints; as to the first, Adoration, and to the other in a far lower degree: not only damned spirits, but damnable Heretics, their painful Scholars, as envious emulators of glorious Saints, do ever labour by many subtleties, to rob them quite of all deserved veneration. In which kind Master White willing to act his part, even against the blessed Virgin, the mother of God, allegeth Epiphanius, saying; The virgin Marie, was a virgin, 
a Epiphan. l. 3. haeres. 79.  and honourable, but not given for us to worship, but herself worshipped him who took flesh of her.  
But for the revealing of this illusion, it is to be observed, that Epiphanius writeth against certain women who adored a chariot, and did offer up bread in the name of Marie: which was unlawful in two respects, 1. because it is not permitted to women to sacrifice 
b Why do your women baptize? Epiphan. haer 42 . 2. because this manner of adoration by sacrifice, is proper only to God, and there belongeth no more but honour and worship to the blessed virgin and Saints.  
Answ. 1. The declamation of this Popish Priest beginning with damned spirits and damnable Heretics, is like himself: for Master White and all the Protestants acknowledge, that due honour and veneration is to be exhibited to all the Saints of God, both living and defunct. We say with Epiphanius 
c Epip. haer. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 450. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; Let Marie have honour, and let the Lord our God be adored. But the Papists, In stead of honour exhibit error (as the same Father speaketh) to the blessed Saints; and their manner of worship according to him, is heresy and dotage.  
2. Whereas you say, that damned spirits are aemulators of this adoration, which you exhibit to glorious Saints: the truth is, that your superstition 
d Gers. p. 1. ser. de coen. Dom. de vita clericor. Sanctis reverentes esse videntur, colentes eorum sepulchra, memorias, atque reliquias: tamen nequaquam eos imitantur in sanctitate, immo praesentibus inimicantur & insidiantur, qui sanctorum vitam atqùe mores quaesierint imitari. Math. 23.29.  of adoring Saints is the doctrine of Devils, for the principal foundation thereof was feigned miracles, and apparitions 
e Thyreus jesuit de appar. spir. append. 1. ad. l. 1. Sumpserunt quidem illae ex apparitionibus initium.  of Devils, in the likeness of Saints. Delrius 
f Delrio inquis. mag. l. 4. c. 1 q. 3. §. 5. pag. 146.  the jesuite saith; The Devil appeared to one in the likeness of S. Ursula, etc. and to one Secondello, a Deacon, the Devil appeared in the shape of our Lord, saying; I am Christ. Antonine 
g Antonin. sum hist. p. 3. tit. 23. c. 10. §. 1. in fine. Vide Isiodor. etymol. l. 8. c. 9 citatur à Gratian. cons. 26. q. 5. c. Nec mirum. Aug. de cura. pro mort. c. 10. ; The Devil did usually appear to a certain devout Friar of Paris, in the likeness of the virgin Marie, and revealed many things unto him.  
3. Although Epiphanius reprove in particular the fact of the Colliridians, yet in confuting their error, he uttereth divers speeches, and useth arguments, whereby he condemneth in general all religious adoration of the virgin Marie. His words are 
h Epiphan. haer. 78. in fine. & 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 448. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; Neither Elias nor john Baptist, nor Teclah, nor any Saint is adored, etc. And, If God will not have Angels adored, how much more, not her which was begotten of Anna and joiakim? Again, Let none adore Marie, either man or woman. And, What Scripture hath said any thing of this? and which of the Prophets ever commanded a man to be adored, much less a woman? And, although she is glorious, holy, and honourable, yet is she not appointed to be adored.  
But here our Adversary treading in the steps of Baronius 
i Baron. tom. 4. an. 373. n. 30.  and Bellarmine 
k Bellarm. de San. beaten. l 1. c. 15 , endeavours to elude these testimonies, saying; That Epiphanius condemneth only the exhibiting of divine honour to the holy Virgin.  
Answ. Some part of that worship which Papists give to the virgin Marie; to wit, Invocation, Rom. 10.14. Vows, Psal. 50.14. Oaths 
l Malmesbur. de gest. Angl. l. 2. c. 10. Dunstan jurat, Per Deum & matrem eius ignaws homo erit. Tursel. Laur. hist l. 1. c. 2. ante Deiparae effigiem, ara solido è saxo quadrato, etc. Tursellin. hist. Laur. lib. 1. c. 17. Quotide adoraturus Deum cum matre eius, etc. Ib. lib. 2 cap. 16. diploma Leon. 10 Nullum promptius miseris aut efficacius peccatoribus refugium inveniatur, merito totius animi mentisue affectibus recolentes, illam in coelis primum adorandam, deinde in terris ubique venerandam, etc. pag. 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 447. , Deut. 6.13. are the actions of divine adoration. And Tursellin the jesuite commendeth Paul an Hermit, and saith he adored God and his mother.  
2. Epiphanius in the place alleged by Doctor White, saith; The Lord in the Gospel speaketh to the Virgin his mother, What have I to do with thee woman? In which speech, to the end that none should think her over excellent, he calleth her woman, prophesying as it were aforehand of the heresies which should arise, and premonishing that none in admiration of her sanctity, should fall into this doting heresy of adoration 
m Suar. in 3. Thom. tom. 1. d. 52. §. 3. Adoratio Sanctis exhibita est quodammodo divina. Tursellin. praef. in hist. Lauretan. Ad huius (Mariae) arbitrium, etc. terras, maria, coelum, naturamue moderatur: hac annuente & per hanc, divinos thesauros mortalibus & coelestia dona largitur.  omnes intelligant, quicquid ab aeterno illo, augustoue bonorum font, in terras profluat, fluere per Mariam. .  

An observation, concerning adoration of Images.  
There is nothing so wicked and absurd, but a Romist can defend it: neither is any thing so true, but he can outface it: witness among other things, the adoration of Images. The same is an impiety so apparently condemned in the Scripture, that neither blasphemy itself, witchcraft, adultery, or any sin, is more plainly detected and prohibited.  
And the primitive Church consenteth exactly with the holy Scripture; and for many ages did in general proclaim the same to be Idolatry. Nevertheless, our adversaries calling darkness light, and sour sweet, Esa. 5.20. defend it, pretending that they propugne a Catholic verity. The sum of their Tenet is this which followeth.  
1. They maintain the making, setting up, and using of Images in religion 
n Concil. Trid. sess. 25. . And among the rest, the making of the Images of God himself, and the Trinity 
o Tho. Aqu. 3. q. 25. ar. 3. ad. 1. Suar. 3. Tho. to. 1. d 54. §. 2. Durant. de ritib. eccl. cath. l. 1. c. 5. Thyreus de appar. spir. append. 1. c. 1. Possevin. bibl. l. 18. c 16. .  
2. They teach a threefold use of them: 1. Of ornament or beautifying their Temples and religion. 2. Of instruction 
p Bellarm. de imag. l. 2. c. 10. , wherein they affirm; that pictures many times instruct better than Scripture. 3. Of adoration, making them Instruments of worshipping God and the Saints. And concerning adoration, they maintain, that Images are to be adored with the same adoration, with the sampler 
q Naclant. come. Rom. cap. 1. digress. de imag. pag. 42. Non solum fatendum est, fideles adorare coram imagine, ut nonnulli ad cautelam forte loquuntur, sed & adorare imaginem sine quo volveris scrupulo: Quin & eo illam venerantur cultu, quo & prototypon eius. Propter quod, si illud habet adorari latria, & illa, latria: si illud dulia & hyperdulia, & illa pariter eiusmodi cultu adoranda est. Llamas sum. eccl par. 3. c 3. pag. 265. Tenemur ex hoc praecepto, vivificae crucis vexillum adorare, etc. At non solum crucis verae lignum ipsum, sed & imaginem crucis cuiusque materiae, vel picturae adorare debemus, etc. Tho. Aqu. 3. q. 25. ar. 3. ad. 2. & 3. sent. d. 9 q. 2. Bonavent. 3. d. 9 ar. 1. q. 2. Richard. 3d 9 ar. 2 q. 2. Albert. 3. d. 9 ar. 4. Paludan. 3. d. 9 q. 1. Almain. 3. d. 9 q. 1. concls. 5. Marsil. 3. q. 8. ar. 2. d. 2. c. 3. Maior. 3. d. 9 q. 1. Capreol. 3. d. 9 q. 1. ar. 1. c. 2. 3. Caietan. 3. q. 25. ar. 3. , appointing only a respective difference; to wit, that the principal is worshipped simply and for itself: but the Image in regard of the similitude and reference to the principal. And thus the Images of God and Christ, and the Crucifix, are by their doctrine to be adored, with divine worship properly called 
r Suar. 3. Tho. to. 1 d. 54. §. 3. Dicendum est hanc imaginum adorationem non esse absolutam sed respectivam, quanquam per eam non abusive tantum, sed proprie imagines adorentur. : like as Christ his manhood being personally united to the Deity, partakes the same adoration with the Godhead 
s Suar. ibid. §. 4. & d. 56. §. 2. Sicut humanitas Christi coadoratur Verbo. Thyr. de appar. spir. append. 1. c. 2. n. 10. Azor. p. 1. instit. mor. l. 9 c. 6. jac. Graph. decis. aur. p. 1. l. 2. c. 2. n. 15. . And other Images of the virgin Marie, and the Saints, are respectively to be adored with worship suitable to their samplers.  
3. They make the adoration of Images, a meritorious work 
t Andrad. orth. expl. l. 9 pag. 284. ; and condemn the deniers thereof as Heretics, and having power, they cruelly torment and burn them to death 
u Sixt. Senens. bibl. l. 5. an. 247. Balthasar Hicmarus qui Viennae exustus. Suar. tom. 1. d. 56. §. 2. Aegidius Hispanus negavit crucem esse adorandam, qui propter hunc & alios errores Hispali damnatus est. .  
4. The principal Arguments whereby they propugne this operation, are these which follow.  
Argu. 1. The Tradition and custom of the Church, and the authority of the second Nicene Council, etc.  
Answ. 1. Peresius Aiala 
x Peres. de Trad. p. 3. de imag. Neque Scripturam neque traditionem ecclesiae, neque communem sensum Sanctorum, neque concilij generalis determinationem aliquam, nec etiam rationem, qua haec efficaciter suaderi possit, adducunt. , a great learned Papist and Bishop, citing many Doctors and Schoolmen, affirmeth; That the doctrine of adoration of Images, hath neither Scripture, Tradition of the Church, common consent of the Fathers, nor yet effectual reason to confirm it. 2. The second Nicene Council was very late 
y Bellar. de scriptor. in chronol. , about the year 787. And it was controlled by another Council in the West 
z Genebrard. chronol. ann. 794. who citeth Ado and Regino. Aimon. de gest. Franc. l. 4. 85. Hincmar. Rhem. count. Hincmar. Landan. c. 20. Abbas Vsperg. chron. an. 793. : neither did it maintain adoration of Images, in such manner, as Suarez, Thyreus, Possevin, and the jesuits do, but only veneration, or yielding outward reverence in passing by them, or standing before them 
a Read B. Bilson of subject. part. 4. pag. 550. , etc.  
Argu. 2. The jews in the Old Testament, adored the Ark of the Covenant, whereunto were annexed the Images of the Cherubins 
b Bellarm. de imag. l. 2. c. 12. Imagines Cherubin super arcam existentes, necessario adorabantur ab ijs qui arcam adorabant. Suar. to. 1. d. 54. §. 3. . Psal. 99 ver. 5. the Old Translation hath, Worship the footstool of his feet (which was the Ark.)  
Answ. If the place of the Psalm be rightly translated, it is, Worship at his footstool, or before his footstool 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is, worship God, looking towards the place where the ark of the Covenant resteth, and in the Tabernacle or Temple where the Ark is placed, bow down before it 
d Gen●br. come. Psal. 98. v. 5. jansen. ib. Ioh Campen. ib. . And the Cherubins were not appointed to be adored, as Tertullian 
e Tertul. contra Martion l. 2. c. 32. , & after him Lorinus 
f Lorin. come. Act. 17. v. 25. Constat adorationem ab Hebreis non esse ipsis exhibitam.  the jesuite, affirm; and how could they which never saw the Cherubins, Heb. 9.7. worship them in the same manner the Papists do their Images?  
Argu. 3. It was lawful in the Old Testament to worship the brazen Serpent 
g Bellarm. de imag. l. 2. c. 12.  and the Cherubins; therefore it is as lawful to adore and worship the Images of Christ and the Saints.  
Answ. Although veneration, which is a reverent using of sacred things, be due to such signs as God himself hath appointed; yet that measure and such actions of reverence as Papists 
* Suar. 1. d. 54. §. 4. Fieri recte posse ut prototypum in imagine, & imago cum prototypo uno actu adoretur: atque hoc modo posse imaginem Christi adorari latria.  exhibit to Images, are unlawful to be exhibited to the signs instituted by God himself, as appeareth by the example of the brazen Serpent 
h Tertul. de idol. c. 5. . 2. King. 18.4. and the water of Baptism 
i Peres. de trad. p. 3. de in. p. 162 .  
2. As it doth not follow, that because we are to honour the King's Lieutenant, having received authority from the King; therefore we must exhibit the like honour to another, whom the subjects have exalted to that dignity of their own head: So although God had appointed the adoration of sacred signs ordained by himself; it followeth not, that Images which are erected besides his ordinance, are capable of veneration 
k Altisiod sum. l. 1. c. 15. Non in quolibet signo adorandus est Deus sed in proprio, sicut Moyses adoravit D●●i in rubo in quo loquebatur ei, etc. & Abraham in Angelo: unde non est adorandus in lapide, eslet enim idololatria, de non proprio signo Dei facere proprium. .  
Arg. 4. Because God hath wrought sundry miracles by Images, therefore they aught to be adored 
l Bellar. de imag. l. 2. c 12. Suat. p. 1. d. 54. §. 3 Deus ●arijs miraculis per imagines sactis, hunc cultum, sibi placitum esse testarus est. .  
Answ. Both the antecedent and consequent are false. 1. The miracles which our Adversaries affirm, to have been wrought by Images, recorded in their Legends, are of no credit by the testimony of their own Doctors. Canus 
m Carus loc. l. 11. c 4. & 6.  iam pudendum sortastis sit, histori●●s quosdam gentium ●uisse v●raciores quam nostros  denieth the authority of the Stories, in which they be reported. Gabriel Biel 
n Gabr. Biel. can. Miss. lect. 49 Al quando miracula fiunt &c. non virtute imaginum, sed operatione daemonum.  affirmeth; That such miracles were many times wrought by the power of the Devil. Cardinal Lira 
o Lira super Daniel. c. 14.  saith; That the people were shamefully deceived with feigned miracles, wrought by the Priests and their companions for lucre sake. Antonine 
p Antonin. sum. hist. p. 3. tit. 23. c 6. §. 3. Dourolt. je vit flores exemplar. cap. 7. tit. 29. §. 6. Vbi coram imagine crucifixi, tert●ò genua fl●●●t, visus est à quodam sancto viro ad singulas genu flexiones, nobilis illius, Crocifixus caput●n●m humiliter inclinare.  reporteth, that the Crucifix spoke to Friar Peter, saying: O Peter, what wrong have I done thee? And at another time; O Peter, I have prayed for thee that thy faith shall not fail. And Thomas of Aquine, praying devoutly before the Crucifix, was lifted up a cubit above the ground, and a voice proceeded from the Crucifix, saying: O Thomas, thou hast written worthily concerning me 
q Antonin ib. 7 §. 11. . And William Malmsburie 
r M●lmesb de gest. Reg. Angl. l 2. c. ●. Alia li●●●ae docent, Dominicam imaginem express locutam clericos, eorumue fautores consudisse.  reporteth, how the Crucifix at Winchester uttered a speech in favour of Saint Dunstane, which confounded the Priests: But Polydore speaking of the credit of this miracle, saith 
s Polydor. hist. Angl. l. 6. pag. 121. ; It was thought by many, that this was rather an oracle of Apollo then of God, and proceeded from the fraud of men, and not from divine power. And as Satan wrought miracles among the Heathen 
t Bellar de imag l. 2. c. 13. Diaboli opera interdum idola movebantur.  by Images; So he was effectual among the Papists by lying wonders. 2. Thess. 2.9.  
2. The consequent of the Argument is false; as the Synod of Frankford 
u Synod. Frankford. Resp ad arg. 44. Niceni Concilij. , in the solution of the Arguments of the second Nicene Council, answereth: for although God wrought a miracle by the waters of jordan, in healing Naaman. 2. King. 5.14. and by the bones of Elizeus; and by the clay and spittle, joh. 9 yet the said creatures were not thereby made capable of adoration: even so admit it were true, that God had wrought miracles by Images, yet from thence it followeth not, that the same aught to be adored.  

Sect. 2. Wherein are delivered some of the Protestants arguments, against worship of Images.  
Arg. 1. The Lord hath expressly forbidden the adoration of Images, in the Law 
a Exod. 20.5. Deut. 5.8. Levit. 26.1. Exod 32. Num 23 11. & 25.3 Deut. 4.15.  and the Prophets 
b Psal. 1.5.4 & 135 15. Esa. 40.17 & 44.8. & 44 13 & 16.5. Hab. 2.18. , and in the New Testament 
c Act. 15.20. & 17.29. Rom. 1.23.25. 1. Cor. 10 14. 2 Cor 6.16. Gal. 4.8. & 5.20. 1. Thess. 1. ●. Act 14.13. Apoc. 9.20. & 19.26. 1. joh. 5.21. .  
Object. The Papists except against this argument; that God in the places alleged, condemneth the Idols of the Heathen, which were Images of false Gods 
d Bellar. de imag. l. 2. c. 13. ●uares. Greg. Val & alij. joh. Arbour. Theosoph. lib. 1. cap. 37. Vetat fieri imagines, & adorari propter se, & sum, & more gentilium, etc. : but he condemneth not the Images of the true God, in such apparitions a he made in the Scripture, nor the Images of Christ and the Saints.  
Answ. The Lord condemneth in general all Images and Idols devised by man, for worship and adoration, Exod. 20.5. Leu. 26.18. And the Israelites erecting Images, in resemblance of the true God 
e Abulens. in Exod 32. q. 7.  are condemned, Exod. 32.5. 1. King. 12.28. with c. 16.32. and 2. King. 17.28. Also the adoration of the brazen Serpent 
f Lo●in. come. Act. 17.25. Serpentem aeneum conflari jussit Deus, etc. non ita ut adorati vellet, quod cum deinceps populus faceret, aliquo modo incensum adolendo, Deus confregit. Tertul. de idol. c. 5. , an image of Christ, joh. 3.14. and framed by divine precept. Num. 21.9. yet because it was adored, is destroyed. 2. King. 18.4. And the Lord forbidding adoration of Images, maketh such a description of them, as agrees not only to the Idols of the Heathen, but to the Images of Christians; to wit, That they be the workmanship of a man's own hands 
g Chrys. in Gen. hom. 57 Qui vocem habetis & aures, & rationis estis participes, ad ea quae nullum habent sensum tanquam bruta abducimini. Aug. in Psal. 113 c. 2. Plus valent ad curu●ndam infelicem animam, quia os habent, oculos habent, aures h●bent, nares habent manus habent, pedes habent, etc. , have eyes and see not, ears and hear not, etc. Esa. 44.13. Psal. 115.4. Psal. 135.15. 1. Cor. 12.2. Also the continual practice of the jews, doth show what was the meaning of God's law, for by virtue of the former precepts they refused all Images 
h Tertul. contra Marc. l. 4. c. 22. & apol. c. 16 Orig con. Cells. l. 5. joseph. con. Appion. Tacitus annal l. 5. Vasq 2. de ador. d. 4. , and admitted no Statues or Images, either of God himself or the Angels, or of Abraham, Moses, Elias, etc.  
Arg. 2. The primitive Church for many ages, condemned adoration of Images, yea, all religious use of them. Some of them say 
i Lactant. instit. l 2. c. 19 ; There can be no religion where Images are in use. Augustine 
k Aug. in Psal. 13. Quis adorat vel orat in●u●ns simulach●um?  condemneth worshipping or praying, looking upon an Image 
l Arnob. con. gent l. 6. office Rom. ex de cr. Concil. Tried Fest. invent. sanct cru●● O crux splendidior cunctis astris, mundo celebris, etc. salva praesentem cateruam. . Ambrose saith; God will not be worshipped by stones 
m Ambros. l. 5. ep. 31. : And Augustine 
n Aug. in Psal. 149. ; Art thou not ashamed to worship that which a Carpenter hath made. Clement of Alexandria 
o Clem. Al. orat. count. gentes, & Strom. l. 5. : Christians are forbidden to exercise the deceitful art (of painting or carving Images:) for the Prophet hath said, Thou shalt make unto thyself no likeness. And Hierom 
p Hieron in 3. c. Daniel. ; The worshippers of God may not adore Images. And Augustine 
q Aug de cons. evang. l. 1 c. 10. ; They justly err which seek Christ and his Apostles, not in sacred books, but on painted walls. And he condemneth the worshippers of pictures 
r Aug. de mor. eccles. cath. c. 34. & in Psal. 113. conc. 2. . And Irenaeus 
s Iren. l 1. c 24. , Epiphanius 
t Epiphan. haer. 27. & haer 80. in anacheph. , and Augustine 
u Aug. haeres. 7. , condemn the Heretics which worshipped the Images of jesus and Paul And some of our Adversaries heretofore, and some jesuits 
x Bellarm. de imag. l 2. c. 24. Qui colebant imaginem Christi divinis honoribus, ●●ter haereticos numerantur ab Irenaeo, etc. atque isti fine dubio, imaginem eius propter ipsu● co●●bant B Ren in. annot. Tertul. conc. Valentin. in fine. Imaginem Christi iconicam venerabantur Calland in cons. Nich Clemang. lib. de ●ouis sestis.  at this day confess, that the primitive Fathers abandoned Images.  
Bellarmine 
y Bellarm de imag l. ● c 16.  and Suarez 
z Suar p. 1. l. 54. §. 3.  pretend, that Heretics were condemned by the Fathers, not simply for having and using Images, but because they did the same in an unlawful manner, and after the fashion of the Gentiles.  
Answ. All imagery in divine worship, is heathenish 
* ●u●eb hist l 7 c. 17. Nec mirum videri debet, eos, qui ex gentibus olim à seruatore nost●o cu●ti ●u●, ●sta fecis●e, quando & apostolorum illius imagines, Pauli & Petri & Christi, in tabul●s c●l●●b● depict is astetuari vidimus, quod veteres ex gentili consuetudine, eos quos seruatores putabant ad hunc mod●m adorare soliti fuerunt. , 1. Cor. 12.2. Neither can our Adversaries out of the holy Scripture or Fathers, show us any rule for the lawful worshipping of Images, more than for lawful adultery, or lawful cutting of a man's throat in private malice.  
Arg. 3. Many famous Papists in all ages, have condemned the worshipping of Images, which proveth, that this custom is not Catholic.  
Holcot saith 
a Holcot. come. in Sapient. lect. 154. ; No adoration is due to any Image, neither is it lawful for any man to worship an Image. And Durand 
b Duran. Ration 4● ar. Can. Rubr. 9 ; For as much as neither men nor Angels aught to be adored, let them consider what they do, who under pretext of religion and piety, do adore divers Images: for it is not lawful to worship any thing made with hands.  
In a provincial Synod holden at Mentze 
c Synod. provinc. Mogunt. sub Archiep. Sebastian. c. 41. , it was thus decreed; Images are not set up that men should adore and worship them, but that they may be put in remembrance by them of things profitable. And the same is the judgement of many famous Papists 
d Enchirid. Colon. expos. de call. Gers. p. 2. comp. theol. de 10. precept expo● 1. ad adorandum & co●endum prohibentur. ; yea, our greatest jesuits 
e Bellar. de ima. l. 2. c 10. Suar. to. ●. d. 54. §. 3 & 4.  are divided concerning the manner of the adoration of Images.  
Argu. 4. No Image made by a Carpenter or founder, doth so truly resemble God or the Trinity, as man doth which is endued with grace, Ephe. 4.24. Gen. 1.26. But religious adoration is not due to such, not not to the Apostles, Act. 10.26. nor to Angels, Apoc. 19.10. If therefore we may not worship those Images of God with religious adoration which the Lord himself hath framed, is it not absurd to worship them which a Carver makes? And verily an Ass deserveth more justly to be worshipped then an Image, because an Image is a dead block or earth 
f Aug. n Psal. 1 13. c ●. S● pud●at adorare bestiam quam Deus fecit v●dentem, audientem, etc. quam pudendum est adorare mutum & carens vita, sen uue simulachram? , the other a living creature: And accordingly Clements Alexandrinus, saith 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p, 17. : Images are more vile than any living creature: and all images being earth, I have learned to tread upon them, and not to adore them.     

Paragr. 2. Whether Gregory be corrupted about worshipping of Images.  
T. W. Master White speaking against Images, he affirmeth, that the Church of Rome fo● bade the worship of them; as appeareth by the Epistle of Gregory to Serenus 
h Greg. mag. l. 7. ep. 109. , etc. It is this Ministers evil hap, by most of his citations, to manifest to the world his folly and falsehood: for who not distracted, would urge that against his Adversary which impugneth himself, and that in such a manner, as convinceth him of fraud and wilful malice? And then he affirmeth, that Gregory alloweth the use of pictures in the Church, which M. White and his fellows refuse: 2. He blameth Serenus for breaking them down. 3. He alloweth the lawful veneration of them, and only condemneth that adoration which is proper to God, as appeareth l. 7. ep. 5. where he calleth the Cross venerable.  
Answ. Master White his words are these: The primitive Church at the first admitted no image at all, neither painted nor graven. Next when they began to be used, yet the Church of Rome forbade the worship of them, as appeareth by Gregory, etc.  
Here be two assertions; 1. That the primitive Church admitted no Images; which is so manifest, that Lorinus a jesuite 
i Lorin. come. Act. 17. v. 25.  confesseth it, and this Adversary hath nothing to oppose against it.  
2. That the Roman Church disannulled the worship of them. And this also is confirmed by the testimony of Gregory a Roman Pope, whose words in an Epistle to Serenus 
k Greg. mag. l. 7 ep. 109.  are; It lately came unto my ears, that your brotherhood beholding certain people worshipping of Images, did break in pieces those Images, and cast them out of the Church. Surely I commend your zeal, in being careful that nothing made with hands should be adored, but yet I judge you should not have broken them, etc. Therefore your brotherhood may both preserve them, and yet prohibit people from worshipping of them: That so the ignorant may have something to teach them knowledge of History, and yet not offend in the worshipping of pictures. And that Gregory forbade the adoration of images, is acknowledged by Gratian 
l Grat. de consecr. d 3. c. perlatum. Gloss. , Durand 
m Durand. Rational. l. 1. Rubr. de picturis. , Biel 
n Biel. in Can. Miss. l. 49. , and other learned Papists.  
But our Popish Priest saith, that Gregory by adoration, meaneth such adoration as is proper to God only.  
Answ. 1. It is absurd to think, that the Massilianss being Christians, did give absolute Latria, or divine worship to Images, considering that many Pagans' disclaimed this 
o Lactant. diu. instit. l. 2. c. 2. Orig. contra Cel●. l 7. Aug. in Psal. 96. Extitit nescio quis disputator, etc. & ait, non ego illum lapidem colo, nec illud simulachrum quod est sine sensu. Adoro quod video, & seruio ei quem non video. Et in Psal. 113. c. 2. Nec simulachrum nec daemonium colo, sed per effigiem corporalem eius rei signum intueor quam colere debeo. Sozom. hist. eccles. l. 7. c. 15. . 2. The images which were commonly in use at these times, were not the Images of God or of Christ only; but of other Martyrs and Saints. And Christians used not to adore these, with divine honour, but with an inferior worship agreeing to the sampler. 3. Gregory in another Epistle to Serenus 
p Greg. m. l. 9 c 9 , commandeth people to kneel and bow down to the omnipotent Trinity only, and not to images: whereby it appears, that he prohibited such adoration of Images as the Papists at this day maintain.  
But this Popish Priest allegeth a place out of Gregory 
q Lib. 7. ep. 5.  sublata exinde, cum qua dignum est veneratione imagine atque cruse. , in proof that he maintained the worshipping of Images; willing that a certain image of the mother of Christ, and the venerable Cross, unlawfully placed in a Synagogue by a certain be removed from thence, with such veneration or reverence as was meet.  
Answ. 1. If the title venerable prove religious adoration of images, according to the Popish doctrine: than it may also prove religious worshipping of a Master of Art, because he is called in the University, venerabilis Magister, and perhaps it will prove, that venerable Bede was adored religiously when he lived. 2. Veneration in Gregory, signifieth only a reverent using of the image and sign of the Cross, by reason it was (in his judgement) a sacred monument. But our Adversaries make their images the object of religious worship, such as proceedeth from the virtue of Religion 
r Suar. tom 1. d. ●6. §. 1. Quanquam revera ab eodem habitu procedit, quo ipse Christus colitur. ; and they 'cause the people to kneel, bow, offer Incense, and perform other service to them, with the same devotion as to the sampler 
s Tho. Aqu. 3. q. 25. ar. 3. Nos adoramus adoratione latriae imaginem Christi. , if it were present.  
But T. W. objecteth, that whereas Gregory forbade the breaking of images, and approved the use of them in Churches for Story, Master White and the Church of England condemn this.  
Answ. 1. Master White produceth elder Fathers, and all the primitive Church condemning the placing of images in Churches 
t Read Epiphanius his epistle translated by S. Hierom in the end of Epiphanius works. Cum vidissem in ecclesia Christi contra authoritatem Scripturarum hominis pendere imaginem, scidi illam, etc. ; and therefore he is no novelist in this matter. 2. The Church of England hath dealt no otherwise with Images then the holy Scripture warranteth in the example of the brazen Serpent. 2. King. 18.4. And Saint Augustine 
u Aug. de Civit. Dei, l. 10. c. 8.  and the Canon Law itself 
x Gratian. d. 63. c quia.  approve of in the like cases. 3. Protestants do not simply condemn the use of Images for Story and ornament, being not otherwise offensive 
y Theses Genevens. c. 30. Est alius multiplex imaginum usus licitus, etc. Rex jacobus apolog. of the oath of alleg. pag. 40. I quarrel not the making of images, either for public decoration, or men's private uses, etc. .   

Paragr. 3. The Council of Eliberis concerning images.  
T. W. Here now I am come to the last corruption, which I intent to display, the which I have purposely reserved wherewith to close up the taste of my Reader, so notorious is it for the authors so dextrous and depraved conveyance.  
Answ. 
Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Although conceit do many times puff up fools, as wind doth bladders: yet I can hardly believe your hope is according to your words. For all the skilful Surgeons of your Popish sect, having experienced their best remedies, fail in the cure of the blow, which the Canon of the ancient Council of Eliberis hath given their puppets; and therefore it is scarce credible that a land-leaping Empiric can salve this incurable ulcer. But let us hear what you say.  
T. W. Where as every one of the former depravations, etc. resteth in abusing the authority of some one particular man, this striketh at a whole Council, consisting of many scores of Fathers; so happy a progress M. White hath made in the profession of corrupting.  
Answ. I perceive by this entrance what will be the upshot of this business: Good Sir, at your leisure tell me how many scores of Fathers are contained in nineteen: for if you consult with the Tomes of the Counsels 
a Surius tom 1. council. in council. Elibertin. Baron. annal to. 1. an. 57 n. 119. Bellar. de imag. l 2. c. 11. Sixt. Senens. bibl l. 5. annot 247. Possevin. appar. v. council. Elibert. Duran. de rit. eccles. cath. l. 1. c. 5. , and your great Doctors, they will tell you there were only 19 Fathers in this Council.  
T. W. Our Minister to overthrow the religious use of Images, produceth the 36. Canon of the Council of Eliberis 
b Placuit in ecclesia picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. ; to wit, No picture is to be made in the Church, jest that be adored which is painted on walls. But the very words of the Canon are; It pleased the Council, that pictures should not be in the Church, jest that which is worshipped and adored, be painted on the walls. Be observant here Reader, and mark the difference which is made of the same words, by a witty interchange of their place in Translation and thou shalt see that my delicate Minister here, even transcends himself. The Council saith; Images are not to be in the Church, jest that be painted on walls, which is to be worshipped: Master White translateth, jest that be worshipped which is painted on the walls. This difference is small in show of words, but great in sense: for the words of the Council acknowledging the worship of Images, make the worship due to them to be the cause why they are not to be painted on walls: but Master White saith, they are not to be painted on walls, because they are not to be worshipped. Now the reason why the Council would not have the walls of Churches to be painted with images, was in regard of the due respect they bore unto them: for being so painted, they were subject to be defaced, either by the invasion of enemies in those times, or by rain or weather; whereas images drawn in tables, being portable and removable, do lie open to no such danger.  
Answ. The sum of all the former talk is; That the Elibertine Council did not prohibit the making and setting up of images in Churches, but allowing the same, provided that they should not be painted upon bore walls, to prevent that they might not be defaced or destroyed.  
But against this toy I oppose as followeth.  
1. The Text of the 36. Canon of the Council of Eliberis, is; Placuit in ecclesijs picturas esse non debere: It pleaseth us of the Council, that there aught to be no pictures in Churches. Our Adversaries must answer this first part of the Canon. For howsoever that which followeth be understood, these words apparently exclude Images out of Churches. If the Council had said, It pleaseth us, that there aught to be no Images upon the walls of Churches, our adversaries Gloss might have carried some poor colour; but they decree generally, It pleaseth us that there be no pictures in Churches.  
2. The most of our Adversaries confess, that this Council decreed against Images, and thereupon they reject or extenuate the authority of it. Canus saith 
c Canus loc. l. 5. c. 4. ; It was not only impudently, but impiously decreed by this Council, concerning the taking away of Images. Surius 
d Sutius 1. tom. council. annot. in 36. Can. Concil. Elibe●t.  acknowledging it decreed against Images, saith; That this was necessarily and profitably done for those times, but afterwards the worshipping of images was decreed in the 7. Council. Sixtus Senensis 
e Sixt. Senens. lib ● ann. ●17. Cum animaduertissent gentes nuper ab idolorum superstitione ad Chris●um venientes, ad pristinam idololatriam inclinari &c. iudicarunt praesenti morbo non aliter posse mederi quam imaginum interdictione.  and Baronius 
f Baron. an 57 n. 120. Canon de imaginibus non receptus.  confess; That this Council forbade the setting up of images, but that the decree thereof took no place. Andradius saith 
g Andrad orth. expl. l. 9 ; The Council forbade only the setting up the images of God and the Trinity; and with him agreed Ferdinand Mendoza 
h Mendoza def. Concil. Elib. l. 3. c. 5. , and Lorinus the jesuite 
i Lorin. come. Act. 17. ver. 25. Eo sensu cavit Concilium Elibertinum picturas in ecclesia esse, ne putaren● Deum esse quid corporeum. , saying: That the Council provided, no pictures should be in the Church, jest the ignorant people coming lately from Paganism, should think God to be corporeal.  
Lastly, although Suarez 
k Suar. tom. 1. d 54. §. 1.  the jesuite slubber over the matter about this Council with Bellarmine's 
l Bellar. de imag l. 2. c. 9 Alan Copus dial. l. 5. c. 16. Saunder. de imag. l. 2. c. 4. Peres. de Trad. p. 3. de imag. Possevin. appar. v. Concil. Elibert.  Gloss, yet he prefixeth these words to the explication; difficilius explicatur, etc.  
Conclusion of T. W. Here I make an end of his corruptions, etc. only I must say, that in regard of the impurity and conscionlesse deportment of him in his whole Treatise, I cannot but commiserate such credulous souls as do highly praeiudge of his book, as being written in all sincerity and plainness, etc.  
Answ. If your performance had aequalled your boldness and your declamations were demonstrations, the credulous souls you commiserate (being many of them so judicious and learned, that you are unworthy to hold them the candle) might justly have censured Doctor White for negligence, in alleging these testimonies which you have excepted against. But forasmuch as you have played the vocalist and worded it only, your triumph is like the cracking of thorns under a kettle, Eccles. 7.7. and Saint Hieroms reproach may justly be applied unto you, Cum aureos montes pollicitus fueris, ne scorteum quidem numum praestitisti, having promised the Reader golden mountains, you tender him not one leathern mite.  
And whereas you departed this scene, grinning at Master Purchas, because he graces' my Brother's book with the style of Via lactea, The white or milken way; and tax him for being in his own writings malevolent: I suppose no man will marvel, though he which hath gained respect from so many ingenuous persons in the kingdom by his pains, cannot please oculo nequam, a cankered Romist, whose eye is all envy, and his tongue venomous as a Serpent.    
Finis primae Partis.   

The second part of the Book: Wherein T.W.P. accuseth D. White of delivering many notorious untruths, confessed to be such, by the most eminent Protestants and Doctors of his own side.  
Having repressed this Adversary in his first encounter, wherein consisted the pride of his strength, I am now to proceed to his second part, the entrance whereof is loud and tumultuous, Math. 7.25. but of a light and windy nature, and hath more sound than force, as will appear in the progress thereof.  
T. W. Lying is the second pillar which supporteth the whole weight and frame of Master Whites work. He delivereth false assertions, vast untruths, gross lies, acknowledged to be such by his own brethren; By the most eminent and learned Protestants of Christendom, the most accomplished for their literature that ever lived, etc. I will choakingly and irrepliably convince him of notorious miscarriage: I have thought good to supererogate with some in disproving his falsehoods, etc.  
Answ. It is reported of Marcellus 
a julius Frontin. stratagem. l. 2. c. 4. n. 8.  the Roman, in the stratagems of war, that he leading on a time a small and weak army, caused all the Skullions, slaves, and servitors of his host, to shout together with the Soldiers; and by this means affrighted the enemy with a conceit of a terrible encounter: Not unlike hereunto T.W.P. beginneth with a terrible noise; and as another Thersites or Shemei, beroareth Doctor White with the scandal and outcry of false assertions, vast untruths, gross lies, etc. and then Thrasolike secondeth them with ostentation: But coming at length to encounter and blows, he fighteth with a Bulrush, and the choking stuff wherewith he glorieth to strangle Doctor White, (being of less force than Pope Adrians' fly 
b Abhas Vsperin Frederic. 1. Adrianus apud Anagniam, musca necatur. Naucler. gener. 39 ) melteth into froth and fatuity.  
The sum and substance of this second part, may be comprised in this Syllogism.  
He which in an opposition to a common Adversary, delivereth sundry positions, the contrary whereof is affirmed by many learned Divines of his own side, he uttereth gross lies, vast untruths, etc.  
Doctor White in an opposition to a common Adversary, doth thus; ergo Doctor White uttereth gross lies, vast untruths, etc.  
Answ. Exchanging the person, this objection will presently return the same way it came.  
For thus I retort: He which in an opposition to a common Adversary, delivereth divers positions, the contrary whereof is affirmed by many learned Doctors of his own side, he uttereth gross lies and vast untruths, etc.  
But T. W. D. Whites Adversary hath done this: for he speaketh Contrary to Canus, Surius, Baronius, and Andradius, about the Council of Eliberis 
c Part 1. chap. 9 paragr. 3. ; And contrary to Gregory Ariminense, Vasques, and Benius, in expounding Augustine about reprobation or sufficient grace 
d Ibid. chap. 8. parag. 2. , and contrary to Stapleton 
e Ch. 5. parag. 1. , in saying that a man wanting inward virtues, is but an equivocal member of the visible Church: and contrary to Pighius and the Doctors of Colen 
f Cham 1. parag. 3 , touching the formal cause of justification, etc.  
Therefore T.W.P. Doctor Whites Adversary, uttereth gross lies, vast untruths, is an impostor, a fellow without a soul, and I know not what.  
If this argument be good, the most Writers, except the Canonical, will prove guilty of gross lying, and vast untruth: Gabriel Biel 
g Biel. Canon. miss. lect. 41.  speaking of the Doctors of the Church, saith; One Saint contradicteth another, Saint Augustine opposeth Cyprian; and Augustine and Hierom are of a contrary judgement. And Guido de Perpinniano 
h Guido Carmelita de haeres. in Gen. cap. 7. : Doctors are repugnant to Doctors, and Disciples to Disciples; yea, the Scholars to their Masters, and this frequently, and very often. Now therefore admitting that D. White in handling some questions, did vary from other private Writers, this can no more convince him of falsehood, than the difference between Scotus and Thomas, or Suarez and Bellarmine, doth them and others of the like.  
Object. D. White in some of these untruths, affirmeth, that not one Father, or any one Protestant taught such, or such a point, etc.  
Answ. You should have done well to have named, where the Dr. uttereth this large assertion: for finding that you commonly overreach, we credit you no further than you prove.  
T. W. 2. Object. In that Master Whites untruths do make head against the Catholic faith, and strengthen the Protestants Religion: Other Protestants would not contradict the same to the weakening of their own cause, were it not that the evidence of truth on the Catholic side, doth force them thereunto 
* Briarly, apol. pag. 6. ; and therefore the voluntary acknowledgement of any one such learned Protestant, must in reason overbalance many scores of others, not confessing so much.  
Answ. In this objection there be divers lose branches: 1. all Doctor Whites assertions do not make head against the Catholic faith; for some of them concern matter of fact, story, manners, etc.  
2. Other Protestants may possibly contradict Doctor White, not by evidence of truth, but upon these occasions. 1. One man sees not all things, and diligence, labour, 
Bergom. chron. a●n. 1203. Neque omnia possumus omnes, neque sancti Euangelistae unum & idem de Christo scripserunt, etc.  & longer inquisition bring matters to light, which have been formerly not so well known. 2. The state of the question may either vary, or be more fully explained and better understood, and accordingly men's speeches may altar. 3. It is common with our Adversaries, one of them to oppose another in the Controversies which they maintain with us. Thus Bellarmine and Baronius contradict Canus 
i Can. loc. theol. l 6. c. vlt. ad. 11. Bellar. de Pont. l. 4 c. 11. Non nulli ex catholicis. Honorium haereticum suisse contendunt, ut Melchior Canus. Baron. tom. 8. ad annum 68●. quem voluissem sensibus potius fuisse ca●um quam nomine. , about Pope Honorius his falling into heresy. And Pighius, Catherinus, Gropper, etc. are thwarted in their tenet, concerning justification, original sin, certainty of grace, etc. by later Doctors 
k Berllarm. de matrim. l. 1. c 6. Can. loc. l. 8. c. 5. Pigh. contr. lo. 2. Catherine. l. de pecc. orig. Confess. Colon. & Antidagm. Bellar. de amiss. great. l. 5. c. 16. & de justif. l. 2. c. 1. .  
But letting pass the former proposition, the assumption, which is (Doctor White hath uttered vast untruths, gross lies, acknowledged to be such by the most eminent and learned Protestants, etc.) is insufficiently confirmed by this Adversary.  
For first, upon the examination of the thirty particular instances produced to the former purpose, it will appear, that Doctor White hath not uttered one manifest or notorious untruth, affirmed to be such by the testimony of any eminent or worthy Protestant.  
2. Where the Popish Priest undertaketh to make remonstrance of his accusation, by the testimonies of the most eminent and learned Protestants: 1. Sundry of the Authors produced by him, are no Protestants; David George is a damned Heretic 
m Thuanus to. 2. hist. l. 12. , Sebastian Francke, an Anabaptist 
n Briarly apol. tr. 1. §. 3. p. 131. , Matthew Paris, a Monk of Saint Albon, placed by Bellarmine 
o Bellarm. de scriptor. eccles.  among Popish Writers, and alleged by him, and by Baronius 
p Baron. to. 12. an. 1169. n. 42.  and Sigonius 
q Sigon. de reg. Ital. l. 18. Bellarm. Recog. pag. 121. , as a Roman Catholic. 2. Some of his Authors devil at nonesuch 
r Andr. Brixius cited, untruth to pag. 108. . 3. divers are so obscure and mean, that no man respecteth them. 4. Some are malcontents, and men blotted with singularity and novelty. 5. Many of the testimonies alleged from such Protestants as are eminent and learned in deed, are recocted Coleworts, gleaned out of Master Briarlies Apology, and are for the more part already cleared by the learned 
s B. Morton Cath. Appeal. D. Whitak. count. Campian. & cont. Duraeum. D. Humph. Ies. p. 2  of our side.  

The first untruth, wherewith T.W.P. chargeth M. White, concerning trial of faith by antiquity.  
T. W. Master White speaking of the Fathers of the primitive times, and of their judgement in matter of faith, between the Protestants and us, writeth; We are so well assured, (meaning of the resolution of the Fathers) that we embrace that kind of trial which is by antiquity, and daily find our Adversaries galled thereby. But this is acknowledged to be a vast untruth by Doctor Humphrey 
t Vita jewel. p. 212 taken out of Briarly his apology tr. 1. §. 3. pag. 140. , who taxed Bishop jewel for giving the Papists too large a scope: saying; That he was injurious to himself, and after a manner spoiled himself and his Church. Also by Doctor Whitaker 
u Cont. Dur. le fui●●● pag 4●3. , who writeth; That the Popish religion is but a patched coverlet of the Father's errors sewed together. Lastly, Luther 
x De ●eru. a●bit. pag. 434.  traduceth the Fathers, calling them most blind and ignorant in the Scriptures, etc.  
Answ. No man can better report another's meaning, than the Author himself: and Campian 
y Campian. Rat. 5.  the jesuite in his challenge, objecting this place of Doctor Humphrey, was answered by the same Doctor himself then living, in this manner: 
z Humphr. 〈◊〉 suitism. p 2. ad 5. Ra●. Camp. pag. 6●8. Dixi quidem juellum, qua erat multiplici doctrina & heroino animo praeditus, non modo ad scripturas, sed etiam ad tot centurias, etc. provocasse: sed vobis maiorem ansam reclamandi praebuit, & vobis nimium largitus est, vobis plus aequo concessit, sibi interim nimis iniurius. etc. Au cuiquam videri potest haec oratio acris reprehensio? immo excuso illum & laudo, quod pugna difficilior sit pulchrior.  That he never blamed the reverend Bishop jewel, for challenging the Papists to a disputation out of the Fathers, but greatly commended the same: only he judged that the Bishop had yielded the Papists a greater scope than was convenient; to wit, in the largeness of his offer, which was, that if in 27. Articles propounded by him, the Papists were able to produce one place out of any one Father of the first 600. years, plainly testifying the contrary doctrine to those Articles propounded by him, he would then yield them the cause.  
Doctor Humphrey affirms, that Bishop jewel learnedly maintained his challenge, and failed not at all in the performance thereof, but did supererogate with his adversaries more than he was bound. See his own words 
a In vita jewel. Atque hic protestatio illa & denunciatio, quam vanam & futilem esse adversarij calumniantur, repetenda est: quam tamen veram esse, ipsi qui paulo maiori ingenio & excellentiori doctrina valent, non negabunt: SI QVIS VLLUM ANTIQWM DOCTOREM ET PATREM, etc.  in the margin.  
2. Doctor Whitakers in all his writings, is resolute to submit the Protestants cause, to be tried by the Fathers, as witnesses of the truth: and he proclaimeth against Campian 
b Whitak. count. Campian. ad Rat. 5 pag. 114. alleged by Briarly apol. tr. 1. §. 3. pag. 135.  and all other Papists, saying; Hearken, O Campian, the same most true and constant speech, which jewel uttered at that time, when he challenged all you Papists to trial of antiquity, of the first six hundred years, offering you, that if you were able to produce out of any Father or Council, during that time, any one plain and evident testimony, he would yield you the victory: This very profession do we all of us make, we all undertake the same, and will not break promise.  
So far is this reverend Doctor from allowing the primitive Fathers to be patrons of Papistry, that he affirms, they are wholly ours 
c Ibid. Toti ad nostras partes pervolant, & vos acerrime lacessunt atque oppugnant. In summis causis habemus omnes astipulantes. Patres & magni facimus, & assidue legimus, & cunctis accuratioris theologiae studiosis legendos proponimus. Duplic. contra Stapl. pag. 187. Plus tribuendum est ecclesiae primitivae, quam subsequ●ntium seculorum ecclesijs.  in all material points, and he honoureth and preferreth them before other writers, commending the study and reading of their books, to all judicious Divines, and by their testimony in his disputations, he defendeth the truth of our faith.  
Object. But he calleth Popery a patched coverlet, framed of the errors of the Fathers.  
Answ. It is confessed by our Adversaries, that the Fathers had their errors 
d Bannes' 2. 2. q 1 ar. 8 Licet sancti Patres errare potuerint, & de facto erraverint aliquando etc. Guid. Carm de haere●. generat. c. 7. In dictis Sanctorum extra canonem bibliae, non est infallibilis veritas, certa & indubitata. , and themselves in divers cases challenge and censure them. There is none of the Fathers, saith Stapleton 
e Stapl. Rel c. 6. q. 4. , in which something erroneous may not be observed. And Anselme 
f Ansel. come. 2. Cor. cited by Sixtus Senensis biblioth l. 5. in praef. p. 329. Possevin. sell. bib. l. 12. c. 23. Villavinc. de rat. stud. theol. l. 4. c. 6. obseru. 1.  saith; In the books of those holy Doctors which the Church readeth as authentical, some things are found wicked and heretical: And Mulhusinus 
g Mulhusin. disp. de fid. pag. 43. Bannes' 2. 2. q. 1. ar. 8. Erravit Bernardus, etc. erravit Cyprianus, etc.  the jesuite; We know the Fathers were men, and erred sometimes.  
Chrysostome and other of the Fathers, are charged by Stapleton, Sixtus Senensis, Tolet, Pererius, and Maldonate, to have erred about free-will; and Clemens of Alexandria, Chrysostome, Theodorit, Hierom, Ambrose, and Euthymius, erred about original sin, saith Doctor Stapleton 
h De justif l. 1. c. 10. .  
Before the Pelagian heresy arose, Augustine was deceived 
i Aug. de praed●st. sanct. c. 3. Q●em meu n errorem, nonnulla opuscula mea satis indicant, etc.  in the matter of divine grace and free-will; and although the same Father is many times Orthodox in the question of Purgatory 
k Aug. de temp. ser. 232. Duo loca sunt, & tertius non est. De verb. Apost. ser. 14. Hypog. l. 5. Tertium locum penitus ignoramus. , yet at other times he varieth (at the least doubtfully 
l De sid. & oper. c. 16. Enchir. c. 69. Tale aliquid po●t hanc vitam fieri incredibile non est, & utrum ita sit quaeri potest. ) from his own sounder judgement.  
In these and the like cases it is verified, which Cyril 
m Cyril. l 6. contra julian.  speaketh upon other occasion: That as Horseleeches suck the naughty blood out of the veins: so Papists excerpt that which is most imperfect and unsound from the Fathers; and thus Popery, according to D. Whitakers, is, a patched coverlet, framed of the Father's errors. But hence it doth not follow, that the said Doctor would not stand to their judgement in such manner as my Brother undertaketh, that is, to the unanimous consent of the Fathers, or to the judgement of the learnedest Fathers, or to the advised or deliberate doctrine of the Fathers. It is possible for some Fathers to err, and yet others to judge aright. The same Father may sometimes utter a straggling and exorbitant sentence, and yet in other places correct himself 
n Aug. contra Cresc l. 2 c. 31 & 32. De orig. a●●●n●r l. 4. c. 1. De bo●. pursue. c. ●1 l. 1. Retract c. 19 .  
Lastly, the Papists of a small error of the Fathers, may occasionally procreate a great one; as from praying for the dead, used in one respect by the Fathers 
o Read D. Field of the Church, l. 3 c. 17. , the gross praying for the dead, with a reference to Purgatory. Now this is the patched coverlet which Doctor Whitataker meaneth, implying no scurrility as this Popish priest objecteth, but truly taxing the slippery dealing of Popish Hucksters in abusing Fathers 
p ●ee Briarly apol. p. 1 §. 3. ● 1●. pa 128. .  
3. Concerning Luther, even as in sacred Scripture the Prophets, Esa. 1.11. and 66.3. and the Apostles, having to deal with Hypocrites, which placed justice in outward ceremonies, utter divers speeches in disgrace of legal rites, not depressing the same in themselves, but showing they were unprofitable to such as abused them: So Luther being opposed by Adversaries, which preferred the Fathers before the Scriptures, correcting that abuse, useth some broad speeches, (such as our Adversary nameth) against the errors of some Fathers, (not generally of all:) But otherwise, When Fathers are lawfully used, as witnesses and interpreters of truth, he esteemeth 
q Lu●h. ●d Marc●. Brandeburg. tom. 2. Germ. pag. 243. Periculo 'em & horrendum est, quicquam vel andire vel credere, quod adversatur unanimi testimonio fidei & doctrinae sanctae Catholicae ecclesiae, quam inde usque ab initio, unanimiter seruavit. Com. in c 5. Gal Patres evangelium & fidem in Christum, absque ulla hypocrisi, pure & simpliciter tradiderunt, & ecclesiam ab innumeris erroribus expurgarunt.  them according to their worth, and yieldeth as much unto them as themselves require 
r Aug. epist. 19 & ep. 111. de orig. anim. l. 4. c. 1. & de bon. pursue. c. 21. Hieron. cited by Biel, Can. Miss. lect. 41. .  
But as for our Adversaries, there is nothing more ordinary with them, then to reject the testimony of the Fathers 
s Bellar. de verb. D. l. 4. c. 11. Can. loc. l. 7. c. 3. Stapl Rel. c. 6. q. 4. Greg. Val tom. 3. d. 1 q. 1. p. 7. §. 45. Carb. introd. l. 4. c. 19 Viguet. instit. theol. c. 17. v. 2. Vasqu. p. 1 d. 12. c. 1. Guid. Carmel de haeres. in Gen. c. 7. Thyr. de appar. visib. l 1. c. 25. Stapl. Rel. c. 3. q 1. ar. 1. Vega de justif. l. 11. c 6. D●●edo de eccles dog. l. 4. c. 6. Suar 3. p 2. d. 2. § 3. Bannes' 2. 2. q. 1. ar. 8. , and they profess to do thus whensoever their authorities repugn the articles of their Roman church 
t Hos. cou. Brent l 3. pag. 167. Cum ecclesia Doctores admittimus. Baron. annal. 1. ann. 34. n. 213. Matta. de iurisd par. 4. pag. 273. Bannes' 2. 2 q. 1. ar. 8. Omnes sancti conveniunt B. Virginem contraxisle originale pecc. & tamen, etc. Maldon. come. joh. 2. v. 4. .   

Untruth 2. M. White charged to deny that, concerning Tradition, which other Protestants grant.  
T. W. Master White laboureth to prove, that the Protestants Church receiveth not necessarily any one Tradition; and in his table, No part of our faith standeth upon Tradition: and pag. 47. The Scripture proveth itself to be the very word of God, & receiveth not authority from the Church: But Master Whites brethren, Doctor Whitaker 
a Whit●k. count. Sc●pl. pag. 298. , Master Hooker 
b Hooker. pol. eckl pag 146. , and Doctor Covel 
c Covel. def. pag. 31. , affirm the contrary to this, etc.  
Answ. None of Master Whites brethren will, or can charge him with falsehood as you pretend, but they generally accord with him in both his assertions, being rightly understood.  
1. He maintaineth, that no part of our faith dependeth or is builded upon Tradition, in the same manner as upon the Scripture: Not upon Tradition, as the foundation of belief, or as the last resolution of faith; But as a subordinate help, administering cause, or external testimony to the truth. And accordingly Doctor Whitaker 
d Whitaker. de Script. q. 3. c 5. Non nego traditionem ecclesiasticam esse argumentum, quo argui & convinci possit, qui libri Canonici sunt, etc. sed dico hoc externum tantum argumentum & testimonium esse. Contra Stapl. pag. 300. Testimonium ecclesiae non est causa fidei. tanquam externo argumento, etc.  speaketh, and no otherwise. But you have wilfully omitted the latter part of the said Doctors words, wherein he explicates his meaning.  
2. In the next assertion M. White acknowledgeth, that the ministery of the Church induceth us, to assent to the Scripture. But you will have Tradition and the ministery of the Church (understanding the present 
e Bellarm. de Sacram. l. 2. cap. ●5. Stapl. Rel. c. 5. q. 1. ar. 1 ad. 2. Nostra fides praesentis ecclesiae judicio & authoritate nititur, non Apostolicae, etc. pag. 501.  Church) not only an adiwant cause of belief: but a foundation and principle thereof 
f Baron. tom. 1. an. 53. n. 11. Scripturarum fundamentum traditio. silvest Prior. count. Luth. conclus. 56. Indulgentiae non innotuere nobis authoritate Scripturae, sed authoritate ecclesiae Romanae, quae maior est. , of equal or greater authority than the Scripture. And for proof hereof you reason as followeth.  
T. W. If any main article of faith be taught by Tradition only; then Master Whites assertion is false, saying; No part of our faith standeth upon Tradition. But some main part of our faith; to wit, that the Gospel and Acts are the sacred word of God, is taught by Tradition only; according to the testimony of M. Hooker and D. Covel. Ergo, It is false which M. White affirmeth, that no part of our faith standeth upon Tradition.  
Answ. Master Hooker 
g Hook. eccles. Pol. l. 3. pag 147.  affirmeth two things: 1. The first outward motive leading men to esteem of the Scripture, is the authority of God's Church. 2. Afterwards by bestowing our labour in hearing or reading the mysteries thereof, we find by the thing or matter itself, that which giveth us full satisfaction.  
According to this judicious Author, the authority and testimony of the Church, is the first motive and means to lead us to the knowledge of the holy Scriptures; and when we are led by the hand of the Church unto them, and by the ministry thereof are helped about the sense and interpretation, they contain in themselves a divine authority, verity, and light, whereby people come to infused faith.  
And from this assertion, I answer the Papists objection; If any main Article of our faith do depend upon Tradition, as a divine principle thereof: than it is true which the Popish Priest saith, that some part of our faith is builded upon Tradition. But if an article of faith depend upon Tradition, only as an introduction and administering cause thereof, than it is false, that some part of our faith is builded upon Tradition.  
Object. How is it possible to know that the Gospel of Matthew is divine Scripture, and the Gospel of Nicodemus bearing the same title, is not.  

Driedo de eccl. dog m l. 4. c. 4. pag. ●39. Enchirid. Colon pa. 70.  Answ. 1. To the knowing hereof, by an historical and acquisite faith, the testimony and tradition of the church (especially the primitive Church) is necessary.  
Secondly, to know this by a divine and infused faith, (besides the authority of the Church:) the matter, character, and contents of the very book, and comparison with other Scripture, do serve as an inward cause, to produce the said infused faith.  
When Onesimus brought Saint Paul's Epistle to Philemon; his bringing thereof, and reporting who was the Author, did authorize the Epistle so far, as to make Philemon receive and read it: but upon the perusal thereof, Philemon found matter and inward arguments in the very Epistle itself, whereby (the spirit of God coworking) he was fully induced to believe it as divine and Apostolical Scripture.   

Untruth 3. Wherein Doctor White is charged with a false assertion, of the continuance of the Protestants faith.  
T. W. Our Minister labouring to enamel and beautify his deformed faith, with the specious title of antiquity and succession, useth these swelling speeches 
h Way to the Chure, sect. 17. pag. 86. : Against all Papists whatsoever, we make it good, that the very faith we now profess, hath successively continued in all ages since, Christ, and was never interrupted so much as one year, month, or day; and to confess the contrary were sufficient to prove us no part of the Church of God. Words of brass, but if he be put to proof, no doubt of leaden performance, etc. Luther 
i Luth. epist. ad Argentin. & loc. come. class 4. p. 51  and Bishop jewel 
k jewel apol. p. 4. ch. 4.  affirm contrary hereunto, that the truth of Religion was restored, made known, and brought to light by Luther himself, and Zuinglius, etc.  
Answ. Here be two things to be examined: 1. The truth or falsehood of Master Whites assertion in itself. 2. The comparing thereof with the speeches of Luther and Bishop jewel.  
Touching the former, the Reader must observe, that Doctor White 
l D. Wh. Way to the Church, sect. 45. pag. 335. & digress. 48. pag. 337.  speaketh of substantial and primitive doctrine; not of accessory and secondary points. And thus it is true, that the principal articles of the Protestants faith have continued in all ages. Nevertheless, if Doctor Whites words be extended as far as they literally found, I suppose they may be defended, and that in all ages, and when Luther began to teach, there have been Christian Churches in the world, and public teachers in the Roman Church, who have rejected the Trident faith.  
1. The Grecians 
m Guid. Carm. de haer. Grae cor. c. 3. etc. 20. , Armenians 
n lb. de haeres. Armen. c. 1. , Waldenses 
o De haer. Walden c. 1. & 4.  and Bohemians 
p Bohen de mor. gent. l. 3. c. 11. Nich. Eymeric. p. 2. q. 14. Conrade. Vsperg. anno 1180. Cocc. thesaur. Cath. l. 7. are 6. , denied the supremacy of the Pope, and authority of the Church of Rome.  
2. The Greek Church, the Bohemians, and Waldenses, denied Purgatory, prayer for the dead, seven Sacraments, satisfactions, and the single life of Priests 
q Guid. Io. Bohen. Concil. Florent. sess. vlt. .  
3. The Armenian Churches, the Waldenses and the Grecians denied Transubstantiation, and the Romish sacrifice of the Mass 
r Guid. de error. Armen. .  
4. The jacobites or Nestorians, denied auricular confession 
s Guid. de error. jacob. c. 2. .  
5. The Waldenses, Bohemians, and Greeks', denied invocation of Saints, Pope's pardons, frierish miracles, and the fasts and ceremonies of the Roman Church 
t Guid. de error. Wald. Bohem. l. 3. de mor gent. P. Emily's de gest Franc. l. 2. .  
6. The Aethiopians denied invocation of Saints, allowed no Masses for souls departed, and affirmed, that Church laws bind not the conscience 
u Dresser. de eccles. Ethiop. Dam. Goes de mor. Ethiop. .  
7. Among the Papists themselves, Ferus taught the justification by faith alone 
x Ferus come. joh. 1. & joh. 16. charged by Do. Sot. in his annot. , and is charged by Dominicus Soto, to have held the same opinion with the Lutherans in the article of justification 
y Com. l. 3. in Math. c. 20. charged by Soto. . Also, he condemned merit of works; he affirmeth, that predestinate persons only have faith 
z Com. joh. 17. , and that the faithful may be assured of their salvation 
a Com. joh. 17. , he denieth the temporal jurisdiction of Popes 
b Com. Mat. 16.  and Prelates: and saith, the Scripture is the only rule of faith 
c Com. Mat. 13. . Durand denied transubstantiation, (as our Adversaries themselves charge him 
d Flor. theolog. in l. 4. sent. q. 5. ar. 1. An panis in corpus Christi convertatur? Quatuor sunt opiniones: 1. est Durandi, qui omnino negat Transubstantiationem, etc. ) and Caietan held premises, whereupon followeth the destruction of Transubstantiation 
* Ibid. Caietan affir ●at panem transubstantiati in corpus Christi. Concedit nihilominus rem quae erat panis manner, & esse corpus Christi. Haec est omnino fugienda, ex ea enim sequitur conversionem istam in corpus Christi non esse transubstantionem. .  
Albertus' Pighius 
e Pigh. contr. loc. 2.  and the Divines of Colein 
f Antididag. Colon. , maintained, that the merit of Christ imputed, is the formal cause of justification. And Pighius agrees with the Protestants in the matter of the doctrine of merit 
g Pigh. ibid. In eandem nobiscum sententiam conveniunt. .  
Cardinal Caietan, a chief Pilot in the Roman Sea, maintains the lawfulness of public prayer in a known tongue 
h Caietan. come. 1. Cor. 14. , and denies, that the Text of joh. 20.23 
i Com. joh. 20. . and Ephes. 5.32. and james 5.4 
k Com. Eph. 5. Com. jac. 5. . (being the sole grounds of Scripture which Papists have for three of their Sacraments, auricular confession, matrimony, and extréame unction,) do teach any such thing.  
Lastly, Lira 
l Lira sup. Esdr. 1. & sup. Tob. , Abulensis 
m Abulens. in Math. c. 1. , Caietan, Hugo, Richardus de Sancto Victore, etc. deny sundry of the Apocryphal books of Scripture, lately made canonical by the Trident Fathers: And Galatinus, Pagnine, johannes Campensis, etc. deny the authority of the old Latin translation 
n Can loc l 2.10 Perer. come. Dan l. 16. Bellar. de verbo Dei, l. 1. c. 7. Galatin. praef de arcan. fid cath. Faber praefat. epist. Paul Sixt. Senens. bibl l. 4. Saintes Pagninus. joh. Campens. ep. dedic. paraph in Psalm. Richard. de sanc Victor. Except. l. 2. c. 9 Sunt praeterea & alij libri, ut Sapientia Salomonis, liber jesu filij Sirach, liber judith & Tobias, & liber Machabeotum, quae leguntur quidem, sed non sc●ibuntur in Canone. .  
T. W. Bishop jewel and Luther affirm, that Protestancy began in their days.  
Answ. They speak respectively, Et secundum quid, that Luther and Zuinglius were the first, who in such a manner, and with so good success: and which in these Western parts, by a public opposition and separation of many nations, and so exactly & powerfully preached the Gospel, and condemned Popery; but they affirm not contrary to D. White, that our doctrine in such a manner as I have declared before, was no where professed in the world.   

Untruth 4. Wherein Doctor White is challenged, for affirming the unity of Faith and doctrine among the Protestants.  
T. W. For the justifying of the Protestants doctrine, M. White saith, of the book entitled, the harmony of confessions; If the jesuite can show in this book (wherein the particular Churches set down and name the articles of their faith) any jar in dogmatical points of faith, I am content you believe him in all the rest. Here the Reader hath a bold assertion, which the more easily to win a credulous ear, is steeped in musk: but I fear Master Doctor, the note diapason, which implieth an absolute and general concord, will here be wanting, etc. And then the Popish Priest produceth six examples of doctrine out of the Harmony of confessions, which he pretendeth to be discordious with the doctrine of the Church of England, and of the Caluinists in France and Germany.  
Answ. If you will proceed substantially, and prove that there is discord of faith and doctrine among the Protestants, you must perform these two things: 1. produce principal parts of doctrine belonging to the main object of faith 
o Aq. 2. 2. q. 2. ar. 5. Fidei obiectum per se, etc. per accidens & secundatio. Stapl. dapl. l. 1. c 12. n. 3. Omnes qui Spiritum sanctum habent, de rebus ad religionem necessario pertinentibus, etc. perinde sent●unt. Aug count. ul. l. 1 Alia ●unt in qui bus inter se, all quando etiam optimi atque doctissimi regulae cath. defen●ores, salva fidei compage, non conso aut. De civit Dei, l 15. c. 5. Pugnant inter se boni & mali, etc. , and demonstrate, that the Protestant Churches which are reputed Orthodox, (for we have nothing to do with Anabaptists, Arrians, etc.) are divided in these: 2. You must also give instance in such persons, as are reputed sound members and vital parts of the several Churches wherein they live; not of Novellists, incendiaries, and extravagants, which are condemned, and resisted by the sound and best parts of the Church. Rom. 16.17.  
These things bring premised, let the places produced by you out of the Harmony of Confessions be examined.  
T. W. We find this Harmony to teach; That sins are eftsoons punished, even in this life, as David's, Manasses, etc. and the punishments may be mitigated by good works. See here how fully it acknowledgeth the abstersive nature of penance and satisfaction.  
Answ. 1. You do not faithfully recite the words of the confession of Auspurge, but have omitted part thereof, and namely that part which explicateth their true meaning. The whole words are; We give warning of this also, that sins are eftsoons punished with temporal punishments in this life, as David, Manasses, and many other were punished: and we teach, that these punishments may be mitigated by good works, and the whole practice of repentance, as Paul declareth, 1. Cor. 11.31. If we would judge ourselves, we should not be judged.  
Ans. The Popish Priest hath omitted these words; With temporal punishments in this life: and also the latter part of the sentence, The whole practice of repentance, etc. 1. The confession acknowledgeth only a temporal punishment of sin in this life for just persons: The Papists extend the temporal punishment of sin to Purgatory in the life to come 
p Bellar. de Purge l. 1. c. 7. . 2. The confession teacheth, that good works mitigate temporal punishments by way of impetration, and as they be actions of repentance: The Papists teach, they do it as a satisfaction and compensation 
q Stapl. antidote. apost. 1. Cor 11. pag. 651. Sunt verae compensationes & satisfactiones praeteritorum peccatorum.  of God's justice.  
Secondly, whereas you say, that the place alleged, fully acknowledgeth the abstersive nature of penance & satisfaction: you should rather have said foully; for the said confession in that Section 
r Harm. Confess. c. 8 ar. 3. de confess. Non oneramus conscientias satisfactionibus, etc. Satisfactiones obscurabant beneficium Christi. , expressly reproveth Popish satisfactions, saying; that they obscure the benefit of Christ's redemption.  
Thirdly, whereas every difference and contrariety is between two or many: you have alleged certain speeches out of the harmony of confessions, without paralleling the same with any contrary assertion; and so you prove no disagreement of the Protestants by the said confessions, but only deliver what some of them teach.  
T. W. This obedience towards the law is a kind of justice, (mark you this discord) and deserveth reward.  
Answ. These Authors presently after the place alleged, explicate their meaning, saying; After that the person is reconciled to God, and made just by faith, his obedience is accepted and pleaseth God, & is reputed a certain kind of justice. The Papists esteem inhaerent righteousness, to be perfect and absolute justice, such as God cannot refuse or condemn by his law 
s Vasq 1. 2. p. 2. d. 122. c. 3. Sunt ita perfect meritoria, ut nullum habeant defectum, ob quem vita aeterna illis denegari possit. Bellarm. de justif. l. 2. c. 10. Maldonat. count. to. 2. de poenit. pag. 84. Deus accepta habere debet, velit nolit, etc. . These Protestants in their confession, teach, that it is justice in an imperfect manner, or low degree of justice, elevated hereunto by God's free acceptation, and not by rigour of justice 
t Anselm. prosolog. cap. 10. justus es, non quia nobis reddis debitum, sed quia facis quod te decet sum bonum. : And in this their Tenet all learned Protestants concur with them.  
2. Whereas they say, that our obedience deserveth reward; they use the word merit or deserve, as the ancient Fathers did, for to obtain, procure, and impetrate 
u Read part 1. chap. 1. obs. 4. of Marite, in this book. Chrys. 2. Cor. hom. 27. Deus hoc in mercedem imputat, non quod just nobis debeat: sed quod misericors est & pius. , and not for meriting properly and by condignity, as the modern Papists do.  
T. W. Like as the preaching of penance is general, even so the promise of grace is general, etc. Hear needeth no disputation of predestination, or such like, for the promise is general.  
Answ. The preaching and promise of grace is universal, in regard of all kinds and states of people 
x Aug. enchir. c. 103. . Act. 10.35. Gal. 3.28. Col. 3.11. to whom the Ministers of the Gospel must in their preaching and doctrine offer the same in common, without respect of persons. But if it be universal in regard of efficacy, or in respect of the preaching thereof, to every particular person, and every nation at all times, how cometh it to pass, that so many Infant's decease without baptism (which you say to them is damnable 
y Bellarm. de Baptism. c. 4. Quos Deus praedestinavit, ijs remedia ad salutem efficacissime providit. Proinde omnes qui in infantia moriuntur, si praedestinati sunt, sine dubio baptizantur; & contra, si reprobi sunt, non baptizantur. ?) And so many Nations, to wit, the Indians, before your Friars and Bandogs came among them 
z Benzo. hist. now orb. l. 3 c. 5. Ouieden. hist. indor. l. 16. c. 11. Phil. Camerar. med. hist. p. 1. c. 38. These author's report, that the Spaniards fed their mastiff dogs with the miserable Indieses: and how an old woman pursued by a bandog, kneeled down, and held out the captains letter to the mastiff, and escaped the very dog being more pitiful than the Spaniard, etc. , wanted preaching, Sacraments, and all means of salvation? And wherefore do Thomas of Aquine, Bellarmine, and the rest of your Doctors handle the doctrine of predestination, if the same be false or dangerous?  
But whereas the confession of Auspurg saith: There needeth no disputation of predestination; it condemneth undiscreet and curious disputing of predestination 
a Vide Prosper. ep. de lib. arb. ad Rufin. , such as passeth the bounds of Gods revealed word, or is divided from the doctrine of repentance and good works: otherwise you cannot be ignorant that both the sacred Scripture and the primitive Fathers 
b Aug. de bono pierce c. 15. & 16. Prosp. ad excerp Genuens. resp. ad. dub. 10. in fine. , maintain the preaching of predestination.  
Lastly, the Popish Priest, to confirm his supposed discord between this confession of Auspurge and the Protestants of England, should have done well, to have set down wherein the Church of England 
c Articles, 1562. ar. 17.  varieth from this confession, in any of the former assertions.  
T. W. As touching private confession, etc. we affirm, that the ceremony of private absolution is to be retained in the Church, and we do constantly retain it.  
Answ. The Popish Priest concealing part of the speech, would insinuate, that the confession of Saxony approveth auricular confession and Popish absolution; but that this is false, appeareth by the words placed in the margin 
d Harmo. confess. sect. 8. Saxon. confess. ar. 16 Nec divinitus mandata est, etc. nec possibilis. .  
2. The Church of England approveth private confession of sins unto the Minister, and alloweth private absolution thereupon 
e Apol. Church Engl. p. 2. ch. 6. & jewel def. pag 141. & 149. Abuses and errors set apart, we do no more mislike private confession, than a private Sermon. Communion book, visitation of the sick. ; and yet condemneth Popish auticular confession imposed by necessity, and requiring particular emuneration of all mortal sins: And also, the making absolution a Sacrament of the Church; and ascribing the efficacy of remission of sins, to the external word pronounced by the Priest.  
Suarez 
f Suar. tom. 3. d 2. §. 2.  the jesuite saith; That Sacraments (among which penitential absolution is one) effect grace, not only by their form, but also by their very matter, and that they have a physical efficiency in conferring of grace, like Christ's humanity 
g Ibid. d. 9 §. Per v●ram & physicam efficientiam, sicut humanitas Christi. . Bosius saith 
h Bos. de sig. lib. 1. c 10. & 11. Non per obtutum cogitationis ullius, etc. Sacramento rum vis, praecedit omnibus factis, & cogitatis nostris: divinitatem ingenerat tanquam arbor vitae in paradiso. ; They ingenerate Divinity, like the tree of life in Paradise, immediately without any previous motion or thought of man's mind, and that the Sacrament of Penance conferreth grace, without any precedent disposition, more than attrition 
i Coster. enchir. c. de poenit. Sola attritione, etc. Greg. Val. to. 4. d. 7. q. 8. p. 3. , (which according to sundry popish Doctors, implieth no formal purpose of forsaking sin 
k Vega pro council. l. 13. c. 21. Non est necessarium ad remissionem pec. propositum formale vitandi pecc. Cap. 25. Nollent patrasse, & tamen non dolent, dolore sensitivo aut intellectivo. , nor any sorrow, either sensitive or intellectual for the same, but is a velleity 
l Stapl. Antid. Rom. 7. v. 15. Levis & debilis affectus, qualem scholastici velleitatem vocant. Accost. de salut. Indor. l. 6. c. 11. Mald. sum. q. 16 ar. 1. Tol. instruct. sac. l. 3. c. 5. Caietan. opusc. tom. 1. tract. 4. quaest. 1. Non intendit, actualiter committere pecc. mortale, nec intendit mutare statum suum, quo detinetur in peccato mortali, ut patet in concubinarijs, usurarijs, etc. qui consitentur peccata sua, displicetue ijs peccasse, habentue velleitatem relinquendi pec. non tamen deserunt concubinatum, aut restituunt usuras, etc. & haec displicentia cum eiusmodi velleitate Attritio dici potest, etc., est valde communis, & communiter vocatur Attritio. Est à voluntate sive charitate.  or wishing, one were able to be sorry for sin and could forsake it; or an imperfect sorrow proceeding from fear of punishment or worldly occasions, and not from the love of God.)  
This doctrine of Popish absolution, the Saxon confession, and the Church of England condemn: but absolution, public or private, agreeable to the Scripture, both in the outward discipline of the Church 
m Caluin. instit. l. 4. c. 11. §. 2. , Math. 18.18. and in the ministry of the word and Sacraments, and remission of sins, conferred by God therein, we maintain and justify 
b Chem. exam. Concil. Trid. p. 2. pa. 221. .  
T. W. In like sort he saith, that Bishops have jurisdiction to forgive sins.  
Answ. The Chureh of England 
c 
Herbr. de Clan. n. 31. in disp. Service book of the Church of Engl. in visit. of the sick.  
Chem. Ib. in absolutione Deus ipse per ministerium evangelii remittit pecc. singulis credentibus.   
c Apol. angl. p 2. Ch. 6.  and other Protestants believe, that Bishops and Ministers have received the keys of the kingdom of heaven. Mat. 16.19. and by preaching the Gospel and administering the Sacraments they forgive sins. 
d Aug. count. Parmen. l. 2. c 11. per evangelium in cuius praedicatione sp. sanctus operatur. Cypr. ep. 76. n. 8. Cyril. Alex. in joh. l. 12. c. 56.  joh. 20.23. 1. Cor. 4.15. 1. Tim. 4.16.  
The difference between the Papists and us, is touching the manner, how they remit sins: Concerning which we teach three things. 1. Negative: The whole authority and efficacy of taking away sins, by way of condonation and purging sin, is in God and Christ only. Esay 43.12. Luke 5.21.24. And this in former days was the judgement of the Fathers 
e Aug. cited by Lombard. l. 4. d. 18. Nemo tollit pecc. nisi solus Deus. Hieron. come. Math. 16. & su●er 14 cap. ●sa. Chrys in Ioh hom. 85. Ambros. de Cain. & Abel. l. 2. c. 4. & serm. 66. de natal. Petri & Pauli.  and principal Schoolmen 
f Al. Hal 4. q. 11. M. 1. ad arg. Bonau. 4. d. 18. q. 1. Scot 4. d. 19 ad quaest. Caietan. come. joh. 20. Vis & efficacia remissionis non in discipulis, sed in Deo remittente. Altisiodor. sum. lib. 4. tr. 6. cap. 8. q. 2. . 2. The Pastors and Ministers of Christ forgive sins two manner of ways. 1. By coapting and preparing sinners, that they may be capable of forgiveness, and have in them such dispositions 
g Aq. 4. d. 18. ad 2. Neque sacramentum poenitentiae &c. operando perting it direct ad gratiam, nec ad culpae Remiss. sed dispositive. Ferus come. Math. 16. Ea adhibent per quae Deus remittit. pecc. & gratiam dat.  of faith, repentance, and virtue wrought by the ministery, Rom. 10.17. Act. 11.14. And also such outward seals as God requireth to be previous unto remission of sins, Mar. 16.16. 2. As Ambassadors, messengers and keepers of the outward seal, they manifest 
h Gab. 2. d. 27. q. vnic. du. 5. Sacerdos absoluendo confitentem, pronunciat eum absolutum, non remittit peccatum. Scot 4 d. 18. Sacerdotes dimittunt ostendendo & manifestando. Bonavent. 4. d. 18. Sacerdotes habent se ad modum demostrantis, etc. Bucer. script. Angl. apol. ad Edw. Fox. pag. 675. Nec dubitant dom. nostrum jesum, in ecclesia sua nobis praesentem, ipsumque pecc. remittere in coelis, dum ecclesia eius jussu & ministerio peccata remittit in terris.  and externally seal, and apply the grace and forgiveness, which God at the use of the word and sacraments doth himself confer.  
But our modern Papists affirm, that Bishops and Priests forgive sins by the word of absolution, in such a manner, as Christ wrought miracles, and forgave sins by his voice. 
a Suar. 3. d. 9 §. 2. Per veram & physicam efficientiam, attingentia veram gratiae productionem, sicut Christus sua hum●nitate, tangendo vel loquendo ●acrebat miracula. Tolet. come. Luc. 5. annot. 41. pariratione procedunt potestas miraculorum & potestas remittendi peccata. Chat. Trid. de poenit. Neque aliter accipienda est vox sacerdotis peccata condonantis, quam vox Christi, qui ait paralytico, Math. 9 confided fili, remittuntur tibi pecc. tua. Stapl. Antid. joh. 20. Remittunt pecc. vere sicut Christus remisit, verbo absolutionis non praedicationis, verbo efficaci, etc. Non verbo testimonij.  joh. 11.43. by a true and physical efficiency, reaching to the very production of grace, and dissolution and destruction of sin 
b Bel. de poenit. l. 3. c. 2. Dedit donum pecc. remittendi, non concionando, etc. sed plane extinguendo, & dissoluendo. .  
T. W. Finally, not to rest upon every particular, we found there: We do not speak of the Church, as if we should speak of Plato's Idea, but of such a Church as may be seen and heard, etc. The eternal Father will have his Son to be heard among all mankind.  
Answ. 1. All the Protestants believe this doctrine; to wit, that the Church by the ordinance of Christ aught to be a visible society, (and not a Platonical Idea) of people professing the Gospel of Christ sincerely, etc. But ab officio, from that which aught to be, to the being itself, it always followeth not: and by the frailty and error of man, and especially by the tyranny of Antichrist, it hath happened that the Church for certain ages hath wanted part of this perfection; and yet in the misty darkness of superstition, God preserved some Pastors and people visibly professing the truth of religion, in the foundation, though the same were infected with error and superstition in other points. And the state of the question, between you and us, is not, whether there be always upon earth a visible Church: but concerning the manner of the visibility; whereof I have treated before 
c Part. 1. Ch. 3. paragr. 2. obseru. touching Churches visibility. .  
T.W. Now I appeal to Master White, whether there be in these points, any concordance between the Harmony of confessions, and the English Protestants, Caluinists, etc.  
Answ. Your appeal to Master White is ridiculous, and only used for ostentation: for you have not produced so much as one particular instance, of any doctrine taught by the Church of England, repugnant to these points delivered in the Harmony of confessions; and therefore you may rather appeal to that black one, who set you awork in this business, then to Master White, who can observe nothing but darkness and folly in you. Hic niger est, etc.   

Untruth 5. Wherein D. White is accused, for affirming of an immutability of the faith of the present English Church.  
T. W. Master White insisteth in his supposed constancy of religion here in England, and thus writeth: If the jesuite can show, the Church of England since papistry was first abolished, to have altered one article of the present faith now professed, I am content, etc.  
For the disproof of this falsehood, we will convince the same, by discovering the manifold and weightiest alterations of our public English Liturgy, since the first entrance of Protestancy into England.  
Answ. Master White speaketh of the alteration of faith: saying, It is not enough to say, we vary, unless he can make true demonstration that the variance is in faith: and you prove a change in Liturgy, and form of Service; not remembering that yourselves, have changed your Breviaries, Portesses, and Missals, more than once even of late years 
a Possevin. Appat. v. Missale & verb. Breviarium. Read D. Rainold against Ha●t. Ch. 8. dims. 2. pag 41●. Pl●●ina, vita sixth 1. .  
T. W. The Service book of King Edward, published by Cranmer, P. Martyr, and Bucer, and confirmed by Parliament, kept almost all the prayers and ceremonies of the Mass: with crossing of both their sacraments, and the accustomed rites of baptism, as a formal consecration of the water of baptism with the sign of the cross: the using of Chrism and the anointing of the child. Again, it retained prayer for the dead; and the offering up of our prayers by the intercession of Angels. But when Queen Elizabeth came in, the Liturgy was so altered, that it took away prayer to Angels, most of the ceremonies: Baptism by lay persons, and grace given thereby; Confirmation of children, and strength given thereby: The Priest's blessing the Bride and Bridegroom with the sign of the cross: The Priest's absolution: The special confession of the sick penitent; and the anointing of the sick.  
Answ. 1. The first Service book of King Edward, was not altogether approved by Bucer, & Peter Martyr, as you report, but in some things reproved: as the censure of Bucer 
b Bucer. script. Angl. pag 428.  upon the same doth declare. Secondly, it was rather accepted of the Protestants by toleration, because at first they could obtain no more, then by an absolute approbation: Thirdly, the same was changed and reform, and those things which you name, were left out of the said Liturgy, by another edition thereof, established in the fift year of Edward the sixth 
c An act for uniformity of prayer, anno. 5. & 6. Edw. 6. printed by William Whitchurch. 1552. . And that later Service book of King Edward, is in substance, all one with the Service book of Queen Elizabeth. And thus since King Edward's reign, there hath been no material alteration of the English Service book. Fourthly, the particulars wherewith you charge the first English Service book, are some of them, not found in the same, to wit, invocation of Angels; for the book mentioneth intercession of Angels, Revel. 8.3. Tobi. 12.12 
d Chem. loc. come. p. 1. de angelis, offerunt orationes nostras deo. Bernard. serm. 3. sup. missus est. Et in cant. ser. 7. Aug. Epist. 120. . but no invocation.  
2. The said book prescribeth not Popish praying for the dead, with reference to Purgatory 
e Read D. Field of the Church, lib. 3. cap. 17. , but prayer of gratulation and thanksgiving: and request for the happy resurrection of the bodies, and remission of sins at the day of judgement, by an open and solemn application and promulgation of the sentence of remission. 3. The anointing of the sick with oil, was not used as a Sacrament, according to your doctrine, but as an adiaphorous rite: and the same was tolerated for the present, as the Apostles winked at the Legals, until the truth of the Gospel was fully revealed. 4. The other ceremonies named by you, were retained in the infancy of reformation for outward peace, and being in their nature contingent and mutable, it was in the Church's liberty to altar or take them away.  
And thus as my Brother affirmed, there was never since Protestancy first came in, any alteration in substance or in the main body of doctrine and religion in the Church of England, but either in ceremony or in lesser points of faith, which deserve no more to be called a change of faith, than the putting off old garments a transmutation of the substance of man's body 
f Aug. Epist. 86. Ea quoque vestis, etc. .  
Lastly, whereas you produce Master Parker and Master Cartwright, testifying the change of our English Service book, and requiring new alterations. 1. If these men had been peaceable and friends to the Church wherein they were bred, their testimony might have stood you in some stead. 2. But being as they were, both you and they may take notice, if you please, that the Church of England is not carried about with every blast: and rather wisheth you to change your minds, and cease to rend the unseamed coat of Christ 
h Cypr. d. unit. eccles. n. 5. qui pacem Christi & concordiam rumpit, adversus Christum facit. n. 16. In evangelio, tunica domini nostri Christi non dividitur omnino, nec scinditur: possidere non potest indumentum Christum qui scindit & dividit ecclesiam Christi. , then injustly to deprave the religion, against which you have nothing solid or effectual to oppose.   

Untruth. 6. Doctor White accused for delivering an untruth, concerning the Roman Churches mutability, in matters of faith.  
T. W. He confidently averreth, that the Church of Rome is varied from herself in matters of faith, since she began to be the seat of Antichrist, etc.  
Answ. Master White affirmeth, that the modern Church of Rome is varied from herself in matters of faith, (to wit, in some, not generally in all or in every one;) and he nameth in the place alleged by you, five points, wherein the same hath changed. Also he saith, it is varied from that it believed formerly, (namely before it was the seat of Antichrist) and since the time it began to be so. But T. W. pareth off the limitation of D. Whites speech, and produceth him averring in general and confusedly, a mutability of the Romish belief: and accordingly he disputeth against him; proving a perpetuity of faith in some points, (which is not denied:) whereas he aught to have defended a perpetuity in all, at lest in those five examples alleged by his adversary. Also, he should have ascended higher, and proved his perpetuity, as well before as after the arising of Antichrist. But he perceived that this was too hot for him, and thereupon he chooseth rather to beat the air, and proceed as followeth.  
T.W. The most received opinion of the Protestants, touching Antichrists coming, is, That S. Gregory the Great, was the first Antichrist. And Augustine the monk, professing the same religion with him, and planting it in England; it is confessed by D. Humphrey, that the said doctrine containeth the chief points wherein we differ from the sectaries of these times, etc.  
Answ. 1. The most received opinion of the Protestants is, that Gregory the Great, was not Antichrist: The definition of Antichrist, (saith our learned Sonhius 
i Sonh. disp. de Antichristo. n. 41. ) agrees to the Roman Pope, after the death of Gregory the Great, and after the murder of Mauritius. And the most received opinion of all Protestants, is, that the Roman Pope began (and yet but in part) to be Antichrist, when by the donation of the parricide Phocas 
k Plat. Bonifacius 3. à Phoca imperatore obtinuit, magna tamen contentione ut sedes B. Petri, quae caput est omnium ecclesiarum, ita diceretur & haberetut ab omnibus. Beda de 6. aetat. mundi. Paul Diacon. hist. Longob. l. 4. c. 21. Abbas usperg. in Phoca. , he took unto him, the title and authority of universal Bishop, formerly condemned as Antichristian by Gregory the first 
l Greg. lib. 4. ep. 36. Ipse est Rex super omnes filios superbiae, l. 6. ep. 30. Ego fidenter dico, quisquis se universalem sacerdotem vocat aut vocare desiderat, in elatione sua Antichristum praecurrit, etc. : But yet as a babe & suckling differs from a strong man, and (according to your Bellarmine) is a man, secundum quid 
m Bel. d. justif. l. 5. c. 18. Puer dici potest homo secundum quid, si ad virum perfectum comparetur. d. Espenc. come. 1. Tim. digres. l. 2. ●. 7. p. 275. : So your Pope became not a perfect Antichrist, until the direful monster Gregory 7. and after him Paschalis 2. Adrian 4. Alexander 3. Boniface the 8. of hissing snakes, turned into fiery dragons. In those days the Pope became a perfect Antichrist 
n Plat. in Paschal. 2. Episcopus Florentinus affirm●u●t Antichristum natum esse. Sabel. Aenead. 9 li. ●. Auentin. annal. l. 7. Hildebrandus ante annos 170. prim●s, specie religionis Antichristi imperij fundamenta ●ecit. Math. Paris. chron. Angl. in Henri. 3. Robertus Episcopus Lincolniensis: nun Antichristus merito dicendus est, etc. , playing the hypocrite and tyrant in the Church, by these four actions. 1. exalting himself as a King and Monarch over the house of God. 2. Making his own word and definition of equal authority with the holy Scripture 
o Grets. def. Bel. de verb. dei definitio Papae, aeque authentica ac scriptura. P. Cluniac. lib. 1. ep. 2. Eius testimonijs sicut Apostolicis, absque ulla contradictione, acquiescendum est. . 3. Usurping temporal jurisdiction over kings and civil states 
p Papir. masson. de episc. urb. in Leo. 10. ex Longolio. Te nontam quasi pontiff. maximum, quam ut principem Romanum, id est, Regum omnium plane regem, etc. . 4. Cruelly murdering the servants of Christ which denied obedience to his traditions and tyranny.  
Secondly, concerning Gregory the Great, we believe that he was superstitious in divers things, and entertained some erroneous conceits, which in process of time became scandals and occasioned others to err more dangerously: yet we deny that himself was Antichrist, either generally, or in the principal articles maintaining the same doctrine, which our adversaries at this present do.  
T. W. D. Humphrey 
q jesuitism. p. 2. Rat. 5. pag. 627. , chargeth Augustine the monk with many Popish opinions, which he received from Gregory: and the Centuries 
r Centur. 6. Index at the word, Gregory.  tax Gregory with Popish and erroneous doctrine, in sundry articles.  
Answ. It is true, that Gregory maintained divers superstitious opinions, which in process of time, by his followers were intended or increased, until they became Antichristian: but he maintained no capital article of Popery in such manner as the same is now professed. But admit that sundry of his opinions were Popish, yet this disproveth not D. Whites assertion, affirming that the Roman Church is varied from itself, as it was in the prime age, & as it held since it became Antichristian; for besides these points, specified by you, there be sundry other wherein the said Church is varied from itself, to wit, the Supremacy, Adoration of images, Communion in one kind, the perfection of the Scripture, etc.  
T. W. But all this ariseth from an inward repugning of the Minister against our Church, in regard of the unchangeable certainty and constancy of faith professed by her: whereas the want thereof in our adversaries religion is most notorious: as appeareth not only from their several confessions, one ever impugning another, but also from their different translations of their Bibles, still made to sort with their faith, of the last edition, etc.  
Answ. 1. Touching your concord and the Protestants supposed discord, we shall inquire in the sections 
s Untruth 7. & 7.  following. 2. To your objection taken from diversity of translations, whereupon you would infer a mutability of faith, I answer: 1. The primitive Father's approved variety of translations, and themselves did frame and publish them. S. Augustine saith: 
t Aug. de doctr. Christ. l. 2. c. 11. Quae quidem res, plus adiunit intelligentiam, quam impedivit. joh. Arbour. Theosoph. tom. 1. l. 8. c. 11. Sacrae literae olim versae erant in vulgarem linguam, & eas Hieronimus in Dalmaticam linguam vertit.  They who have translated the Hebrew into Greek may be numbered, but the Latin interpreters are innumerable, which thing hath rather helped understanding then hindered it. Origens' great work of compacting together the original texts, with divers translations, was highly commended by the primitive Church 
u Epiphan. haeres. 64. in principio. Sixtus Senens. Bibl. l. 3. Hexapla. Octopla. . And when Saint Hierom after many other translated the Scriptures, who reproved him but ignorance or malice? Secondly, many learned Papists, to wit, Augustine Nebiensis, Pagnine, Vatablus, Arius Montanus: the Doctors of Rheims, & others in France, Poland and Germany, have translated the Scriptures, some into Latin, & some into other languages 
x Sixt. Senens. bib. l. 3. d. Translat. Possevin. biblioth. l. 2. c. 12. . Thirdly, whereas you calumniate, saying: that we translate partially, and with correspondence to our faith of the last edition, who (as Augustine 
* Aug. in Psal. 80.  speaketh) can hinder the forge of a seduced heart, to form what fancy it lusteth? and your tongues and pens are your own, etc. Psalm 12.4.  
But for the thing itself: 1. The original texts are extant to reprove us, if we go awry. 2. There be many precedent translations, Greek, Caldey, Latin, and the primitive Fathers, and other Doctors of the Church, as guides to go before us: Also the skilful linguists of every age, would control us, if we should deal corruptly. 3. Touching matters in controversy, we freely offer to be judged by former translations used by the Fathers, and by the translations of Pagnine and Vatablus being Papists.  
4. If the old Latin translation be authentical 
y Trid. Concil. sess. 4. decret. 2. , why have so many Popish Doctors impeached the credit thereof? Cardinal Caietan 
z Praefat. in Math. , the learnedst of his age saith, The vulgar edition of the new Testament is many times unfaithful, or not to be trusted. johannes Campensis the Hebrew professor at Lovan 
a Praefat. in Psal. : The vulgar translation is unworthy to be accounted Saint Hieroms: and Vega: 
b Vega pro Concil. Trid. l. 15. c. 9  It was never the intent of the Trent Council to make the same authentical.  
T.W. In respect of their wonderful mutability, and variance among themselves, whereby they indignify and wrong the nature of true faith, we have reason to demand of any of the professors, of what thinking he is, rather than of what faith.  
Answ. 1. Behold the misery of one blinded with superstition and partiality: God never gives him grace to look back to his own faith, which cannot possibly exceed the nature of opinion, depending only upon human traditions and fables: 
c Gers. d. sig. Ruin. ecclesiae. sig. 8. Fabulae & non sanae doctrinae sunt, quae non in Revelatione spiritus sancti, sed secundum traditionem hominum consistunt.  and the credit of a deceivable Pope. 
d Can. loc. l. 5. c. 5. negat ex fide certum esse quod pontifex errare non possit. Hadrian. 4. de sacr. Confirm. pa. 26. Certum est quod possit errare, in ijs quae tangunt fidem haeresim per suam determinationem aut decretalem asserendo. Concil. Basil. Resp. synodal. Alph. Castro. cont haer. l. 1. c. 4. Non credo aliquem esse adeo impudentem adulatorem Papae, ut ei tribuere velit ne errare possit. Gerson. de pot. eccles. lect. 11.  And on the contrary, the faith of our Church is builded upon the foundation of the Prophets and Apostles, and resolved into the very handwriting of the most true God 
* Aug. in Psal. 144. Chirographum Dej, quod omnes transeuntes legerent. ; and received from thence by the sacred means which Christ hath left to search out the truth by, can be nothing else but Ghristian Orthodox, & infallible faith. Secondly if famous Papists themselves say true, times have been, not long since, wherein divers of the court of Rome have not had so much as an opinion of the truth of Christian faith: for thus writeth Petrarch the Archdeacon of Parma; 
e Fra. Petrarch. ep. 13. Fabulosa omnia, etc. Inter naenias habentur, etc. Conrade. Clingius. lo. come. l. 3. c. 52. Sacram. scripturam reputant fabulas, & in ea meditantes judicant phantasticos.  Faith, charity, hope of eternal life, and those things which are reported of hell, etc. are reputed fabulous and trifling toys among these men.   

Untruth. 7. Touching Protestant's concord in matters of Religion.  
T. W. Dissensions among the Protestants are not merely personal, or about points a diaphorous, but they concern most profound doubts of their religion; since otherwise they would never anathematize or condemn one another with such acerbity of words. And it is affirmed, by D. Willet 
f Medit. in Psal. 122. , D. Whitaker 
e De Ecclesia q. 5. c. 2. , and Luther 
f Cont. Lovan. thes. 27. & tom. 7. Wittemb. pa. 381, etc. Et tom. 2. Germ. de coena. dom. p. 174. , that the differences are not in small points of government and ceremony, etc.  
Answ. 1. Master White acknowledgeth, that there be differences and jars among the Protestants 
g Sect. 33. n. 2. . 2. He denieth that there is any such discord, or difference among them as dissolveth the unity of faith, essential to the true Church. 3. The difference among the Protestants is no other, than such as hath formerly been in the true Church of Christ 
h Aug. de civit. dei l. 15. c. 5. proficientes, nondumque perfecti inter se pugnare possunt, etc. , since the Apostles age. 4. Coming home to the Church of England, he affirmeth that there is no contrariety or jars between the same and other Protestant Churches; or at home in itself, in points of faith, meaning (according to Stapleton 
i Digress. 21. , and Thomas 
k Stapl. Rel. c. 1. q. 3. ar. 6. notab. 1. & 2.  their distinction) in primitive articles of faith, or about things essential in the object of faith. But the difference is either in accidental, probable, and secondary points, or touching things difficult in religion, for the searching out of the verity whereof, it is profitable, that learned men proceeding modestly, dispute pro and con 
l Aq. 2. 2. q. 2. ar. 5. : Or else the disagreement is personal, either among private men, or raised by private men, schismatically and factiously against the Church. 
m Stapl. Rel. c. 1. q. 3. ar. 6. licet & utile est, de rebus difficilibus in Ecclesiam aliter atque aliter disputare, nec hoc unitatem violate, sed veritatem illustrate.   
Now, what hath D. Whites adversary to except against this? 1. If he dispute the question of unity in itself, the Scripture, & Fathers, and the History of the Church will convince him, that unity in the substance of faith and religion observed by the firmest members of the Church, is simply necessary and an essential property; and other unity is of the perfection and well-being of the Church, and yet contingent and variable, sometimes greater, sometimes less; and at no time absolute in all the parts: and the same many times by reason of the malice of wicked imps, is greatly wanting. In the days of Constantine, wherein it is acknowledged by all men, that the visible Society of Christians was a true Church, there happened so grievous and unseemly contentions among the Bishops and Pastors: that the discord of Christians was brought upon the stage, and religion derided and traduced by infidels 
* Euseb. vita Constantin. l. 2. c. 60. & l. 3. c. 12. Socrat. hist. l. 1. c. 3. Sozomen. hist. lib. 1. c. 15. Chrys. in 1. c. Gal. deridiculo facti sumus & gentibus, & judaeis, dum ecclesia, in mill partes scinditur. .  
Saint Augustine acknowledgeth that the concord of godly men in this life, wherein they are not perfect, but proficient, is sometimes interrupted with discord, & dissension ariseth even among brethren 
m De civit. Dei, l. 15. c. 5.  and Saints 
n Aug. in Psal. 3. . And there be divers things, (saith he) wherein the best learned and most worthy defenders of the Catholic rule, without prejudice to the body of faith do not accord, and one of them speaketh more truly than another of the same thing 
* Aug. count. julian. l. 1. c. ●. .  
2. The Popish Priest endeavouring to impeach the truth of D. Whites assertion in matter of fact, and concerning his report of the concord of the Church of England: proceedeth insufficiently in two respects. 1. He relateth his assertion imperfectly, omitting divers branches thereof, as appeareth by my former collection out of D. White, compared with this mangled relation of the Popish Priest.  
2. The testimonies produced out of D. Willet, D. Whitaker, and Luther, contain no more than my brother acknowledgeth. 1. D. Willet blameth some private men, to wit, Master Hooker, etc. (how justly, let himself upon second thoughts revise:) for singular and new opinions. Secondly, he taxeth the Puritans, for disturbing the peace of the Church about ceremonies: This censure of D. Willet opposeth not my brother, having for the general affirmed the same; and such differences destroy not the unity of the Church, for two reasons. 1. The latter strive, but prevail not, and therefore even as a furious assault against an army strongly keeping his order and ranks: or waves beating against a rock and dissolved into froth; so these blasts and wafting encounters being resisted, vanish into nothing; the body and firm parts of the Church, like an invincible army and immovable rock, still persisting in unity. 2. The contrary disputations of private men, about hard questions of Theology 
o See Aug. epist. 19 de ciu Dei, li. 11. c. 19 de doct. Christ. l. 1. c. 36. de Gen. ad. lit. c. 18. Hieron. ep. 13. , impeach not the unity of the Church any more, than the contrary pleading of Lawyers, subverteth the public concord of the State.  
D. Whitakers speaketh of oppositions and contentions, used by learned men in disputation for the finding out of the truth, and increasing knowledge, and which yourselves maintain to be lawful and profitable.  
Luther's personal and fretful speeches, proceeding from passion against such as were contrary minded to him, prove that godly men have infirmities, and are sometimes over bitter one against another: like as Cyprian was against Pope Steven, calling him proud, ignorant, and of a blind and wicked mind 
p Bel. d. Pontif. l. 4. c. 7. ; and Epiphanius against Chrysostome 
q Socrat. hist l. 6. c. 17. Niceph. l. 13. cap. 17. & 21. Chrys. 2. Cor. hom. 27. Nomi na fratrum habemus, opera autem hostium: & membra omnes dicimur, & sicut bestiae dissidemus. : etc. But they are insufficient to demonstrate that Protestant Churches want the note of unity; neither doth condemning and anathematizing one another, imply dissension in profound points of religion, but may proceed from affection and want of charity: as appeareth by Pope Victor, proclaiming anathema against the East Churches about an adiaphorous ceremony 
r Euseb. hist. l. 5 c. 23. Niceph. hist. lib. 4. c. 28. Socrates. hist. lib. 5. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 249. : By Pope Stephen, and by Sergius, condemning their predecessor Formosus, and raking him being defunct, out of his grave, etc. 
* Luitp. d. viti● Pontif. Rom. in Formoso. Martin. Polon. in Sergio 3 Formosum è sepulchro extractum & in sede Pontificali sacerdotaliter indutum, decollari praecepit, & in Tiberim iactari, & omnes per ipsum ordinatos deordinavit, etc. .   

Untruth. 8. Touching the disagreement of Papists, in their faith.  
T. W. The Doctor seeing his own synagogue torn in sunder with divisions and contentions, and well knowing how prejudicial the want of unity is to the true religion of Christ, (for God, is not a God of dissension, but of peace) doth maliciously endeavour to cast the like aspersion upon our Catholic Church, saying; They which know Rome and Papistry are sufficiently satisfied in this matter, to wit, that the Papists live not in that unity which is pretended: and he saith, The contentions of our adversaries touch the faith, and, the Papists are divided about the principal articles of the faith. But contrary to this: D. Whitaker, D. Fulke, and Duditius, acknowledge our unity and consent in the mysteries, and other fundamental points of religion, etc. And Catholics must needs have unity, because they follow not their own judgement, but the supreme resolution and current of the Church.  
Answ. 1. I have maintained in the former section, that the Church of England, hath as great unity as the Primitive Church had: and wanteth nothing of that unity which is essential and necessary to the being of the Church: and in regard of the main body and principal parts, our Church enjoyeth as perfect unity, even in government, order, and the accidental branches of faith, as any Church of Christ upon earth: neither is it distracted and torn asunder as you declaim, but is an unanimous Society, according in the faith of the Scripture, and in the faith and orderly government of the Primitive Church.  
2. Your testimony taken out of the Apostle, to wit, God is not a God of dissension, but of peace, 1. Cor. 14.33. concludeth not as you would have it, that there can be no discord in a true Church: for then the like assertion, to wit, God is not the author of pride or envy, but of humility and charity: would prove that there can be no pride or envy in the true Church. Phil. 1.15.  
3. D. White affirming, that your contentions touch the faith, and are in the principal articles of faith, &c: explicateth himself saying 
s Digress. 24. n. 19 : Your difference is in all the points of religion, wherein you differ from us, and wherein Papistry properly consisteth. If therefore the matters in which you and we differ, be articles of faith, as your Doctors affirm 
t Bel. praefat. oper. praefixa. Agendum est non de rebus levibus, sed de graviss. quaestionibus, quae ad ipsa sidej fundamenta pertinent, etc. ; and the Trent Council, pronouncing anathema to the deniers, seems to declare: Than D. White delivered no more than what he confirmed by many particular instances, which you make no haste to answer.  
4. The contrary testimonies produced by you, do not prove against D. White that Papists have no contentions 
x Gers. desect. viror. eccles. n. 54. Fides est debilis, virtus imperfecta, schismatici abundant. , (for your Doctors proclaim them in every question, which they handle, as appeareth by Suarez, Henriquez, Vasques, Asorius, etc.) But that you have one kind of unity, to wit, a superstitious and hypocritical crouching to the Pope's tribunal, which Protestants detest. But what can this avail you, when the Turks at this day and the obstinate jews are found as unanimous in their sects as you are in your Popish superstition? And never boast of external unity 
y Hilar con. Auxent. Pulchra opinto unitatis, sed quae evangelii & Christi est. Aug. de verb. D. ser. 6. Haeretici, judaei & Pagani, unitatem fecerunt contra unitatem. , unless (as Gregory Nazianzen 
z Orat. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. pag. 118. gr.  speaketh) you can prove the same to be in good, and for God.   

Untruth. 9 Touching the Pope's Supremacy.  
T.W. The Doctor writeth in his 27 digression thus: The Primitive Church did not acknowledge the Pope's supremacy. Here I see Master White will ever be Master White. I mean, that he will be ever like unto himself, first in coining, and after in maintaining most impudent untruths, etc.  
Answ. My Brother did not only writ, that the Primitive Church acknowledged not Papal primacy, but confirmed the same with weighty authorities, all which you cowardly dissemble and overlook; and yet to salve the credit of your cause, you bandy words, and then (skipping over the premises and proofs,) assault the conclusion with certain broken testimonies: but that the imbecility of your proceeding may the better appear, first I will deliver the state of the question, and then examine your proofs.  
The mystery of Papal primacy challenged by your late Doctors, is, That the Pope is a visible monarch over all the militant Church 
a Bellar. Recog de sum. Pontif. ex illis verbis, joh. 21. Pasce oves meas, colligi authoritatem imperandi regio more. Bos. de sig. l. 18. c. 1. . And his monarchy implies these particulars. 1. That all Ecclesiastical power both of order and jurisdiction, is derived from him, to all other Bishops and Pastors of the Church 
b B ll●rm. de eccles l. 3. c. 5. Bonavent. p 6. B●euiloq. ca 12. Grat. d 19 c. ita Dominus. P. Blesensis epist. 4●. Durand 4. d. 24. q. 5. Alu. Pelag de planct. eccles. l. 1. ar. 58. . 2. That he hath a proper and direct authority over all the Christians in the world, both Ecclesiastical and secular 
c Bald. prooem. decretal. n. 6. Est Dominus Dominorum, & quae cunque potestas est sub c●elo, est in summo Pontifice. Ioh Bromiard. sum. praedic. c. 17. , the principal actions whereof, are these following. 1. To frame and set out for all Christians the rule of faith and good manners 
d Bellarm. de Pontif. l. 4 c. 1. Grets def. ib. pag. 1015. Azor. instit. mor. 2. l. 5. c 4. Stapl. dupl. l. 2. c. 10. §. 3. : To point out the books of Canonical Scripture and the traditionary word 
e Gregor. 7. ap. Baron. 11. anno 1076 n. 33. Nullum capitulum, nullusue liber canonicus habetur absque eius authoritate. Zanc. justinian. de obed. cap. 12. joh. Capistran. de author. Pap. & Concil. fol. 93. , and to deliver the sense and interpretation hereof, and to conclude and determine all controversies of religion with an inerring sentence.  
2. To prescribe and enact laws to the whole Church, equally obliging the conscience to obedience with the divine law 
f Bellar. de Pontif. l. 4. c. 15. : 3. To exercise external power of directing and commanding as aforesaid: and also of censure and correction over all Christians. To grant dispensations 
g Azor. instit. mor. 2. l. 5. c. 3. , indulgences, absolution from oaths 
h Id. part. 1 l. 11. c. 9 sylvest sum. v. juramentum. Lesseus de instit. iur. l. 2. c. 42. dub. 12. Gratian. c. 15. q. 6. c. Nos sanctorum. Baron. 11. ann. 1076. n. 33. , vows, etc. To canonize Saints: institute religious Orders, deliver from Purgatory 
i Azor. 2. l. 5. c. 26. : to call and confirm general Counsels 
k Ib. lib. 4. cap. 13. , to dethrone and conculcate Kings 
l Stapl. Rel. c. 3 q. 5. ar. 2. conclus. 6. Potest novos principes facere & alios tollere. Baron. an. 1076. n. 32. Azor. 2. l. 10. c. 2 & l. 4. c. 19 Extra de maior. & obed. c. unam sanctam. Gloss. in fine. , etc.  
And this is the Pope's primacy which Doctor White affirmeth, that the primitive Church did not acknowledge.  
T. W. The Popes, by the acknowledgement of our learned Adversaries, did in the 400. year after Christ (which age for wisdom and gravity, is most approved by the grave judgement of the King's Majesty 
l Stapl. Rel. c. 3 q. 5. ar. 2. conclus. 6. Potest novos principes facere & alios tollere. Baron. an. 1076. n. 32. Azor. 2. l. 10. c. 2 & l. 4. c. 19 Extra de maior. & obed. c. unam sanctam. Gloss. in fine. ) exercise authority and Sovereignty 
m Confer. before his Majesty. pag. 97.  over all other Churches. This appeareth by julius Bishop of Rome, who, as Cartwright writeth 
m Reply 2. p. 1. pag. 501. 502.  overreached in claiming the hearing of causes, that did not appertain unto him: and of Damasus he shamed not to writ, that the Bishop of Rome's sentence, was above all other to be attended for in a Synod.  
Answ. Omitting your cleanly skipping over the first 300. years of the primitive Church, colouring the matter with a speech of his Majesties, etc. I answer to the testimony of Master Cartwright. 1. That this Writer (such as he is) affirmeth not that Pope julius or Damasus, enjoyed the supremacy usurped by later Popes: But he saith of Pope Celestine, That as julius had done at the Council of Antioch, so he overreached in claiming the hearing of causes which appertained not unto him. And of Damasus, That he shameth not to writ, that the Bishop of Rome's sentence was above all other, to be attended in a synod.  
But first, your consequent from claiming to having, is claudicant; for Pope Paul the fift claimeth many things at this day, which the Church of Christ will no more yield him, than the African Churches formerly yielded Zosimus and Celestine their claim 
o Concil. Afric. ca 101. . 2. The sovereignty claimed by these Popes, 
p Read Bishop Bilson against the jesuits apolog. pag. 43. Theod. Balsamon. Nomenclat. tit. 8. Socrat. hist l. 2. c. 5. & 13. Trip. hist. l. 4. c. 9 Sozom. hist. l. 3. c. 9 Niceph. hist. l. 9 c. 5. & l. 11. c 13. Read jewel def. pag. 470. Whitak. de script. pag. 325.  was not the same which modern Pope's challenge.  
T. W. Saint Hierome speaking of Damasus, saith; I following none chief but Christ, hold the fellowship of communion with your blessedness, that is with Peter's chair: upon that rock I know the Church to be built, whosoever shall eat the paschal Lamb out of that house, is a profane person, etc. whosoever gathereth not with you scattereth 
q Hieron. ep. 57 .  
Answ. Saint Hierom 
r Read B. B●lson of subject p 60. D. Rainold ag. Hart, ch. 7. diu. 8. & ch. 8. divis. 6. Erasm. schol. Hieron. ep. 57 Super illam petram, non super Romam: nam fieri potest, ut Roma quoque degeneret: sed super eam fidem quam Petrus professus est, & hactenus Romana seruavit ecclesia. Hieron. 1. cont. jovinian. Dicis, super Petrum fundatur ecclesia, licet idipsum in alio loco, supra omnes Apostolos fiat. joh. Arbour. to. 1. Theosoph. l. 5. c. 5.  consulting with Damasus about the doctrine of the Trinity, which was opposed at this present by the Arrians, professeth that he holdeth communion with him, being his Bishop and Ordinary, and who succeeded Peter in the chair; that is, in the ministery and teaching of wholesome doctrine. 2. He saith, that the Church was built upon the rock of heavenly doctrine and verity; first taught by Peter and the other Apostles, and now professed by Damasus. 3. That whosoever varieth from this doctrine, and the communion of Damasus now professing the same, is a profane person and enemy of Christ. But how do these things prove such a Supremacy as our adversaries desire?  
T. W. The Centuries 
s Centur. 5. c. 10. 1014.  acknowledge, that Theodorit a Greek Father, being deposed by the Council of Ephesus, making his appeal to Pope Leo, was by him restored to his Bishopric: And Chrysostome appealed to Innocentius, who decreed Theophilus, Chrys. his enemy, to be the deposed and excommunicated.  
Answ. 1. Theodorit being in misery, supplicates to Leo Bishop of Rome 
t Theod. ep. 113 ad Leon. Cent. 5. c. 10. , being the first of the patriarchs, and in grace with the Emperor, and highly respected, because of the Orthodox faith, (which he learnedly propugned against Heretics) desiring to be relieved by his mediation and personal authority, which accordingly Leo performed. 2. The Centuries saying, that Leo restored him, affirm nothing of the manner, neither say, that he restored him by Papal authority; but signify rather that he restored him in regard of his own consent, and approbation of his innocency, and by motion to the Eastern Bishops. And this appeareth to be true, because Theodorit is actually restored in the Council of Chalcedon 
u Chalced. Concil. act. 8. Gloriosissimi judices dixerunt, omnis iam dubitatio de Theoderito soluta est, quip Nestorium coram nobis anathematizavit, & à sanctissimo archepiscopo senioris Romae, Leone su●ceptus est. , and not before.  
Touching Chrysostom's appeal, the Centuries speak not in the page alleged by you: and the report which is made concerning the excommunication of the Emperor Arcadius, and Eudoxia his wife, and Theophilus, etc. is taken out of Nicephorus, a late Author, and wanteth credit for these reasons: 1. Because it is omitted by Theodorit, Socrates, and Sozomen, Historians of that time, and which purposely wrote the whole Story of Chrysostome 
x Socrat hist l. 6. Theod. hist. l. 5. Sozom. hist. l. 8. Trip. hist. l. 10. . 2. Because other grave Historians 
y Otho Frising. l. 6. c. 35 Lego & relego Rom. imperatorum gesta, & nusquam invenio quenquam eorum, ante hunc Henricum à Pontif. Rom. execratum. Espenc. come. 1. Tim. l. 2. digr. 8. pag. 275 Primus Hildebrandus, novo, etc.  affirm, that the first Emperor excommunicated by any Pope, was Henry the fourth.  
T. W. Thus we find how dissonant our Minister's assertion, touching the primacy, is to the practice of the primitive Church, etc. And that Saint Peter and his successors were ever to be accounted, the visible bases or foundations of God's Church, and all other Bishops but Columns. And as this foundation immediately supports these pillars, so these pillars, the rest of this spiritual edifice and structure.  
Answ. 1. You make a distinction between bases or foundations, and Columns: against which I object two things. 1. How will you reconcile yourself with Doctor Stapleton 
z Stapl. Rel. c. 3. q 1. ar. 1 ad. 4. , who saith; All the Apostles were foundations, but all were not rocks? 2. If your distinction be solid, then Peter was no Column, but only a basis or foundation; and the other Apostles were only Columns, but no foundations. But the Scripture confuteth this, calling Peter a Column, Gal. 2.9. and all the Prophets and Apostles foundations 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old transl columnae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ephe. 2.20. Revel. 21.14.  
2. From a basis and foundation of the Church, by way of ministry and doctrine, you cannot prove a visible Monarch in your transcendent acceptation, because all the Prophets and Apostles were foundations; Eph. 2.20. and yet no Monarches. 2. From a bore and naked succession of place, founded only upon report of men 
b Dom. Bannes 2. 2. q. 1. ar. 10. Sot. 4. d. 24. q. 2. ar. 5. Aug. Triumph. & Th. W●ldens. cited by Cordubensis l. 4. q 1. de potest. Pap. prop. 8. d 1. Zibarel. de schiss pag 551. Hunc esse Papam, vel illum, non est de iure divino. , you cannot conclude a real succession of your Pope to Saint Peter, in the perfection and latitude of his spiritual power, more than Caiphas could prove, that he was the legitimate successor of Aaron in maintaining truth, when he condemned Christ and his Apostles, because he locally succeeded him in outward priesthood 
c Hieron. epist. 3. dist. 4. Non sanctorum sunt filij, qui tenent loca sanctorum, sed qui exercent opera eorum. .   

Untruth 10. Whether Gregory the Great impugned the present Supremacy.  
T. W. Master White for the impugning of the Pope's Sovereignty, among other things, saith; Gregory had no such jurisdiction as now the Pope usurpeth, but detested it in john of Constantinople, and in himself, etc. where the Reader may be instructed, that the reason why this Gregory is by some supposed to disavow the doctrine of the primacy, is, in that he rejecteth in john of Constantinople, the title of universal Bishop as sacrilegious, which his saying was grounded only in taking the name of universal Bishop, to exclude the true being of all other Bishops, as is confessed by Andreas Brixius 
d De Eccles. l. 2. c. 10. .  
Answ. Here is a beggarly and desperate shift: for Gregory the Great, chokingly and irrepliably confounds the present Papacy, and that by two assertions.  
1. He affirms, that no Bishop aught to be universal, either in title or jurisdiction. 2. He confesseth himself to be the servant and subject of the Emperor.  
Touching the former, He calleth the title of universal, profane 
e Greg. l. 4. ep. 36 Nullus decessorum meorum hoc prophano vocabulo uti voluit, etc. , proud 
f Ib epist. 36. , foolish 
g Ep. 38. , Antichristian 
h Lib. 6. ep 30. , blasphemous 
i Lib. 4. ep. 32. , scelestious, etc. Touching jurisdiction over the other patriarchs, He acknowledgeth that he hath no power to command them, but only as a Brother to advise them 
k Lib. 7. ep 30. sicut iustistis: quod verbum iussionis, peto à meo auditu removere, quia scio quis sum, qui estis. Loco enim fratris estis, moribus patres. Non ergo iussi, sed quae utilia visa sunt indicare volui, etc. . Concerning the latter, no Minister in the Church of England can carry himself more submisly to the King's Majesty, than Gregory the Great did to the Emperor and his wife, acknowledging, that the imperial power was higher than any other, and that himself and all men were subject to the same by the ordinance of God, and that he was the servant and subject of the Emperor 
* Lib. 2. ep. 61. Ego indignus pietatis vestrae famulus, etc. Dominorum legem su●cepi &c. potestas super omnes homines dominoru● meorum pi●tati coelitus data est. Sacerdotes meos tuae manui commisi. Ego iussioni subiectus. Imperatori obedientiam praestiti. vide l. 4. ep. 31.32. .  
But the Popish priest saith, as Bellarmine 
l Bellar. de pontif. l. 2. c. 31.  and others have done before him, that john the Bishop of Constantinople meant to engross all Episcopal authority to himself, and to exclude the true being of all other Bishops, making them his Vicars, and no Bishops.  
Answ. 1. john of Constantinople challenged no more than (as Gregory saith 
m Greg. l. 4 ep. 36. Mihi per sanctam Chalcedonensem synodum Pontifici Aponolicae sedis: hoc universalitatis nomen oblatum est. ) the Fathers of the Council of Chalcedon, would have yielded his predecessors: but they never intended in that offer, to exclude themselves from being Bishops, and to become Vicars, but only to yield him superiority over them. 2. What john challenged at this time, Boniface the third obtained afterward under Phocas 
n Plat. in Bonif 3. ●onifacius a Phoca Imperatore obtinuit, etc.  sedes B Petri, quae est caput omnium ecclesiarum, ita & diceretur & haberetur ab omnibus, quem quidem locum ecclesia Constantinopolitana vindicare conabatur. ; which was no more but to have other patriarchs subject to him. 3. It is confessed by Cardinal Cusanus 
o Card. Cusan. concord. Cath. l. 2. c 32. , that Gregory condemned john of Constantinople, because he desired to have all other subject to him. 4. It is plain by Gregory's words, that the Patriarch of Constantinople did only challenge primacy over other Bishops, & not the subversion of the Episcopal order: for thus he speaketh 
p Greg. l. 4. ep. 38. Cuncta eius membra conaris tibi supponere, etc. Cupis teipsum praeponere, etc. ; S. Paul reproves the Corinthians, because they would subject themselves to other heads than Christ; what will you therefore answer Christ the universal head of the Church at the day of judgement, which endeavour by the name of universal, to subject or place under you all his members? And then presently produceth the example of Lucifer; who, saith he, Nulli subesse, & solus omnibus praeesse, etc. would be ruler over all, and subject to none.  
T. W. That Gregory did both claim and practise the primacy, is acknowledged by the Centurists, etc.  
Answ. 1. The Centurists 
q Centur. 6. c 7. de primatu, pag. 440.  confirm by divers examples, that the Roman Bishop attained not the supremacy in this age.  
2. They censure Gregory and other Popes for boasting too much of the excellency & pre-eminence of the Roman Sea, and for usurping over other Churches more than was meet: But none of the particulars wherewith they tax Gregory, do prove, that he challenged the supremacy which our Adversaries at this present maintain.  
1. Appointing watch over the whole world by way of counsel, instruction, and brotherly admonition, as the first of the Patriarches, or as the first member of the universal Church, or over the whole world by a Synecdoche, Luke 2.1. will not prove Supremacy more than S. Paul's taking care for all churches, showeth him to have been a visible Monarch. 2. Cor. 11.28.  
2. To be called head of all Churches 
r Gregor. Regist l. 4. c. 4. Paulus caput nationum. Prud. Bethelem caput orbis. Cyril. tom. 4. ep. 5. Episcoporum caput. , importeth not papal domination: for it may be given to men in regard of pre-eminence in place and order, or in respect of gifts and graces; and it may also imply such authority over others, as is common to more than one, etc.  
3. The Centurists were mistaken about the Constantinopolitan Church, for Bizansenus primas in Gregory 
s Lib. 7. ep. 64.  is not the Patriarch of Constantinople, but the Primate of Africa, as the Gloss of the Canon law 
t Gratian. d. 22. de Constantinopol. , lately set forth by Gregory the thirteenth, and Baronius 
u Baron. an. 599. n. 4. , Binius 
x Binius tom. 2. council. pag. 508. , etc. affirm.  
4. To command Archbishops, to place Legates, to appoint Synods, etc. was done by the Roman Bishop as a Patriarch, and the other Patriarches within their circuit might do the like. And thus none of the things here objected prove Supremacy, as the same is now challenged by the Pope.   

Untruth 11. Doctor White challenged, for saying Papists are more vicious than Protestants.  
T. W. For the extenuating and lessening of the sinfulness of the Protestants, the Doctor much extolleth their imputative and supposed virtues, and as much depresseth the lives of Catholics in general, and thus he entituleth that leaf, The Protestants people as holy as the Papists.  
Answ. You begin this Section with untruth, and prosecute the same with falsification throughout.  
1. Doctor White neither extenuates the sinful lives of Protestants, nor mentions imputative virtues: and whereas you covertly reproach the Protestants, teaching the imputation of Christ's obedience in the matter of our redemption and justification, Esa. 53.5. Rom. 5.19, it had been more reasonable for you, 1. to have consulted Augustine 
a Aug. in Psal. 118. conc. 3. & enchirid. c. 41.  and Bernard 
b Bern. in Cant. c. 23. & epist. 190 Omnes mortui sunt, ut unius satisfactio omnibus imputetur. , yea sundry of your own Doctors 
c Vega de justif. l 15. ca 2. Stapl. de justif. l. 7. c 9 Aliquid singulare est in illa justitia, & obedientia Christi, qua pro nobis satisfecit, etc. illa enim per communicationem sic nostra est, ut perinde nobis imputetur, ac si nos ipsi satisfecistemus, etc. Lesle. de just. iur. l. ●. c. 1. d. 2. Voluntas Christi, qui est caput, ipsis (in fantibus) veluti membris tribuitur, cum aliam habere nequeunt. Greg. Val. to. 2. d 8. q. 5. p. 4. Infants, & ij qui perpetuo caruerunt usu rationis, etc.  per alienam Christi voluntatem & obedientiam justi constituantur, etc. pag. 1304. , before you had quarreled us. 2. To have considered whether it be not more credible, that Christ's merits are imputed to the penitent and believers, then that the virtues of Dominicke, Francis, Katherine, and other Saints are imputed 
d Azor. instit. mor. 1. l. 4. c. 11. Anton hist. p. 3. tit. 23. c. 2. §. 1. Vide Conrade. Cling. loc. come. l. 3. c. 52. .  
2. You affirm, that most of the testimonies produced by the Doctor from Popish Authors against your wicked lives, are found in Sermons or exhortations, uttered in the heat of amplification, and delivered generally, and without any reference or comparison to the lives of Protestants.  
Answ. Two of those testimonies only are alleged out of Sermons; the rest are positive and Historical speeches, seriously uttered by famous Papists, who testified that, whereof themselves were eye and ear witnesses.  
T. W. I will prove from the Protestants own confessions, that the lives of Catholics are generally more virtuous than the Protestants: for Luther 
e Dom. 26. post Trin. Dom. 1. Aduent. Serm. convival. pag. 55.  saith; The world is grown worse and worse, etc. and whereas in Popery people did willingly follow good works, now they do contrary, etc. And jacobus Andrea 
f Conc. 4. in c. Luc. 21.  complaineth; That they do not exercise any good works, but in stead of fasting spend their time in drinking, and turn praying into swearing, etc.  
Answ. You have filched 
g Cocc. the saur. Cath. l. 8. ar. 12. Canus loc lib. 6 c. 8. Quasi non à Prophetis saepe populus arguatur, in quo multi essent, ad quos repraehensio, nullo modo attineret.  these stolen and overworn allegations from Brierly, and both he and you pervert the same against the Author's meaning, who intent not thereby to censure all Protestants, as delinquent in this manner, but they accuse only the hypocritical and imperfect members of the Church, which appertain to the same, as the chaff and tars to the Wheat. And such reproofs as these, are usual in the primitive Fathers, who notwithstanding intent not thereby to disgrace the godly members of the Church, but only to rebuke the wicked. Cyprian saith 
h Cypr. de lapsis. n. 4. & ep. 8. Fecit Dominus noster voluntatem Pat●is, & nos non faci● us Domini voluntatem. patrimonio & lucro students, superbiam sectantes, aemulationi & dissentioni vacantes, simplicitatis & fidei negligentes, saeculo verbis solum, & non factis renunciantes, unusquisque sibi placentes, & omnibus displicentes. ; All sorts of people gave themselves to worldliness, and forgetting what the faithful did in the Apostles days, and what they aught at all times to do, they gave themselves to increasing their patrimony with insatiable covetousness, and there was not any sincere faith to be found in Priests, nor any mercy in men's deeds. And Chrysostome 
i Chrys. hom. 36 1. Cor. Aug. Psal. 30. Qui sunt inimici Ecclesiae? Pagani, judaei. Omnibus peius viwnt mali Christiani, etc. Chrys. 2. Cor. hom. 27. Sicut corpus mortuum Ecclesiae video multitudinem abiectam, & quemadmodum in corpore recens mortuo, est videre oculos manus, pedes, ceruicem & caput, sed nullum membrum facit quod debet: ita & hic omnes fideles praesentes, sed non est efficax fides. Feruorem enim extinximus, & corpus Christi mortuum fecimus. ; The Church in former days was a very heaven, the divine spirit guiding all things in it, etc. but we have only some small remnants hereof. And the Church seemeth to be like a woman, which is decayed and fallen from her ancient happiness, and retaineth only chests and old caskets, as tokens or badges of the treasures and happiness, which are wasted and lost.  
2. The said Author's words being uttered by Rhetorical amplification, in sermon fashion, must not be set upon the tenters, but confined to their true meaning, which was rather by such invectives, to deter people from sin, and to set before them the ugliness of sin, in those who were lately come from Popish superstition, and professed reformation: In whom even ordinary offences were heinous, by reason of this circumstance.  
But we are able to produce literal assertions, both out of your Doctors and Stories, which directly and historically charge the main body of your Popish Church, with general and monstrous wickedness.  
Bernard saith 
k Apolog. ad Gulielm. Abbot. ; We have not only lost the virtue of ancient religion, but we retain not so much as the appearance thereof. And Gerson 
l Gers. p. 1. serm. de Circumcis. consid. 1. Et de potest. eccles. lect 10. Et part. 2. serm. de vita Cleric. Et torn. 4. epist. Brugis scripta. ; The state of the Church in our days, is wholly become brutish, and all the vigour of Ecclesiastical discipline is languished, withered, and faded away; and the Churchmen which should reform the world, are become more vile than any other: and from the crown of the head to the sole of the foot, the ouzing matter of filthiness hath overspread the whole body. Matthew Paris 
m Hist. Ang in Henric. 3. pag. 353. & 441. : The Church of Rome is become like a shameless and common strumpet, confounding right and wrong, setting all things to sale, regarding neither justice nor honesty, accounting usury for small, and simony for none offence.  
And many modern Papists testify the like. Dublivius 
n Hodoepor. Hierusal. prolog. ad lector.  saith; Even among ourselves the ancient flame of charity is not only cooled but extinct, and there seemeth to be left no small track or footstep of former piety and faith. And Fatius the jesuite 
o De mortif. c. 4. pag. 35. Vide Stell. in Luc. 17. pag. 182 & 205. Espenc. come. Tit. 1. digress. 2. pag. 71. Adam Sasboth. hom. 3. super Scriptur. Eritis mihi sancti. Innocent. 3. serm. 1. fest. Pentecost. Ecce mundus fere totus liquefactus est vitijs, fere liquefactus totus in peccatis. Nam superabundavit iniquitas, & refriguit charitas multorum, etc. Bergom. supplem. chron. lib. 13. ann. 1218. Tanta clericorum & improborum hominum licentia, ut nulla religionis facies, in ecclesia Dei dignosceretur, etc. Ruard. Tapper. orat. 10. pag. 373. Agnoscimus, & ingenue consitemur, etc. in corpore ecclesiae, à planta pedis usque ad verticem capitis, non esse sanitatem, & corrupta esse omnia, etc. ; There is such penury of men, living after the rule of reason, that one had need have a candle to find them out.  
T. W. Let us a little enter more particularly into the courses of such our Ministers, as from whom we are to expect the greatest satisfaction in this point: that so in an even libration of the matter, the Reader may rest fully satisfied, and Master White more clearly and irrepliably convinced of his former untruth, etc. I will content myself only with the example of Zuinglius and other Ministers of Helvetia 
p Zuingl. tom. 1. supplic. euangel. ad ep. Constant. Et paraenes. ad come. Heluet. civitat. , who preaching our new evangelical doctrine to that Commonwealth, petitioned to the State in this manner: We earnestly request, that the use of marriage be not denied unto us, who feeling the infirmity of the flesh, perceive that the love of chastity is not given to us of God: for if we consider the words of the Apostle, we shall find with him no other cause of marriage, then to fulfil the lustful desires of the flesh, which to burn in us we may not deny, seeing that by means thereof we are made infamous before the congregation; for the love not of lust, but of chastity, jest that the souls committed to our charge, by example of our sensuality, should be any longer offended. Wherhfore seeing we have made trial, that the weakness and infirmity of our flesh hath been (O the grief) the cause of our falling, etc. hitherto we have tried, that the gift of chastity hath been denied us. We are not otherwise of such uncivil conversation, that we should be evil spoken of among the people committed to our charge, this one point excepted. We have burned so greatly, that many things we have committed unseemly: we cannot be charged for any wickedness, this point only excepted.  
They insisted further with the Heluetians in the like Dialect, etc. Since according to the doctrine of our reverend Father Luther, 
A slander. These words are none of theirs.  (which we are bound to teach and practise) nothing is more sweet and loving upon earth then a woman: Alas, why should we, who have of late revealed the Gospel of Christ, heretofore so long eclipsed, be recompensed therefore with the want of that most delightful and natural comfort of a woman, being forced to imitate the superstitious Papist, in embracing a votary & barren life? Or why should the Helvetian state so severely exact at our hands, that we who only uncorruptly preach the Christian faith, should only herein be deprived of our Christian liberty? Heu quanta patimur!  
Answ. Here this Painter hath used his black art, in portraying a Chimaera or Idol for his friends to stare upon. For the discovery of whose falsehood, the Reader is to be advertised of these particulars.  
1. That he hath played the falsary in translating and alleging the words of Zuinglius, & the rest. They say the desire of chastity, meaning by chastity single life 
q Studium castitatis, etc. Socrat. hist. l. 1. c. 8. , (that is, a mind and purpose to lead a single life) is not given us by God. The Popish Priest racketh their words, as though they affirmed, they had no love of honesty or chastity in general.  
2. He produceth them, as saying; There is no other cause of marriage delivered by Saint Paul, but to satisfy the lustful desires of the flesh; and then despitefully enstileth them illuminated brethren. But the Ministers say, If we consider the words of Paul, 1. Cor. 7. we shall in him found no other cause of matrimony 
* Altisiod. sum. l. 3. tract. 7. c. 6. q. 6. Tempore Apostoli erat matrimonium ad remedium tantum. , than the boiling heat, or burning of the flesh to lust: that is, Saint Paul writing to the Corinthians, doth in that seventh Chapter mention no other cause of using matrimony, but to be a remedy to restrain inordinate lust, in such as have not obtained the gift of continency from God: as if he should say; although single life have many commodities, and in these times of persecution, especially be very profitable, yet I prefer honesty before any other commodity, and thereupon for the repressing of inordinate lust, I allow matrimony to all such as have not the gift of continency. And other necessary cause of marriage (at this present) I make none but this.  
See how wretchedly this Imp of Antichrist perverteth their words; for that which they say of repressing lust, he detorteth to the satisfying of the lusts of the flesh. The Helvetian Ministers reason in this manner: All people aught to have liberty to embrace that state of life, wherein they may use the means which God hath appointed to preserve them from sin. But the means appointed by God, to preserve such as have not the gift of continency, from secret burning or open filthiness, being sin, is matrimony; and Saint Paul nameth no other cause of choosing wedlock before single life, but only this. Therefore both Ministers and all other people, according to Saint Paul's doctrine, are to be permitted their Christian liberty in the matter of wedlock, for the repressing of sin.  
3. The third abuse of this Popish Priest, is yet more impudent; for in the last place he hath himself coined and composed, an abusive speech, which he produceth as uttered by the Heluetians; and then flings dirt and dung about him, crying, libidinous, and goatish Ministers, etc.  
But if the Reader please to peruse the writings of Zuinglius 
r Tom. 1. paraenesis add come. Heluet. civit. Supplic. ad epise Constant. , from whence this sycophant hath pared his broken sentences; he shall, if he carry an honest mind, found nothing uttered lewdly or unseemly; yea, the whole discourse breathing honesty and virtue: The Ministers esteem and honour single life, in all such as have the gift of continency 
s Castitatem ipsam, praeclarum rarumue donum Dei esse non negamus, & illis magnopere cong●atulamur, qui tantam in seipsis gratiam experiuntur. , and require no more but that, whereas in popery the Clergy by sale or permission, generally retained Concubines 
t Vetus Heluetiorum institutum, qui nowm aliquem sacrorum antistitem recepturi, iniungere eidem con sueverunt, ut concubinam habeat propriam, ne aliarum uxores vaga libidine comprimat. Nos non libidinis oestro excitati, sed honestatis veraeue pudicitiae amore permoti. Quod si voluptati hac in re voluissemus indulgere, nunquam essemus passuri, capistro uxorum implicari, etc. , and lived in brothelsome impurity with many women, that they might have the liberty of marriage, and lead a chaste and honest life.  
Concerning the speeches in particular, I answer, 1. These men particularly confess their incontinency: and did not David and Paul acknowledge, the one his adultery, the other his blasphemy and persecution of Christ's Church? 2. They desire to live in a married state of life, according to God's ordinance and commandment. 1. Tim. 3.2. 1. Cor. 7.2. That they might neither defile their own conscience with burning and filthiness: nor by scandalous and dishonest life, discredit their profession and offend others.  
3. They utter not much more of themselves in this matter, than some ancient Fathers have done: and popish Votaries and Saints have said far more.  
Gregory Nazianzene 
u Greg. Naz. carm. adverse. carnem. & carm. de rebus suis. Baron. ann. 389. n. 13. , complaineth that in his old age, he was vexed with unchaste and libidinous motions, and had much ado to keep his body in subjection, S. Hierom saith 
x Epist. 22. ad Eustoch. , that he reckoned it no shame to confess his frailty: acknowledging that his mind burned with unclean desires, and that the flames of lusts boiled within him, and he professeth more than once that he was no virgin 
y Ep. 50. Virginitatem in coelum fero, non quia habeam, etc. Epist. 43. Ego lapsus sum. . Bernard saith, that he was never able to fly the lusts of the flesh, and that they did always pursue him. Anselme 
z Meditation. Tu anima mea perfida Deo, periura Dei, adultera Christi, de virginitatis sublimitate miserabiliter demissa es, in barathrum fornicationis, etc. Delectatus es in volutabro turpitudinis.  confesseth, that he had lost his virginity, and defiled his soul with fornication, and wallowed in the dungeon of uncleanness, and been perfidious to God, perjured (or a vow-breaker) and an adulterer to Christ, etc. S. Francis 
a Legend aur. de S. Francis. Bonau. & Sur. de eod. cap 5. Antonin. sum. hist. tit. 24. c. 2. §. 1.  the devout limitor, was so oppressed with lust, that he was feign to lie naked in the snow to quench his flame; and to cast himself into a pond in a great frost, that so he might subdue his bosom enemy. The golden Legend reporteth, that Pope 
b Legend. aur. c. 83. de sanct. Leone.  Leo the first, by the means of a woman kissing his hand, was so vehemently tempted with lust, that he was feign to cut his hand off: but the virgin Marie, having compassion of her high Priest, joined the hand to his body again.  
T. W. Libidinous and goatish Ministers, whose very pens spumant venerem, and with whom, even to meditate of a woman, is the centre of your most serious thoughts, etc. wholly absorbed in lustful and fleshly cogitations 
* Greg. Naz. orat. 4. in sanct. Baptism. Puritatis tibi ratio, etiam inito matrimonio constabit, etc. nec enim quia honore praestat virginitas, idcirco turpe & ignominiosum est matrimonium, etc. .  
Answ. Ignatius 
c Ignat. ep. ad Philadelph. Aug. con. julian. lib. 5. c. 10. Bern in Cant. ser. 66. Turpitudinem in solis existimant reputandam uxoribus: cum vel sola sit ea, quae cum uxore est, quae turpitudinem excusat, etc.  saith, Whosoever traduceth lawful marriage and procreation of children, by the name of uncleanness or defilement, the same nourisheth in his bosom the apostating Dragon the Devil. The infamous terms of libidinous and goatish, agreed to the brothelsome impurity of the Popish Synagogue 
d Bern. de conuers. cler. c. 29. Ber. in council. Rhem. Quae in occulto fiunt ab episcopis turpe e● dicere, etc. masculi in masculos turpitudinem operantes etc. , with whom it is more honest to keep 600. queans 
e Avent. annal. l. 5. Pro una uxore, sexcentas mulieres inire licebit. Coster. de coelib. c. 17. prop 9 Gr. Val. op. de coelib. in fine. , then to live with one wife: of which Bernard 
f Bern. in Cant. ser. 66.  speaketh; If you take away out of the Church honourable wedlock, and the undefiled marriage bed, you fill the same with Concubinaries, ribbalds, incestuous persons, Seminifluans 
g Gers. par. 2. de pollutione diurna, & de pollut. nocturna. Navar. Man. c. 16. n. 6. 7. silvest verb. pollutio. Tolet. instruct. ●ac. l. 5. c. 13. , and Gonorrhoeans, yea with male Sodomitry, and all kind of uncleanness.   

Untruth 12. Concerning auricular confession.  
T. W. Discoursing of auricular confession, he saith: That the primitive Church knew it not, pag. 227 
h Digress. 33. . But contrary to this, the Centurists 
i Centur. 3. c. 6. col. 127.  do confess, that in the times of Cyprian and Tertullian, private confession was used, even of thoughts and lesser sins. And Doctor Whitaker 
k Cont. Camp. Rat. 5.  writeth, that most of the Fathers were in an error about confession, etc. Thus we see how little blood was in Master Whites cheeks, etc.  
Answ. Doctor White in the place alleged, saith not as you charge him, but as followeth. Auricular confession was not received in the Father's days, as necessary to salvation, or as Christ's immediate commandment. 2. In disproof of his assertion, you bring testimonies concerning private confession, and he speaketh of Popish auricular confession.  
The Protestants acknowledge, that private confession is profitable, yea many times necessary for instruction and consolation 
l Bellar. de poen. l. 3. c. 1. . The difference between us is, touching Sacramental confession, consisting of an entire and particular enumeration of all mortal sins, of thought, word, and work, together with all material circumstances of the same, to be made to a Roman Priest, to this end, that the Priest as a judge may absolve the sinner of the guilt of his sin 
m Alex. Hal. 4. q. 18 m. 3. are 1. Sacerdos judex & arbiter inter Deum & peccatorem. Ar. 2. Omne pec. est confitendum, sive occultum sive manifessum: cordis, oris, operis etc. Gers. opus. Tripartit. de confess. Gabr. 4. d. 17. q. 1. Bonavent. 4 d. 17. & in confessional. de pura consc Concil. Trid. sess. 14. c. 5. Suar. 3. to 4. d. 22. n. 1. Wald. sum. q. 18. ar. 3. 4. 8. Tolet. instr. sac l 3. c 7. Lochmaier. paroch. pag. 33. Quaedam monialis Abbatissa quae valde continenter vixit, obticuit unum pecc. carnis, ideo fuit aeternaliter damnata. Henriq. sum. mor. l. 5. & l. 6. : And this manner of confession, urged as necessary to salvation, was unknown to the primitive Church; neither do the Centurists or Doctor Whitakers affirm the same, to have been used by the Fathers; but they speak of other confession, and only censure some inconvenient speeches 
n Whitak. count. Camp. Rat. 5. de poenitentia admodum incommode, etc.  of Cyprian and others, about satisfaction, wherein they seem to attribute too much thereunto concerning expiation of sins.  
And in the Centurists there is an apparent mistaking of Cyprian, about the confession of thoughts and smaller sins 
o Read D. Mortons' Appeal, l. 2. c. 14. §. 2. pag. 254. .   

Untruth 13. Concerning Fasting.  
T. W. Our delicate Minister as a professed enemy 
p Way to the Church. p. 224.  to all austerity of life, writeth thus against fasting: All antiquity can witness, that in the primitive Church fasting was held an indifferent thing, and every man was left to his own mind therein.  
Ans. Doctor White was an enemy to your hypocrisy and superstition, and justly condemned you in these particulars: 1. That you deliver a false definition of fasting 
q Salmeron. to. 4. p. 1. tr. 11. p 105. Nihil aliud est jeiunium, nisi à carnibus abstinere. Llamas method p 3. cap. 5. §. 22. Read my answer, par. 1. ch. 2. § 1. pag. ●8. 69. .  
2. That glorying as much as the Pharisees, and ascribing such transcendent effects thereunto, yet indeed you retain the name and shadow thereof only, without the substance and matter 
r Cassan. defence. lib. de office boni viri, pag. 119. Lindan. Panopl. l 3 c. 11. Horant. loc cath l. 5. c. 11. Me loqui pudet de hac virtute sacrosancta ieiunij, quae nomine tenus hody in ecclesia obseruatur, etc. neque apud nos qui merito ea defendimus, in usu sunt, sancta jejunia, nisi tantun: modo secundum quandam externam caeremoniam. Putamus enim nos ieiunare si semel in die, usque ad ingluuiem prandemus, probe poti & melius pasti, non pro naturae sustentatione, aut unius duntaxat diei, sed in tanta quantitate, ut vel Miloni olim protribus diebus satisfacere potuisset. Taceo qualitatem & quantitatem cibariorum, & condimentorum, quando iam neque mare neque terra, neque aer, neque salsamentarij gulae nostrae sufficiunt etc. Sum. Armilla, v. jejune. n. 12. Facientes collationem grossam, secundum consuetudinem Romanae curiae, non frangunt ie●u●ium. .  
But religious fasting, such as is conformable to the precepts and examples of holy Scripture, and to the practice of the primitive Church, and the wholesome laws of present Churches, we maintain and urge as a pious and godly exercise, and ascribe all such effects thereunto, as we find warranted by sacred Writ, and the uniform doctrine of the ancient Church.  
The Prophet joel saith; Chap. 2.12. Turn unto the Lord with all your heart, with fasting, etc. David saith; I humbled my soul with fasting, etc. Psal. 35.13. And Daniel; I was in heaviness for three weeks of days, I ate no pleasant bread, neither tasted flesh nor wine. Chap. 10.2.3. Our Saviour delivereth a rule for fasting, and promiseth a reward thereunto, Math. 6.6.17.18. And the Disciples of john Baptist. Math. 9.14.15. The Apostles of Christ and the primitive Christians, duly exercise the same. Act. 13.2 2. Cor. 6.5. 1. Cor. 7.5. Saint Luke saith of Anna: She served God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with fastings and prayers. Luke 2.37. And of Cornelius, that he fasted and prayed, etc. Act. 10.30. And the primitive Fathers 
s Tertul. apol. ca●. 40. Cypr. serm. de jejune. & tentat. justin. orat. ad Antonin. Pium. Otare ieiunantes, & petere à Deo priorum pecc. remiss. docentur. O●g. hom. 4. in divers. Basil. hom. de laud ieiunij. Chrys. ser. 1. de jeiunio. & ser. 2. Ambros lib. de Elia & jeiunio. Aug. de temp. ser. 65.  with an unanimous consent, maintain the necessity and benefit of fasting, composing whole tracts in commendation hereof: and God hath by sundry examples testified his respect, and approbation of this holy duty 
t Iten. l. 2. c. 56. Postulante per jeiunium & supplicationem multam reversus est ●piritus mortui, etc. Cypr. serm de jejune. & tentat. Tertul. ad Scapul. c. 4. .  
In regard of all which, I assent to those which make religious fasting an exercise of 
u Hooker eccl. pol. l. 5. §. 7●. pag. 387. The world being bold to surfeit doth now blush to fast: supposing that men when they fast, do rather bewray a disease, then exercise a virtue.  virtue, and which teach that God is mediately served by the same 
x Chemnit. harmony. evang. Luc. 2 v ●7. Anna cultum Deo praestitit, non legalibus victimis, sed Euangelicis, seu spiritualibus: du● offe●ret Deo animam per orationes, & corpus per jeiunium. Hooker pol. eccl. l. 5. n. 72. Vide A dam Sasboth. come. Esa. 29. pag. 127. ; and that being joined with prayer and inward humiliation, it is an adiwant means to appease and deprecate God's anger, 1. Sam. 7.5. 2. Chron. 20.3. judg. 20.26. Dan. 9.3. and to impetrate sundry benefits. Nehe. 1.4. jerem. 36.9. Esd. 8. 23. Hest. 4.16.17. jon. 3.7.8.9. Math. 17.21. Act. 13.2. etc. 
y Tertul. ad Scapul cap. 4 Quando non geniculationibus & ieiunationibus nostris etiam siccitates sunt depulsae? Ambros. de Elia & jeiunio, cap. 2 & cap. 10. Hieron. ad cap. 6 Daniel. Aug. serm. 60. de Temp. Epiphan. in compend. doct. Basil. hom. 1. de laud. ieiunij. Caluin. instit. l. 4. c 12. §. 19 Hooker eccles. pol. l. 5. § 72. Much hurt hath grown to the Church of God, through a false imagination, that fasting standeth men in no stead, for any spiritual respect, but only to take down the frankness of nature, etc. .  
And whereas some Protestants seem to deny that fasting is a good work, they speak of the external act of abstinence considered materially, & as it is divided from a religious end and manner 
z Hieron. ep. 8. ad Demetriad c. 6. leiun 'em non perfecta virtus, sed caeterarum virtutum, fundamentum est, etc. Chrys. hom. 78 in Math. Aug. ser. 62. & quaest. mixed. ex utroque Testam. q 20. . Esa. 58.5.  
T. W. Doctor White affirmeth, that in the primitive Church fasting was held an indifferent thing, and every man was left to his own mind thereof, no law binding to this or that manner.  
Answ. Doctor White speaketh of the circumstances, to wit, the time and external manner of fasting, not of the substance or exercise of fasting in itself; & touching this he affirmeth no more than the Fathers 
* Aug. epist. 86. Sozom lib 1. cap. 11. historia Spiridion. & Niceph l 8. c. 42. Socrat. hist. eccles. lib. 5. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249.  and sundry learned Pontificians have said 
a Caietan. come. Act. 13. Clingius loc. come. lib. 3. c. 41. Quemamodum in primitiva Ecclesia absque praecepto sactum fuit. Arbour. theosoph. lib. 9 cap. 19 .  
T. W. Aerius was condemned by Epiphanius and Augustine, for taking away all set days of fasting; which is acknowledged by Doctor Fulke, Doctor Whitaker, Pantaleon, etc. And the Lent fast was holden in the primitive Church more than arbitrary. Whereupon Master Cartwright reproveth Saint Ambrose, for saying it is sin not to fast in Lent. Thus you see how familiarly this Minister's pen drops lie after lie, etc.  
Answ. Aerius was culpable in that he condemned, such fasts as were lawfully established by public authority of the Church 
b Hooker eccl. pol. l. 5. §. 72. Aerius worthily condemned for opposition against fasting. Epipha. haer. 75. . But this maketh nothing against my brother's assertion, who speaking of precedent times, before such laws were enacted, to wit, the Apostles own days, and the time next ensuing the same, saith, every man was left to his own mind, no law compelling him, etc. And in this assertion, he agreeth with Saint Augustine, and with Socrates, and also with many of your own Doctors 
c Caietan. Clingius, etc. See Arboreus before. . And therefore your rude and moody conclusion, wherein you give D. White the lie, proceedeth of rancour, and from no other just cause.   

Untruth 14. Whether Montanus were the first that brought in the laws of fasting.  
T. W. Our Doctor in further disgrace of Fasting, thus writeth; Montanus a condemned Heretic, was the first that ever brought in the laws of fasting, from whom the Papists have borrowed them. But Master Hooker 
d Eccles. pol. l. 5. §. 72.  acknowledgeth, that Montanus was condemned for bringing in unaccustomed fasting days, and new kinds of fasting, divers from the Catholic Church, and the Protestant writer of Querimonia Ecclesiae, professeth the like 
e Pag. 110. .  
Answ. 1. Doctor Whites assertion is taken out of Eusebius, who among the heretical observances of Montanus, reckoneth up this as one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he enacted laws concerning fasting 
f Euseb. hist. eccl. l. 5. c. 16. . 2. Although there were difference between his laws of fasting & the Popish, (which Doctor White denieth not) yet the Popish superstition might take it beginning from this Heretic; even as the Saracens in their Koran, having borrowed sundry things from the jews, differ in the kind and manner of superstition.   

Untruth 15. Whether Protestants make God the Author of sin.  
T. W. Master White being desirous, that his Religion should decline all contumelious reproach and slain, touching the author of sin, thus writeth: The doctrine of the Protestants doth not make God the Author of sin, nor inferreth any absolute necessity constraining us, that we cannot do otherwise then we do. But contrary to this 
g Briarly apol. tr. 2. c. 3. pag. 577 hath the same. , Zuinglius saith 
h Zuingl. de provid. Dei. ; that God moveth the thief to kill. And that the thief killeth, God procuring him: and the thief is enforced to sin. And Beza 
i Beza, display of popish abuses : God exciteth the wicked will of one thief to kill another, guideth his hand, etc. And Caluin 
k Caluin. instit. l. 2. c. 4. §. 4. ; In sinning the Devil is not author, but rather an instrument, etc. This doctrine is condemned by Castalio, Hooker, Covel: and jacobus Andrea 
l Colloq. Montisbelg. pag 47.  chargeth Beza with making God the author of sin. Thus we see how antipodes like, and oppositly our Doctor treadeth to the feet of his own brethren.  
Answ. Protestants affirm, that it is blasphemy and damnable heresy, to teach that God is the author of sin 
m Read before part 1. ch. 8. paragr 1. observat. . And some learned Papists acquit the Protestants of this imputation commonly objected. Suarez saith 
n Suar. opusc. l. 2 c. 2. pag. 111. ; The Heretics (Protestants) know well, that God intendeth not that which is formal in sin, nor inclineth the will of man to intent it. And Vasques 
o Vasq 1. d. 99 c. 4. n. 22. Plane dicunt, etc. : Caluin, Zuinglius, and Beza, do plainly affirm, that sin as it is sin, is not to be referred to God as the cause thereof.  
T. W. The former sayings of Protestants, although they do not actually imply so much, yet they do it potentially, and by necessary inference.  
Answ. 1. The like forms of speech are used by Papists themselves: Canus 
p Can loc l. 2. c. 4. & 7. Vasq. 1. d. 96. c 10 n. 64. Quia De is utitur ministro suo sathana tanquam instrumento, & ita dicitur efficere quod suus minister, autoritate sua roboratus facit.  saith; God useth his minister Satan as an instrument, and thus is said, to effect that which his minister being strengthened by his authority, doth. And V●sques 
q Vasq. ib 99 c. 4. n. 22. Nulla habita ratione determinationis nostrae, ad opus pecc. nos applicate, excitare, ●egere, impellere, etc. Ib. c. 3. n. 9 Recentiores theologi doctrinam, S. Tho● & antiquorum theologorum, sic patant intelligendam: ut Deus ab aeterno praefinierit singulas nostras operationes, eiusue praefinitio fuerit prior ordine causae nostra determinatione & cooperatione: quia nulla habita ratione illius, ex se Deus, singula opera no ●ra decreverit: id quod non solum in operibus gratiae censent esse verum, sed in alijs operibus etiam peceati, si sermo sit, non de malitia, sed de substantia actus. : divers modern Schoolmen affirm, that God having no respect of man's own determination of himself to sin, doth apply, excite, and impel to the deed of sin.  
2. Zuinglius, Beza, Caluin, etc. speak of the substance and matter of the act of sin, not of the wickedness or quality. Zuinglius 
r De provid. Dei.  hath these words; Ad opus non ad crimen, To the work, and not to the fault: Neither simply to the deed, but as it serves to the end prefixed by him. To the work, Ratione passionis & eventus, In respect of the passive event.  
3. This Popish Priest notoriously abuseth Caluin 
s Instit. lib. 2. c. 4. n 4. : for whereas he saith, that Satan is God's instrument, in agendo, in doing; the Popish Priest produceth him, saying; that he is God's instrument in peccando, in sinning: And that which this learned author speaketh of the positive act of sin, this Romist applies to the quality: as if one saying, the motive faculty in the natural body, effecteth motion, therefore it effecteth halting.  
4. Master Hooker 
t Eccles. pol. l. 5. pag. 104.  in the place objected by this Priest, treating of the twofold will of God, affirmeth, that God's secret will is not the rule of moral actions, but speaketh nothing concerning this present question.  
5. Castalio, and jacobus Andrea, being Adversaries to Caluin and Beza, and the one of them a fantastic, and the other a turbulent ubiquitary, are not indifferent censors to pass upon the credit of these worthy men.   

Untruth 16. Whether Saint Bernard were a Papist.  
T. W. He is not afraid to publish, that Bernard was a Papist, in none of the principal points of their religion: and then he addeth, He stood against the pride of the Pope. But whosoever will observe what is confessed by the Protestants, must acknowledge, that impudence itself would be ashamed to have mentioned such a groundless untruth. For it is granted by Simon de Voyan 
u Upon the catalogue taken out of Briarly.  a Protestant, that he was Abbot of Clareivax: and by Osiander 
x Epitome. cent 12. , that he was thought to be the author of 140. Monasteries: and the Centuries 
y Centur. 12. c. 10.  say, he worshipped the God Maôzim, and Doctor Fulke 
z Ag. Rhem. Luc. 22. , and Doctor Whitaker 
a Cont. Duraeun, pag. 154.  charge him, for defending the Pope's Ecclesiastical authority; and yet if we believe M. White, he stood against the pride of the Pope, etc.  
Answ. Doctor Whites words are; Bernard knew not the present Roman faith; he was indeed a Monk, and in many things superstitious, but he was a Papist in none of the principal points of religion: For he held the sufficiency of the Scriptures without Traditions 
b Serm. de util. verbi Dei, & sup. Cant. ser. 86. & ep. 91. & l. de precept. & disp. , justification by faith alone 
c Sup. Cant. ser. 22. & ep. 77. & ep. 190. , that our works do not merit (condignly 
d Ser. 1. Annunciat. Mar. in Cant. ser. 61. & de great. & lib. arb. in fine. :) that no man is able to keep the law (in perfection according to the commandments 
e Serm. 1. fest. omn. Sanct. De verb. Esa. ser. 5. & de de dic. eccles. ser. 5. Et in Psal. Qui hab ser. 7. Et in Cant. ser. 37. & ser. 50. & in vigil natal. Dom. ser. 2. .) That a just man, by the testimony of the spirit within him, may be assured of grace 
f Ser. 1. de Annunciat. de dedic. eccles. ser. 5. in Psal. Qui hab. serm. 7. In Cant. serm. 37. ; and there is no such free will as many Popish Schoolmen teach 
g In Cant. ser. 81 , he stood against the pride of the Pope 
h De consid. ad Eugen l 2. & 4. , and the opinion of the immaculate conception of the virgin Marie 
i Epist. 174 in sine. . And then Doctor White explaining his meaning more fully, saith; Bernard professed not the Roman faith as the Council of Trent, and the jesuits have set it down, at the lest, in the fundamental points thereof.  
Against this our Popish Priest produceth certain Protestants, saying; That Bernard was an Abbot, and builded Monasteries, and honoured the Mass, and eagerly defended the Pope, etc. And from hence inferreth, that Doctor White hath dealt untruly, affirming that he was no Papist, and in saying he stood against the Pope's pride. But this illation is not coherent: Bernard was a Papist in some things, (as an Aethiopian is white in some things, namely, his teeth) ergo he was a through Papist in the main articles concluded by the Trident Council.  
D. White proveth he was no through Papist, in certain articles specified by him, according to the present Tenet of Popery: and the Popish priest produceth other points, wherein Protestants confess he was Popish.  
And besides the former articles named by my brother, it seemeth unto me that Bernard was no through Papist, in sundry other articles; and namely in the doctrine of Transubstantiation, of which he is altogether silent in his works 
k Vide Bernard serm. 1. in fest. Martin. & Psal. Qui habitat. fer. 3. & Cantic. ser. 71. & tract. de dilig. Deo. . Also, he taught that the Eucharist was a commemorative sacrifice only 
l Ser. in Coena Dom. , and he held not the precise number of seven Sacraments 
m Serm. de sacr. Altar. & ablut. pedum. & ser. alio de Coena Dom. , nor the physical efficiency of any Sacraments. He never taught adoration of Images: he believed habitual concupiscence to be sin 
n Serm. 6. de Aduent. , maintained the authority & pre-eminence of the civil Magistrate, and the general subjection of the Apostles, and all the Clergy unto him 
o Epist. ad episc. Senon. cited by Espenc. come. Tit. 3. digress. 10 . He censured the single life of the Clergy 
p In Cant. ser. 66 , the hypocrisy of Popish fasting 
q Epist. ad Guli. Abbot. & ser. 7. in Psal. Qui hab. & epist. 42. ad Henric. Archiep. , and plainly confesseth in terms, that the Roman church was degenerate from ancient Religion 
r Apol. ad Guliel Abbat.. Religionis antiquae non solum virtutem amisimus, sed nec speciem retinemus. .  
And lastly, what he thought of the Pope's pride, (because the Popish Priest doubteth) let his own words testify: who speaking to Pope Eugenius, saith 
s Lib. 4. de consid. ; You come abroad glistering with gold, abounding with all variety, etc. but what do your sheep receive from hence? If I durst be bold to reveal my thoughts, I would say, these are rather pasture for Devils, than food for men. Forsooth Peter did thus, and Paul in this manner deluded the world. Surely the zeal of the Church is fervent for nothing, but only to maintain dignity: Every thing is referred to honour, but little or nothing to sanctity. Saint Peter never came abroad adorned with gems, arrayed with silk, attired with gold, mounted upon a white Palfrey, guarded with Soldiers, or attended with ruffling servitors; without all these he fed Christ's sheep, and herein you have not succeeded Peter, but Constantine.   

Untruth 17. Touching the miracles of Saint Bernard and Saint Francis.  
T.W. Doctor White saith, what is reported of Bernard & Francis, are lies. This is spoken to the dishonour of the Roman faith, divers of whose professors through God's omnipotency, and for the manifestation and strengthening of his truth, have at all times been able to exhibit great miracles: the which prerogative resting only in our Church, much displeaseth our Minister, etc. And then he produceth Osiander, granting a certain miracle of Bernard: and Matthew Paris reporting, that there appeared certain wounds like unto our saviours, in the hands, side, and feet of Francis, a little before his death, etc.  
Answ. Osiander 
t Osiand. epit. cent. 12. c. 6.  doth not acknowledge any true miracle wrought by Saint Bernard in confirmation of Popery, but speaking of a certain marvel reported to have been done by him, he admitteth by a concession, that possibly such an outward act might be done; but he supposeth Satan to have been the author thereof 
u Praestigijs Sathanicis effecta existimo, etc.  for the confirmation of error, and hence inferreth, it was no true miracle according to all the causes.  
2. Admit Osiander were deceived, and that Saint Bernard wrought true miracles, yet might God concur with him in this work, not in maintenance of his superstition, but to confirm other parts of his Christian faith and profession; even as when judas wrought miracles, Christ concurred with him for confirmation of faith, & not for approving his covetousness.  
But against Popish miracles, whereupon our Adversaries much rely, making the same a sign of truth and note of the Church, I object: 1. The credit of these miracles dependeth only upon the testimony of Legends, which Papists themselves discredit 
x Can. loc. l. 11. c. 6. Caietan opusc. de concept. virg. c. 1. Espenc. come. 2. Tim. 4. digr. 21. . And omitting the authors alleged by my brother: for proof hereof, let this testimony of learned Gerson be considered 
y Gers. par. 1. Quae ver. credend. Primus gradus respicit legendas & miracula sanctorum, etc. quae omnia suscipit ecclesia, & legenda permittit, etc. magis attenditur id, quod pia recogitationè fieri potuit, quam illud quod factum est. : The Church permitteth Legends to be read, not determining that they be certainly true, but such as possibly might be true; and howsoever true or false, yet not unprofitable for stirring up devotion.  
2. The matter of these Popish miracles, is in itself so absurd and ridiculous, that it will rather provoke laughter or indignation, than cause belief.  
Baronius 
a Baron. an. 1028. n. 5.  telleth, that Saint Fulbert sucked our Lady's breasts. Antonine 
b Antonin. sum. hist. p. 3. tit. 23. cap. 4. §. 6. etc. 7 §. 8. etc. 1. §. 4. Can. loc. 11. c. 6.  reports, that S. Dominicke walked in the rain and was not wet; and his books lying all night in the river, were taken out dry, and no more hurt than a fish. The said Friar espied the Devil sitting in the Church like a sparrow, and calling him to him, deplumed him, and so put him to a great reproach. Also, he compelled the Devil to hold him the candle in his bore fingers, until they were well burnt. And on a time a certain lecherous Priest kissing this Saint's hand, was cured for ever after of incontinency.  
Thomas of Aquine 
c Antonin. ib. c. 7. n. 8.  was so ravished in his meditation, that he suffered the candle whereby he read, to burn his fingers, and never felt it. And Notaries attended him in his sleep, and wrote Dictates from his mouth.  
The author of Saint Bernard's life 
d Vita Bern. praefixa operibus eius.  telleth, that he by saying a piece of the Lords prayer, made a horse that had broken his bridle, and was run far away into a meadow, of his own accord to come again to him 
e Lib. 1. c. 13. . A woman laying his staff by her in the night, thereby drove away the Devil, who had carnally used her many years before 
f L. 2. c. 6. ; and he excommunicated the Devil, and thereby disabled him for meddling in this sort with any more women 
g Ibid. . At another time he blessed good ale, and giving the same to certain lewd persons, caused divine grace to enter into them 
h Lib. 1 c. 11. . Also by excommunication he destroyed flies. And on a time the mother of an Infant deceasing, he enables the Grandam of the child, being above eighty years of age, to give her Grandchild suck 
i Lib. 4. c. 4. jacob. Reming. jesuit. mur. civit. sanct. fundam. 8. pag. 210. Sancti Francisci mirabilia opera, tanto numero, à sancto Bonauentura optima fide enatrata. .  
But the miracles of S. Francis, reported by Vincentius, Antonine, Bonaventure, the golden Legend, Lippoman, and Surius, are more than marvelous.  
This Saint and limitor, Francis, understood the secrets of men's hearts 
k Surius tom. 5. de prob. sanct. hist. vit. Francisc. ex Bonau. c. 2. etc. 5. etc. c. 15. , which the Apostles seldom did. He changed water into wine by the sign of the Cross, and a capon into a fish 
l Antonin. sum. hist. tit 24. c. 2. §. 2. : He causeth water to spring out of a hard rock, equalling Moses: and excelling Elizeus, he maketh anchors to float above the waters; speaking to Wolves 
m Seruaverunt & lupi pactionem servi Dei. Sur. c. 8. , and calling them brethren, he mollified their freity, that they devoured no cattle.  
He preacheth to Birds and Fowls 
n Sut. ibid. c. 12. Antonin. ib. c. 2. §. 5. , exhorting them to praise God; and they were attentive to his doctrine, and suffered him to touch them, and would not departed until he blessed them with the sign of the Cross, and gave them leave. He caused Swallows and Grasshoppers, and a wild Falcon, to join with him in praising God.  
He exhorted a Cade-lamb 
o Sur. ib. c. 8. Monebat vir pius oviculam, ut & laudibus divinis attenderet, & ab omni fratrum offensa caveret, etc. Ipsa ecclesiam ingrediens sine alicuius informatione flectebat genua, etc. Duralt. jesuit. flor. exempl. c. 5. tit. 6. n. 2. Ouis Francisci adorat eucharistiam.  to be attentive to the praises of God, and to beware of offending her brethren; and hereupon the Lamb daily frequented the Church, and without any instructor kneeled before the altar of our Lady at the elevation of the host, in honour of her maker. (O, saith Surius 
p O discant haeretici, vel à pecude venerari matrem Christi & eucharistiam adorare. Lib. conform. p. 72. S. Francis saying Mass, saw a Spider in the chalice, which he would not cast forth, but drunk it up with the blood of Christ: afterwards feeling his thigh to itch, he scratched it, and there the spider came forth, without hurting the Friar. , let Heretics learn to worship the blessed Virgin, and to adore the blessed Sacrament, by the example of this sheep.)  
The same Friar had a second cade-lamb, which he gave to one Lady jane, and the said Lamb when her Lady lay long a bed, or was negligent in her devotion, would come and bleat at her chamber door, and push her with her horns, and by divers signs and gestures, admonish her dame to go to Church.  
This great Limit or saying to the fire, Frater ignis, O brother fire pain me not, assuaged the violence thereof, so that he felt no pain when one burnt him with a hot Iron 
q Surius ib. c. 5. . The holy Angels came to him and were his Minstrels 
r Bonavent. & Sur. ib. ; and his horse bridle being put under a woman travailing in child, caused her present deliverance 
s Ib. c. 12. . And after his death a piece of his hempen cord wherewith he girded himself, did the like to other women 
t Ibid. c. ultimo. . And the water in which this hempen girdle was steeped, being drunk, cured the morrion of beasts, and the water wherein he bathed himself was a present remedy for the pestilence.  
But nothing is more famous about Saint Francis, then that which D. Whites Adversary undertakes to justify, and to confirm his Popish faith by, (according to a saying, like lips like Lettuce) to wit; the impression of Christ's wounds in his body 
u Surius & Bonau. ib. c. 15. §. 1. de miraculis. Liber conform. Vincentius. Bencius Ies. etc. Bosius de sig. l. 15. c. 3. Antonin. sum. hist. p. 3. tit. 24. c. 2. §. 18. Viegas sup. Apoc. come. 1. §. 18. pag. 553. . The manner hereof according to Matthew Paris 
x Histor. Angl. in Henric. 3. pag. 329. , was this.  
The fifteenth day before the departure of Saint Francis out of this life, there appeared wounds in his hands & feet, continually bleeding, such as were the wounds of Christ when he was nailed on the Cross. Also his right side was open and bloody, so as one might see his very entrails and heart. And he told the Cardinals and others, who demanded of him what this vision meant, That the same happened in confirmation of his doctrine, concerning Christ crucified, etc. And further he said, that after his death, the wounds which did now bleed, should be presently dried up, and become like his other flesh.  
The Popish Priest accuseth Doctor White of foul untruth, because he rejecteth this part of Saint Francis his Koran, confirmed by testimony of many great Doctors, and according to Bonaventure and Surius 
y Sur. & Bonau. ib. c 13. etc. 15. , by the Pope himself.  
But Master White requesteth this Popish Priest and his fellows, before they enforce him, to fix his credo upon this marvel, that they will remove some few obstructions, which hinder his belief concerning the same.  
1. Matthew Paris 
z Hist. Angl in Henr. 3. p. 329. Quinta decima die, etc.  saith, that Saint Francis was branded with these marks fifteen days before he died: and that being defunct, they were dried up, and appeared like the other flesh of his body. But Bonaventure and Surius 
a Ib. c. 13. Biennium antequam spiritum redderet coelo, etc. In morte vident permulti, etc.  report, that they were imprinted in him two years before his death: and that they were seen of few whiles he lived, because he sought in humility to cover them, but at his death they appeared to many. And they further report 
b Ibid. cap. 15. , that Pope Gregory the ninth doubting (like Saint Thomas) of the truth of this matter, Saint Francis after his death appeared to him in the night, and lifting up his right arm, showed him the wound in his side, and calling for a pot, there issued forth so much blood from the wound, as filled the pot up to the brim.  
2. I demand how Saint Francis could live two years, or so much as fifteen days, having so many wounds in his hands and feet, bleeding either continually, or (as the book of Conformities saith 
c Barthol. Pisan. lib. conformit. A singulo vespere die lovis, ad sequentem veneris vesperam, etc. ) bleeding once every week from Thursday even to Friday even, in imitation of Christ bleeding on the Cross. But suppose what you will of the other four wounds, the fift wound in the right side was absolutely mortal, and piercing the cawl of the heart, and letting out the vital spirits, doth according to the doctrine of our Adversaries 
d Tolet. come. joh. 19 v. 34. Torniel. annal. sacr. anno mundi 4084. n. 24. , writing upon the passion of Christ, instantly destroy life.  
3. If Friar Francis his devotion 
e Bonavent. Itinerar. ment. prolog. Adeo mentem Francisci absorbuit, quod eius in carne patuit, dum sacratissima passionis stigmata, in corpore suo ante mortem, per biennium deportavit.  towards Christ crucified, caused this impression of wounds in him, how happened it that the Apostle Paul and other Martyrs, before whose eyes Christ jesus was always crucified, wanted the like characters? Either you must affirm with the author of the Conformities 
f Barth. Pis. lib. conform. Daemon per mulierem Ravennatem, confessus fuit cuidam jacobo presbytero Bononiensi, Franciscum occupare Luciferi cathedram, etc. Pag. 18. Franciscus plus suit quam johannes Baptista, etc. , that this Friar had a pre-eminence greater than john Baptist and the Apostles, and assign him the high chair in heaven, from whence Lucifer fell: or else with Aventine 
g Annal. lib. 4. Huiusmomodi ineptias atque naenias, noctuis relinquo, quarum oculi lumen solis fetre nequeunt, etc. , leave these fooleries and old wives tales to lying Papists, whose eyes like night Ravens, take pleasure in darkness, and cannot endure the light of truth.   

Untruth 18. Doctor White affirming the Protestant Churches ever-visibilitie.  
T. W. In defence of the continuance of his own Church, he thus saith; The learned amongst us confess and prove against all that contradict it, that ever since Christ's time without interruption, there hath been a company of men visibly professing the same faith that we do: Though the Church of Rome degenerating into the seat of Antichrist persecuted them, and so many times drove them out of the sight of the world, that to it they were not visible.  
Answ. You pair and mangle D. Whites speech 
h Sect. 45. pag. 335. , omitting two parts thereof, which being added, explicate his assertion, in such manner, that they deprive you of all occasion to cavil.  
1. He saith, that ever since Christ's coming, there have been a company of men, professing the same truth, which we do, In the affirmative, that is, in matters of faith and godly life, 
●ag. 335.  necessary to salvation.  
Secondly, he addeth, the sincere professors of Orthodox truth, were not always visible to the world, under the notion of true believers: but though the world many times knew them, as men different from them in profession, yet being blinded with malice & unbelief, they knew them not to be the Church of God.  
And thus Doctor Whites assertion may be reduced to these two propositions: 1. There were always found in the world a visible company of believers, professing the same faith which the Protestants do in all affirmative articles, necessary to salvation. 2. There were always in the world some Christians who resisted the chief points of Papistry as they came in, and the same Christians were visible in such manner, as God's people use to be in time of persecution.  
Now what have you to say against this?  
T. W. Before I convince this, I would demand where our Minister's headpiece was when he thus wrote: since these few lines do involve an irreconcilable contradiction: a company of men visibly professing, yet to the world not visible, this is as much as invisible visible, and white remaining white, to be black; the moon to shine in her greatest eclipse. And if the Church were latent to the world, than it was seen only by some out of the world.  
Answ. Did you never hear of one that was visible to his friends and latent to his enemies? of one visible to the seeing, and invisible to the blind? And is it an apparent contradiction to say; our Saviour after his resurrection, was visible to his Disciples, and other faithful people by the space of forty days, Act. 1.3. and yet he was invisible the same time to the Scribes and pharisees? The true Church was always visible to the friends and lovers of truth, to such as had eyes of faith and spiritual prudence, to discern the sheep of Christ from the members of Antichrist: but it was not at all times generally visible to Infidels and Tyrants. It was often unknown to the world, speaking of that part of the world; Qui ab amando mundum dicti sunt mundus 
i Aug. in joh. tr. 2. & tr. 76. Mundus, quo nomine si nisicati sunt, à regno eius alien. , who are called the world, because they perversely love the world, such as in whom the love of the Father is not: It was visible to the world, speaking of that moiety of the world; Qui carne versantur in mundo, sed cord inhabitant coelum: Which are bodily conversant in the world, and in their hearts be the inhabitants of heaven.  
T. W. Napper writeth, that God's true Church was latent and invisible 1260. years: and Sebastian Francke, that for 1400. years, the Church hath been no where external and visible; and Doctor Fulke 
k Napper. come. Reu. prop. 37. Sebast. Franc. epit de abrogand statut. eccles. D. Fulk answ. to a counterf. cath. This is filched from Briarly, tr. 1. §. 9 p. 226. See the same pag. 129. , that in the time of Boniface the third, which was an. 607. the Church was invisible, and fled into the wilderness, etc. And sundry Protestants acknowledge the Churches not being until Luther, etc. From all which it is inevitably concluded against this architect of lies, that the Protestants imaginary Church consisting of airy supposals, had no subsisting or being in the world for these last 1000 years, etc.  
Answ. 1. You pitifully abuse Sebastian Francke, calling him a famous Protestant, who was an Anabaptist, & an unlearned and malapert hotspur 
l Ch●mnic loc. come. to. 3. p ●60 Sebastian. ●rank homo ●e●ulans & indoctus. .  
2. Speaking of some manner of Church's visibility, and respectively to the state thereof in the primitive Church, & as it is now since the restoring of the Gospel, the Church may be said to have been invisible since Pope Boniface the third.  
3. Whereas you conclude, that the Protestants church had no being in the world for the last 1000 years; if you mean it had no being in respect of the name of Protestant Church, or in regard of the personal teaching of Luther; or in regard of external separation from the Roman society, I will not contest: but then I retort, that your Church in regard of the late Trent faith, had no being at all in the world for 1500. year: But if you infer that our Church had absolutely no being, in respect of the main and primitive articles of our faith, and such things as be essential in religion: I answer, it had the same subsisting and being with the best members of your church, and at this present differs no otherwise from them, than a body which hath recovered health, from itself being sick 
m Read before part 1. chap. 3. paragr. 2. observation of the Church's visib. .   

Untruth 19 Touching Priests marriage.  
T. W. The Doctor much apologizing and defending the marriage of the Clergy, affirmeth that the Church of Rome holdeth contrary herein, to that which was taught in the primitive Church.  
But contrary to this, Cartwright confesseth of the first Nicene Council, 
Briarly pag. 78.  that it prohibited marriage to such as were entered into Orders, although it allowed the marriage of such as were contracted before. And Master jewel confesseth, that in the matter of Priest's marriage, Harding had many Fathers on his side. And Chemnici●s granteth, that Origen, Ambrose, Epiphanius, and Siritius, teach this doctrine of single life of the Clergy.  
Now I refer it to the judgement of any indifferent Reader, whether he will believe the former learned Protestants, confessing the practice of this our Catholic doctrine in the primitive Church, or Master White denying the same.  
Answ. If that which you say were to the purpose, you might with credit request your Reader to take notice of it: but that which you have brought out of learned Protestants (whose words, because they are impertinent it is needless to examine) is heterogeneous to the question.  
Doctor White affirmeth truly, that you are varied from the primitive Church in the matter of the matrimony of the Clergy; and by the primitive Church he understandeth the whole primitive Church, the flower and principal part whereof was the first 300. years. Now your own Doctors 
n Bonavent. 4. d. 37. ar. 1. q. 3. Sot. 4. d. 37 q 1. Gratian. d. 56. cont. Cenoman. Caietan. opusc. to. 1. tr. 27.  grant, that in the primitive church thus understood, marriage of the Clergy was reputed lawful. Bonoventure saith; Continency was not enjoined the Clergy in the primitive Church: And with him agreed Gratian, Scotus, Gerson, Hugo Cardinal: and in a manner all your Doctors, of which I have cited many before 
o Part 1. chap. 6, paragr. 1. obseru. touching marriage, etc. . And this being so, why do you berayle Doctor White for affirming an evident truth, which Papists themselves deliver?  
T. W. But learned Protestants acknowledge, that sundry primitive Fathers maintain single life of the Clergy.  
Answ. 1. It followeth not, from some primitive Fathers after the 300. year, to the primitive Church in general, whereof Doctor White speaketh: for although some primitive Fathers taught, that Christ preached forgiveness of sins to those which were in hell 
p Iren. l. 4. c. 45. , yet you will not admit that the same was the general doctrine of the Church.  
2. None of the primitive Fathers maintain your Popish doctrine of single life of the Clergy: to wit, that their marriage is simply unlawful, and they are to be reputed Heretics if they marry; and that it is better for a Priest to be a fornicator 
q Pigh loc. 15. pag. 223. Tolerabilius in fornicationem incidere quam coniugem fieri. , and to use 600. queans, then to keep his own wife 
r Auentin. annal l. 5. Coster. de coelibat c. 17. prop. 9 Bonavent. 4. d. 37. are 1. q. 3. Hic morbus maxime viget in elericis. : and especially that Priest's marriage is therefore unlawful, because the Pope hath decreed it to be so 
* Bonavent. ib. Istud statutum impositum fuit authoritate praelatorum, sed maxime pontificis summi.  I suppose in these assertions, you shall not by confession of learned Protestants, have many primitive Fathers consenting with you.   

Untruth 20. Concerning Images.  
T. W. inveighing much against the religious use of Images, he saith; Touching Images, the Church of Rome holdeth contrary to that was formerly holden. And after that he allegeth, that the ancient Christians of the primitive Church had no Images. But divers Protestants, to wit, the Centuries, and Doctor Fulke acknowledge, that Lactantius attributed too much to the sign of the Cross. And Paulinus caused Images to be painted on Church walls. And Ambrose reported sundry things superstitiously, touching the Cross: and Tertullian is thought to affirm, that Christians had the Image of the Cross in the places of their public meetings, and privately in their houses, etc.  
Answ. Doctor White saith 
s Pag. 345. § 47, num. 5. ; The Church of Rome not only worshippeth Images, but commandeth to do it with divine honour, etc. and herein it is departed from the primitive Church. Now this being my brother's principal assertion, about the matter of Images: and proving directly his main intent, which is, that your Church is departed from the primitive faith: why do you cowardly pass it over, and snatch at another sentence, the truth or falsehood whereof is not greatly material? It is very probable, that the primitive Church in the prime ages thereof, for two or three hundred years, had no Images: For Irenaeus taxeth the Gnostickes for having Images 
t Iren. l. 1. c. 24. Clem. orat. ad gentes, pag. 35. . And Clement of Alexandria: We are expressly prohibited to use the deceitful art of painting, according to that of Moses: Thou shalt not make unto thyself the likeness of any thing. But whether they had any pictures and images or not, is not material to the Controversy between the Papists and us; For we reckon pictures and images used for Story and ornament, out of the case of scandal, among adiaphorous things: The difference between us, is concerning Adoration of Images.  
Object. Lactantius is censured by the Centurists 
u Centur. 4 c. 10. , for affirming many superstitious things of the efficacy of Christ's Image.  
Answ. 1. The Centurists were many times over rigid in censuring the Fathers, whom we imitate not; & about this matter of Lactantius 
x Lactant. de vera sap. l. 4. c. 27. Si assistat aliqu●s signatam fron●em gerens, etc. , the very inspection of the place will manifest, that he spoke not of the Image of the Cross, but of the sign: And the sign of the Cross was no Image, but a significant action.  
Paulinus, of whom Doctor Fulke speaketh, lived after the 400. year: and Saint Ambrose in the year 374. 
y Bel. de script. vixit 400. an. . But Doctor White speaketh of the former ages, saying; ancient Christians of the primitive church had no Images. Tertullian is thought by the Centuries, to intimate in his Apology, that Christians had the Image of the Cross, either in their public assemblies or private houses. But this is only the thought and surmise of those authors, unable to convict Doctor White of untruth. We expected choking and irrepliable testimonies, according to your glorious ostentation, in the main body of the Controversies, and you produce a poor conjecture, concerning an unprofitable branch of a question.   

Untruth 21. Concerning Transubstantiation.  
T. W. Doctor White writeth: The Roman Catholics have altered the faith of the ancient Fathers in Transubstantiation. But in affirming this, Master Whites credit and estimation is particularly, in this, most dangerously wounded by the hands of his own brethren. For the Centurists say 
a Cent 5. p. 517. taken out of Briarly, tract. 2. §. 7. pag. 185. answered by D. Morton, Appeal pag. 94. 95. 488. ; Chrysostome is thought to confirm transubstantiation, and other Protestants affirm, that Theophylact and Damascene do evidently incline to Transubstantiation. And Doctor Humphrey writeth, that Gregory the Great brought in Transubstantiation. This gives sit occasion to the Reader, to take notice how clear, perspicuous and shining, our Catholic faith of Transubstantiation was, in those primitive times, etc.  
Answ. 1. Sundry learned Papists have affirmed, that the doctrine of Transubstantiation is neither ancient nor perspicuous, but perplexed with many difficulties 
b Suar. 3 d 50. §. 1. Sunt scholastici qui hanc doctrinam de transubstantiatione non admodum antiquam esse dixerunt, etc. Bellarm. l. 3. de Euchar. c. 23. Scot 4. d. 10. q. 1. & d 11. q. 3. Gabr. lect. 41. in Canon. Miss. Camerac. 4. sent. q. 5. ar. 2. .  
2. How can that be clear and perspicuous, which expressly contradicteth the holy Scripture, affirming, bread and wine to remain after consecration? Luke 22.18. 1. Cor. 10.16. and 11.26. and is reproved by the testimony of all the senses 
c Aug. de Trin. l. 15. c. 12. Absit à nobis ut ea quae per sensus corporis didicimus, vera esse dubitemus. , and cannot be defended but by destroying the quantity and figure of Christ's body, or giving it a manner of existing after the nature of spirits, yea of God himself 
d Bellar. de euch. l. 1. c. 2. Corpus Christi non est in eucharistia corporaliter. Bellar. ib. l. 3. c. 4. Quomodo Deus est in loco, etc. Gabr. can. Miss. lect. 43. Humanam videtur excellere intelligentiam, quod corpus tam speciosum in sua quantitate & lineamentis, & figura perfectissima, cum omnium membrorum & organorum perfecta distinctione, est in parva hostia, cuius quantitatem long excedit. Videtur enim incomprehensibile quomodo caput sit precise, ubi digitus, pes, vel oculus: cor & hepar, ubi manus &c. salva partium distinctione & sine earum confusione. Camerac 4. sent. quaest. 5. ar. 2. Quomodo idem corpus numero, possit secundum se totum existere in pluribus locis, etc. Quomodo multae partes eiusdem corporis, possunt simul existere uni & eidem loco, etc. : and multiplying the presence thereof in many places at one time? and the patronizing whereof involves the defenders with inexplicable perplexities & contradictions 
e Greg. Val. exam. mist. Calu. In hijs verbis, Hoc est corpus meum: Demonstratiwm hoc, non demonstrat proprie Christum, nec panem, nec individuum vagum: fed substantiam illam individuam determinat●m, contentam sub sensibilibus accidentibus panis, idue secundum substantiae rationem communem & individuam, vage per ordinem ad illa accidentia: Quae substantia secundum eam rationem in principio illius enuntiationis est panis, & in fine corpus Christi. . And doth all this without reason, considering the same doctrine of transubstantiation, is not delivered in the Scripture 
f Suar. to. 3. d. 46 § 3. Cai●tanus docuit, seclu à ecclesiae authoritate, verba illa, Hoc est corpus meum, ad veritatem hanc confirmandam non sufficere. , and merely devised by the Pope.  
Object. 1. According to the Centurists, Chrysostome is thought to confirm Transubstantiation.  
Answ. The Centurists say; Chrysostome seemeth to confirm Transubstantiation: but it followeth not from seeming to doing or being, Prou. 26.16. Chrysostome may seem to ignorant and partial Readers, to confirm that which indeed he doth not.  
Object. 2. Theophylact and Damascene incline to Transubstantiation, according to Occolampadius, etc. Damascene taught the said doctrine.  
Answ. You pretend that your faith of Transubstantiation is clear, perspicuous, and shining; and yet you fly to obscure authors living after the 800 year, for the confirmation thereof. Also, yourselves in other cases affirm, that the doctrine of one or two Fathers, doth not make a matter to be of Catholic faith. 2. Although Damascen, by his new manner of speaking, gave occasion to the error of Transubstantiation, and for that cause is censured by Vrsinus and others, yet he never expressly or plainly taught the same doctrine: and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmutation of bread and wine, in Damascen, is not an essential conversion of the substance of the elements, but a mystical and rational transmutation, in regard of the use and effect 
g Read Orthodox. consensus, pag. 140. where this is proved. D. Bilson, differ. p. 4. pag. 751. Hospin. hist. sacram. l. 3. c. 7. pag. 256. .  
Object. 3. Gregory the Great, by the confession of D. Humphrey, confirmed Transubstantiation.  
Answ. 1. D. Humphrey uttered this, not from any known doctrine of Gregory 
h Read D. Morton Appeal, l. 5. c. 6. n. 2 , or express sentence out of his works, but only from the report of the Legend: and he doth this, by a concession, rather to make way to an intended discourse against his adversary, then by a simple approbation of the truth of the report.   

Untruth 22. Touching conversion of England by Augustine the Monk.  
T. W. To deprive Saint Augustine the Monk of the honour and reverence due unto him by us English for our conversion, 
Briarly tr. 1. §. 1. pag. 57  Doctor White writeth; That Augustine converted not the Country of England to the present Romish faith; and that his conversion was only the planting of some trifling ceremonies. But contrary to this the Magdeburgians acknowledge, that Augustine converted England, and he converted it to the same faith, which Gregory the Great professed, and the Centuries and D. Humphrey affirm, that this faith was the Popish faith.  
Answ. 1. The Centurists 
i Centur 6. c. 10. pag. 687.  do not affirm, that Augustine the Monk converted England; but they say, Dicitur convertisse, he is reported to have converted that Nation from Paganism to Christ; sed Galfridus Monumetensis, etc. But jeffry of Monnemuth writeth: That before this, truth was preached, and sincere doctrine delivered 
k Vide Godofri. Mon. de orig. & gest Britan. l. 8. c. 4. , etc.  
Secondly, it is untrue, that the Centurists or D. Humphrey affirm, Gregory to have professed your present Roman faith: they censure him for some superstition, but his errors were different from yours, which I will manifest in one of your particulars, to wit, the Mass. The Centurists (you say) charge him with the celebration of the Mass: but they also clear him from the error of your idolatrous Mass, wherein you pretend 
l Tol instr. sac. l. 2. ca 4. Azor. instit. mor. l. 10. c. 8. , That Christ is truly in the very substance of his body and blood, offered to God by the Priest, as properly as he was by himself on the Cross: saying 
m Centur. 6. c. 10. pag. 682. ; The doctrine of Saint Gregory, which concerneth the matter of the Supper is very sound, only he maketh often mention of Mass and oblations. In other particulars also which you produce out of Gregory, there is apparent difference between him and you, as it is proved against Brierly, by the reverend Bishop D. Morton in his Appeal 
n Lib 1. cap. 2. .  
And you must be advised, that a material agreement in some particulars, doth not make a formal concord: and all that can be produced out of Gregory is only such; but when he denied the Supremacy, he cut the throat of your Popery, and destroyed the basis and last resolution of Roman faith, which vanisheth like smoke, if it have not a domineering Pope of infallible judgement to animalize and support it.   

Untruth 23. Concerning conversion of Countries.  
T. W. Conversion of Heathen countries to the faith of Christ, foretold so long since by the Prophets of God, to be accomplished only in the true Church of Christ, Doctor White affirmeth, to have been done by that Church which conspired in faith and doctrine with the Protestants, and not by the Church of us Catholics.  
Answ. 1. Conversion of Countries to the faith of Christ entirely professed, is proper to the true Church. But it may happen that a corrupt Church, which holdeth not the faith entirely throughout, but erreth in some parcels thereof, may convert Heathens; and this conversion shall be mixed; in some things to true Faith, in other to erroneous believing: like as diseased parents when they procreate children, do together with their nature and kind propagate hereditary sickness. And thus the Ecclesiastical Story reporteth, that the Arrians converted the Goths to Christianity 
o Socrat. hist. l 4. ca 27. Sozom. hist. l. 6. c. 37. Freculph. chron. to. 2. l. 4. c 20. . It is therefore false which you affirm, that conversion of Heathen countries is only accomplished by the true Church 
p Bellar. de eccles. l 4. c. 12. Bosius de sig. l. 4. c 1. , understanding by true Church, a society of Christians, teaching incorrupt doctrine in all points.  
2. In reporting Doctor Whites speech, you do according to your manner omit part thereof: He affirmeth, that divers Heathen countries; to wit, the Indians, Hiberians, Burgundians 
q Socrat. hist. l. 1 c. 19 Sozom. hist. l. 2. c. 24. Niceph hist. l. 14. c. 40. , etc. were converted by other Churches, and not by the Roman; and then, that none of those ancient conversions made 1000 years since, were to the present Roman faith consisting of Supremacy, transubstantiation, traditions, etc. but to the Catholic and Orthodox faith of the primitive Church.  
T. W. It is confessed by Protestants, that the Roman Church hath been Antichristian more than a thousand years, and that the true Orthodox Church hath been latent all this time, etc.  
Answ. I have before in the proper place 
r To the 19 untruth. , where these things were objected, made answer.  
T. W. 2. The Protestant Church, by the confession of Castalio a learned Caluinist, etc. and David George never wrought any conversion, neither hath that appeared in the Protestant church which the Prophets foretold, of the enlargement of the Church, and conversion of Nations thereby: and Castalio thereupon deemeth those prophecies to be as yet not fulfilled.  
Answ. 1. The Protestants have converted many Nations from dumb Idols, 1. Cor. 12.2. and from gross superstition, not much inferior to the impiety of heathens: and thus according to the Prophets, Esa. 2.20. they have been Gods instruments in a notable and well-nigh miraculous conversion.  
2. They have their share in all the precedent and ancient conversion of Heathens by former Churches, by reason of consanguinity of their doctrine with them.  
3. Castalio, whom you enstyle a Caluinist 
* Briarly tr. 1. §. 10. ; saying, that many prophetical predictions are not performed; meaneth such predictions as concern the Church in general, whereof the triumphant is a part. Many things uttered by the Prophets, touching the glory and happiness of the Church, Are but in semine, and plantation, in the Church militant, and shall receive their perfection and glorious consummation in the life to come.  
4. David George 
s Thuan. hist. to. 2. lib. 12. Mellif. histor. part 3. pag. 451. Stapl. Prompt. cath. p. 2. fest. Petri & Paul pag. 155.  affirmed himself to be the Messiah, and was a blasphemous wretch: and yet as bad as he was your friend Briarly 
t Briarly pa. 308.  and you belie him. The ground of his heresy was not as you say, that because the predictions of the Prophets touching the enlargement of the Church and conversion of Nations were not fulfilled, therefore the Messiah was not come: but he inferreth 
u Hist. David. Georg. Holland. per Rector. & Academ. Basil. to. 3. Germ. etc. artic. 8. Si Apostolorum & Christi doctrina, vera illa & perfecta fuisset: Ecclesia quoque quam sua doctrina excitatunt & firmarunt necessario permansisset, neque perijsset. Quia adversus ecclesiam ne orci quidem portae praevalent. jam vero constat per quosdam, apostolorum doctrinam & structuram funditus eversam esse, ex quo consequitur necessario apostolorum doctrinam & aedificationem, mancam & imperfectam fuisse. , that the Apostles doctrine was imperfect, because it continued not purely in the succeeding Church, and because the frame of Religion which they had erected, was everted and ruined.   

Untruth 24. Concerning the Pope's authority, in calling of Counsels.  
T. W. Doctor White charging the Pope with innovation of his jurisdiction, saith: The beginning of the Pope's supremacy over Counsels was of late, since the Counsels of Constance and Basill; decreed within this 100 year, in the Council of Lateran by a few Italian Bishops, 
Briarly p. 107.  whereas in the ancient Church it was otherwise.  
But contrary to this, it is confessed by Doctor Whitaker 
a De Concil. q. 9 c. 2. pag. 42. , that Pope julius challenged by an Ecclesiastical Canon, to assemble a Council. And Danaeus 
b Resp. ad Bellar par. 1. pag. 595.  confesseth the same, etc. and the Centurists 
c Centur. 5. col. 781.  in the first age censure the Popes of that age, for challenging to themselves power of celebrating Counsels, and rejecting Counsels, etc.  
Answ. Doctor White speaketh of that supremacy over Counsels, which modern Popes usurp; which besides the claiming the sole right of calling, and appointing Counsels, and prescribing the form of proceeding in the same, implieth the disallowing, or ratifying the decrees thereof by his sentence; and maintaineth that Counsels are to decree nothing but that which the Pope doth first by his preinstructions, recommend and ratify 
d Bos. de sig. l. 5. c. 9 Potest Pontifex Rom. qua part volverit, habere concilia rata, eademque ubi placuerit, reprobare. Est enim Petri successor, etc. Quod ipse sancit ab universo concilio sancitur. Bellarm. de Pontif. l. 2. c. 26. & de council. l. 2. c. c. 17. Greg. Val. anal. l. 8. c. 7. Azor. inst. mor. p. 2. l. 4. c. 13. .  
For the maintenance of this supremacy, which subverteth all general Counsels 
* Aen. Silu. de gest. council. Basil. pag. 19 Afferunt generalia concilia, nullius esse penitus efficaciae, nullius omnino momenti, nisi Rom. Pontifex illa indixerit, etc. Quorum sententia si ut ipsi volunt, inviolata persistit, ruinam ecclesiae secum habet. Quid enim remedij erit si criminosus Papa perturbet ecclesiam, si animas perdat, si pervertit exemplo malo populos, si denique contraria fidei praedicet, haereticisue dogmatibus imbuat subditos? etc. , and makes them to be nothing but the Pope's stalking horses: and opposeth the practice of the primitive church, which gave the highest Ecclesiastical power of judgement to the general council, our Adversary bringeth nothing, but allegeth Doctor Whitaker and Danaeus, acknowledging that Pope julius by a Canon of the Church 
e Socrat. l. 2. c. 13. , (not by divine law) challenged a prerogative, that he aught to be called to the general council, and without his sentence no decrees might be concluded. But 1. that which Pope julius doth challenge, was common to the other Patriarches, and they had the same right 
f Socrat. hist. l. 7. c 28. . 2. The Patriarches claimed this by Ecclesiastical law, and not by divine law. 3. It implied no more, but that the Pope as a principal member of the church, aught to have his voice in general counsels 
g Reg. juris. Quod omnes tangit ab omnibus debet approbari. , and assent unto such decrees as passed in the same 
h Vide Whitak. de script. q. 5. c. 6. .  
The Centurists speak not of the supremacy in question between our Adversaries and us, but only censure a swelling humour 
i Lud. Vines schol. in Aug. de Civit. Dei, l. 20. c. 26. Illa demum ijs videntur concilia, quae in rem svam faciunt: reliqua vero non pluris aestimanda, quam conventum muliercularum, in textrina vel thermis Paralip. Vrsperg. in council. Basil. Eugenium Papam tantum abbess, ut generalibus concilijs debeat obedire, ut tunc se dicat maxime mereri, cum concilij decreta contemnat.  of some Roman Popes, who laboured to exceed the ancient bounds allotted them by the church, although they never so much as dreamt of the usurpation, which their successors, against all right of God and man did make.   

Untruth 25. Concerning merit of works.  
T. W. For the more disauthorising of the doctrine of the merit of works, our Minister thus outlasheth: The doctrine of the merit of works, was lately begun by the Schoolmen. But contrary to this assertion, the Centurists, Luther, and D. Humphrey, 
k Centur. 5. col. 1178. Luth. con. Gal. 4. D. Humph. Ies. p. 2. pag. 530.  censuring the writings of the Fathers, for teaching the doctrine of merit.  
Answ. Doctor White speaketh of the merit of condignity, and of the merit of congruity, by the power of nature: and he truly chargeth the Schoolmen, to have been the authors of the doctrine hereof 
l Walden. sacram. tit. 1. c 7. pag. 30. : and the Centurists, Luther, and D. Humphrey, deal not with the Fathers about this kind of merit, but only note them for using some broad speeches, which gave occasion to subsequent error.   

Untruth 26. Touching the sacrifice of the Mass.  
T. W. The Minister endeavouring calumniously to dishonour the most healthful and incruent sacrifice of the Mass, writeth, that the Mass began not all at once, but by degrees.  
Answ. The word Mass, was for a good season unknown in the Church 
m Henriq. sum. mor. l. 9 c. 10. Vox, missa, est plane latina: & illa nunquam utuntur apostoli, etc. nec ullus ex Patribus graecis aut Syris etc. Ambros. l. 5. ep. 33. is the first latin Father, etc. . In later times it was used to signify the form of public prayer, and administration of the Sacraments 
n Enchir. Col. de Euchar. Missa vocabulum est ex Hebraea lingua mutuatum: quo significare volverunt Patres, quod Graeci leiturgiam vocarunt. Concil. Milevitan. ca 12. ; and then more strictly, the administration of the Eucharist 
o Isiodor. orig. l 6. c. 19 Missa tempore sacrificij est, quando catechumeni foras mittuntur, etc. Al. Hal. 4. q. 10. tr. 1. de Missa. Cassal. de sacrif. miss. l. 1. c. 3. Mos erat ut dum sacerdos celebraturus esset, catechumeni, energumini, & poenitentes admitterentur, ad decantationes Psalmorum, ad lectionem Scripturarum: postea vero ante mysteriorum celebrationem, extra delubrum educerentur, etc. Diaconus illis exituris dixit, Ite, missa est, id est, sacrae oblationis, cui vos interesse non licet, iam est exordium, ideo secedite. Dionys. Areo pag. c. 3. par. 2. Aegid. Coenic. de Sacr. q. 83. ar. 1. dub. 3. n. 47. : whereunto, the converts unbaptized, (catechumeni) were not admitted, but dismissed, and commanded to departed, by the words of the Deacon, ᵖ Ite missa est. This Mass of the primitive Church, Doctor White impugneth not.  
And further, to the Eucharist and Supper of the Lord administered according to the ordinance of Christ, Doctor White yieldeth all due honour: 1. He acknowledgeth, that it is a memorial and true representation of the sacrifice of Christ upon the cross, 1. Cor. 11.26. Secondly, a divine instrument and seal authentical, really applying the body and blood of Christ to every worthy receiver, for the remission of sin, and the impetrating of spiritual and worldly blessings, 1. Cor. 10.26. Thirdly, it is a sacrifice of commemoration, praise and thanksgiving, serving to the glorifying of God, and giving thanks to jesus Christ for the gracious work of our redemption.  
In the holy use of this Sacrament, the faithful glorify God; and truly in an ineffable manner partake the body & blood of Christ 
q Chrys sup Ioh hom. 4●. & sup. 1. Cor. hom. 24. Cyril. in joh. 15. l. 10. c 13. Ambros. de ijs qui mist. initiantur. c. 9 , 1. Cor. 10.16. and thereby obtain an augmentation of spiritual graces, faith, hope, charity, repentance 
r Cypr. ep. 64. , etc. They are armed against temptations, comforted in misery 
s Cypr. ep. 63. , made more spiritual and religious, assured of the favour and love of God, the forgiveness of their sins 
t Enchir. Col. de Euchar. Principalis finis huius sacramenti, ut Christo incorporemur, deue r●●issione peccatorum, & furura gloria, tanquam pignore quodam certi reddamur. Vide Cypr. ser. de Coena Dom. Chrys. ser de euchar in Encaenijs & hom 26. in Math. Aug. le pecc. merchant & remiss. lib. 1. c. 24. Damasc. l. 4. theolog. ca 14. , and the possession of celestial happiness. joh. 6.50.51.54.56.57.  
Touching the name and title of Sacrifice, our Church giveth the same to the holy Eucharist 
u Service book, in the Communion. : and that, not only in respect of certain pious actions annexed unto it, to wit, prayer, thanksgiving, alms, etc. Rom. 1.12.1. 1. Pet. 2.5: But in regard of the Eucharist itself, wherein, 1. the outward elements of bread and wine, receiving the calling of God 
x ●ren. l. 4 c. 34. Percipiens vocationem Dei, etc. , are made sacred, and appointed to divine worship, 1 Cor. 11.26. and become instruments of grace to men. Secondly, the body and blood of Christ, present to the soul, are by the faith and devotion of the Pastor and people which receive these mysteries, presented and tendered to God, with request, that he will vouchsafe, for the merit thereof, to bestow grace and remission of sins, and other benefits upon them.  
But as touching the Popish doctrine of the Mass, 1. Although we will not be contentious about words, if the truth of matter may be had 
* Aug. de Gen. ad lit. lib. 4 c. 5. Dum res cognoscitur, non esse de vocabulis laborandum. : yet we judge that the name of sacrifice doth not in a proper or univocal sense, belong to the Eucharist; because our Saviour, upon whose example and doctrine the Sacrament is founded 
y Cypr. ep. 63. In sacrificio quod Christus obtulit, non nisi Christus sequendus. Suar. to. 3. d. 54. §. 2. & d. 55. §. 3. , neither made choice of any altar 
z Lesseus de just. & iure, l. 2. c. 38. dub. 2. Ad sacrificium requiritur sacerdos & altar. , nor ordained any Priests in the New Testament, nor himself used any words or action sacrifical.  
Our Adversaries affirm, that the consecration of the Elements 
a Greg. Val. to. 4. d. 6. q. 11. Can. loc. lib. 12. c. 13. , used by our Saviour, was an oblation of them to his Father: But although consecration be a kind of oblation, yet it is not such as is requisite to a real sacrifice, as appeareth in the water of Baptism: and in Chrism 
b Bellarm. de confirm. l. 2. c. 8.  the element of Popish confirmation, which is consecrated by the Bishop before the unction: and in oil Olive, the element of extreme unction 
c Bellar. de extreme. unct. l. 1. c. 7. , which is consecrated in like sort by the Bishop.  
Our Adversaries therefore further say, that the consecrating of the Elements of the Eucharist, in such manner that they loose their substance, and are converted into the body and blood of Christ 
d Coster enchir. de sacrif. Miss. Hoc sacrificium peragitur, conuersione panis & vini, in corpus & sanguinem Christi salvatoris, dum peragitur consecratio. Lesseus de just. & iur. l. 2. c. 38. d. 2. n. 16. Suar. to. 3. d. 75. §. 6. , is in manner of a sacrifice to offer them to God.  
But then 1. the sacrifice depends upon Transubstantiation, and unless that be granted, there can be no proper sacrifice 
e Alex Hal. 4. de euchar. quaest. 10 m. 7. ar. 3. §. 1. Resol. quomodo posset oblatio reiterari, nisi praesens esset in sacramento, cuius oblatio in ipso iteratur? Azor. instit. mor 1. lib. 10. c. 8. Tol instruct. sac. l. 2 c. 4. Aegid. Coenick de Sacram. q. 83 ar. 1, dub. 1. n. 16. & dub. 2. nu. 41. .  
2. Every external sacrifice must be visible and sensible 
* Aegid. Coenic. de Sacr. qu. 83. ar. 1. dub. 4. Cum hoc sacrificium sit humanum & sensibile, eius hostia debet aliquo modo esse sensibilis. : but the conversion of the Elements into the body and blood of Christ, by the words of consecration, is invisible 
* Ib. num. 78. Realis eius immutatio non est sensibilis, etc. Mald. disp. to 1. de eucha●. par. 3 pag. 319. Sacrificium est oblatio sensibilis, rei sensibilis, etc. pag. 322. In cruce corpus Christi forma visibili oblatum est, in eucharistia invisibili. .  
3. If consecration be sacrificing, than the matter and thing consecrated is the host: but the matter and thing consecrated are the creatures of bread and wine, and not the body and blood of Christ 
* Aegid. Coenick de Sacr. q 83. ar. 1. d. 4 Circa Christum, etc. nulla fit realis immutatio, etc. . Whereupon it will follow, that the Host or thing offered in this sacrifice, shall be only the outward Elements 
* Ib. num. 79. Dici non potest quod species sunt pars huius hostiae. , (which according to our adversaries Tenet, alone are changed by consecration) but this is repugnant to the present doctrine of Pontificians 
* Suar. disp. 75. conclus. 3. & vlt. & est fere communis. Coenick. ib. n. 74. .  
Finding therefore many difficulties in their opinion, which maintain the Eucharist to be an external and proper sacrifice, we content ourselves to hold with the primitive Fathers, that the same is a sacrifice according to a large acceptation of the word, and in a figurative meaning, so called, because it is a representation of the real sacrifice of Christ once offered upon the Cross 
f Aug. ep. 23. Ex similitudine ipsarum rerum nomina accipiunt. Chrys. in Heb. 10 hom. 17. Theoderit. come. Heb. 8. Aug. 83. quaest. q. 61. Cyprian. ep. 63. Theoph. come. heb. 10. De Consecr. d 2. cap. Quid sit sanguis. .  
2. The things which we simply condemn in the Popish Mass, are these.  
1. That Christ existing in earth, covered with the forms of bread and wine, is in his very substance offered to God his Father 
g Catec. Trid. de euchar. Tol. instr. sac l. 2. c. 4. Rhem. Heb. 9 § 7. .  
2. We reject private Masses, in which the Priest eateth alone 
h Henriq. sum. mor. l. 9 c. 1.  and undertaketh for a fee to apply the fruit thereof to particular persons 
i Biel. can. miss. lect. 26. Sacerdos offerens sacrificium in persona ecclesiae potest eius fructum & virtuten alicui vel aliquibus specialiter applicare. Scot Quodl 20. .  
3. That it is of equal force with the sacrifice of Christ upon the Cross 
k Henriq sum. mor. l. 9 c. 19 Ita prodest Missa ac si nunc Christus pateretur, & recens illius sanguis, qui in Missa offertur, flueret de latere eius in calicem & in os celebrantis. . 4. Or conferreth grace by the outward work done to some kind of injust persons 
l Tolet. instr. sac. l. 6. c. 14. Angelus. & Sylvester, verb. eucharistia Remittitur mortale quando existens in mortali, non habet conscientiam ipsius nec affectum. unde reverenter accedens, quamuis antea non fuerit contritus, consequitur gratiam charitatis, quae contritionem perficit, & remissionem peccati. . 5. That it satisfieth, ex opere operato, for temporal punishment 
* Suar. 3. d. 79. §. 6. Henriq. sum. mor. l. 9 c. 12. . 6. and is beneficial to the defunct, as well as to the living 
m Henriq. ib. c. 16. Non solum vivis, sed animabus defunctorum prosunt sacrificia Missarum, etc. . 7. That it depelleth all evil, both of punishment, fault, and misery 
n Ib. c. 12. n. 1. g. Ac depelleret omne malum non solum poenae, sed culpae, miseriae & indigentiae nostrae, etc. . 8. Or is available as a sacrifice of Christ's body, to procure plenty of the fruits of the earth, and to be a remedy against pestilence, inundation, tempest, scar-fire 
o Ibid. c. 13. n. 3. , etc. 9 And the administration thereof in an unknown tongue, together with invocation of Saints, and prayer for souls departed, with reference to Purgatory.  
T. W. Now here to instruct the Doctor's ignorance, or at lest to detect his malice, I am to lay down the judgement of the Catholic Church, teaching what is maintained to be essential to the sacrifice of the Mass, and what but accidental.  
Answ. You undertake to deliver the judgement of the Catholic Church, touching what is essential to the sacrifice of the Mass, when you are altogether unable to yield us any common resolution from your own Doctors 
p Suar. to. 3. d. 75. §. 1. Variae opiniones in praesenti quaestione ortae sunt. §. 2. Sex actiones, de quibus dubitatum, in qua vel quibus earum, essentia sacrificij consistat. .  
T. W. The true nature then and essence of this sacrifice, we hold to consist in the oblation of the most sacred body and blood of Christ, and consummation thereof. What prayers or ceremonies do either precede or follow the words of the institution, are no essential part of the Mass, and if they were all omitted, yet were the sacrifice true and perfect, etc.  
Answ. Why do you bear your Reader in hand, that Doctor White hath proved the novelty of the Mass, only in such parts thereof as be accidental? 1. He proveth Transubstantiation, which is so essential to your Mass, that it enters into the definition of it 
q Tol. inst. sac. l. 2. c. 4. , to be a novelty.  
2. He produceth some of your Doctors 
r Cited by Azor inst. mor. 1. l. 10. c. 8.  acknowledging that no sacrifice was offered by our Saviour in his first institution of the Eucharist.  
3. Affirming that Thomas Aquinas was ignorant of this sacrifice, he speaketh of the Essence, and not only of the contingent parts thereof.  
T. W. It is the Catholic doctrine of the Church, that the essence of the sacrifice of the Mass consisteth in the oblation of the body and blood of Christ, and the consummation thereof.  
Answ. The judgement of the Catholic Church about the Eucharist, is grounded upon the words and deeds of our Saviour at his last Supper 
s Suar. 3. d. 75. §. 3. Nulla actio est de substantia huius sacrificij, quam Christus in coena non exercuit. Cypr. ep. 63. sine lib. 2. ep. 3. . But our Saviour therein used no sacrifical oblation, nor sacerdotal consumption.  
Touching the former, 1. This position was maintained by Cornelius Must 
t Canus loc. l. 12. c. 13. Suar. 3. d 74. §. 2. , a famous Bishop of your Church, at the Trident Council. 2. jansenius 
u Concord. evang. c. 131.  affirms; That no sacrifice can be proved effectually out of the Evangelists, or any other Scripture. 3. Your Doctors are unable to demonstrate any sacrifical words or deeds of our Saviour in his administration.  
2. And that consumption of the Elements can be no essential part of the sacrifice appeareth, 1. Because according to many Doctors it is uncertain, whether Christ in his first institution being then the Priest, did himself receive the Sacrament 
x Suar. tom 3. d. 75. §. 5. Referunt Euangelistae Christum Dominum, consecrasse eucharistiam: non autem ita referunt sumpsisse. . 2. Although Bellarmine and Gregory of Val. make consumption to be of the essence of the sacrifice, yet Becanus 
y Becan. de trip sacrif. c. 8. Suar. ibid. Tho. Aqu. 3. q. 79. ar. 5. & q. 82. ar. 4. ad. 1. & q 83. ar. 4. , Suarez 
z Bonau. 4. d. 14. ar. 1. q. 4. Aegid. Coeninc. de Sacram. q. 83. ar. 1. dub. 5. conclus. 4 & 6. , Egidius Coeninck, etc. deny the same, saying; That sole action is essential to the sacrifice, which the Priest as a minister doth exercise in the person of Christ: But this is consecration only, for herein the Priest speaketh in the person of Christ, but in the receiving he doth nothing in Christ's person, but in his own 
a Mayor 4. d. 14. q 9 Alan. de sacrif. miss. c. 25. Cassal. de sacrif. l. 2. c. 25. Oxomens'. de sacrif. c. 11. Catharin opusc. de sacrif. m●ss. Palac. 4 d. 8. q. 1. & 4. Turtian. l ●8. constit. in schol. ad. cap. 5. 10. 11. 12. 14. .  
3. It is presumption in you, to affirm that to be the doctrine of the Catholic Church, which is neither determined by any public sentence of the Church, nor maintained by the common consent of your own Doctors.  
Melchior Canus 
b Loc lib. 12. c. 13. Vide Sot. 4. d. 13. q 2. ar. 1. Qui requi●● quatuor actiones, etc.  your learned Bishop saith: There be four things essential in the sacrifice of the Mass, consecration, oblation, fraction, and consumption. Alphonsus Castro 
c Cont. haer. lib. 10. verb. Missa. ; There be three, etc. consecration, oblation, and consumption. Bellarmine and Gr. Valence 
d Bellar. de Miss l. 1. c. 27. Greg. Val. 4. d 6. q. 11. p. 1. ; There be two, Consecration and Consumption. Stapleton 
e Stapl. Antid. evang. Math. 26. pag 360. ; The sacrifice consisteth in benediction, thanksgiving, and consecration. Scotus and Eckius place the essence of the sacrifice in that oblation which is made after consecration 
f Scot 4. d. 13. q. 2 ar. 1 Eckius de sacris. Miss. cap. 9 . But Suarez, Becanus, Lesseus, Costerus, Aegidius Coeninck, place it only in Consecration 
g Suar. 3. d. 75. §. 5. Becan de tripl. sacrif. c. 8. Lesle. de just. & iur. l. 2. c. 38. dub. 2. Coster. enchir. de Miss. pag. 335. Coeninc. de Sacram. q 83 ar. 1 dub. 5. .  
T.W. In the other part of this Section the P. produceth Caluin, Hospinian, and others, affirming that the doctrine of the Mass was universally taught in the primitive Church.  
Answ. Caluin affirmeth 
h Caluin. instit. l 4. c. 18. § 10. , that the Fathers held the true and Orthodoxal sense of the mystery of the Eucharist. So far is he from condemning the primitive Church for error in doctrine about this Sacrament, or for believing the Mass; only he and other Protestants observe in the Fathers some inconvenient speeches.  
Hospinian 
i Hospin. hist. sacr. l. 1. c. 6.  is wretchedly abused by you; for when he saith, the Devil did deceive men more about this Sacrament, even in the first age, the Apostles yet living, then about Baptism: He speaketh not of the Orthodox Fathers, as though they had been deceived by Satan, but 1. of the Corinthians who erred about this Sacrament, and are reproved, 1. Cor. 11.2. Of the Simonians, Menandrians, and other Heretics, who utterly rejected the Eucharist, because they would not acknowledge the verity of Christ's human nature 
k Cum illi Eucharistiam omnino repudiarint, ne veritatem carnis Christi propter symbola eucharistica fateri cogerentur. .  
And thus you which exclaim against Doctor White, saying; If you cannot blush for shame, grow pale for fear, have need to place the said monition in the forepart of your wallet, unless you desire to be of their number, of which Seneca 
l Seneca de ira, l. 2.  speaketh: Aliena vitia in oculis habes (or rather habere te fingis,) à tergo tua sunt. You place other men's faults in sight, and hung your own behind your back.   

Untruth 27. Concerning Wafer Cakes.  
T. W. The Doctor inveighing farther against the Mass, saith; that Wafer Cakes were first brought into the Sacrament in the eleventh age, or Century after Christ: But it is confessed by Doctor Bilson, that in the days of Epiphanius it was round in figure: and Cartwright saith, it was brought in by Pope Alexander, etc.  
Answ. The words of D. White are these: Honorius is noted for bringing in of Wafers into the Sacrament; and then he produceth Cassander 
a Cassand. Leiturg. c. 27. pag. 66. 68 , reporting, that the Author of the exposition of the Roman order took it grievously, that the loaves of bread anciently used in the Church, were turned into slender plates, etc.  
And other learned Papists affirm, that Wafers were unknown in the primitive Church. Durandus 
b Durand. Rational. diu. office l. 4. c. 53.  saith, In the primitive Church all that were present at the celebration of the Mass, did every day communicate. Their oblation was a great loaf, sufficient for all, which the Grecians are said to continued to this day. And Salmeron 
c Salmer. in 1. Cor. 10. disp. 17. pag. 138.  the jesuite; In ancient time every communicant had a portion broken unto him out of one loaf. You should therefore rather have accused your own Doctors of falsehood if their report offend you, than Doctor White.  
But you produce Doctor Bilson, confessing, that in the days of Epiphanius the sacramental bread was round in figure: and Master Cartwright saying, that Pope Alexander brought in Wafer cakes. I answer, that you reason wildly from the figure to the matter, as though loaf bread or leavened bread might not be fashioned in a round figure.   

Untruth 28. Concerning Adoration of the Sacrament.  
T. W. The Minister persisting in his serpentine and venomous disposition against the most blessed Sacrament, lyingly forgeth, that the adoration thereof is a late invention, following upon the conceit of the real presence, and prescribed 1220. years after Christ by Honorius the third.  
Answ. Doctor White justly condemned the adoration of the outward materials and Elements of bread & wine in the Eucharist, with latria or divine worship, maintained by your greatest Doctors 
d Henriq. sum. moral. l. 8. c. 32. Speciebus eucharistiae &c. semper datur latria, propter Christum quem continent, sicut imagini Christi & signo crucis. Suar. 3. d. 65. Eadem adoratione est adorandum qua ipse Christus. Greg. Val. to. 4. d. 6. q. 11. p. 2. Divino cultu latriae interno & externo illud adorandum esse, etc. Antonin. sum. hist tit. 23. c. 7. §. 10. , (although some of you dissemble this Idolatry 
e Stapl. prompt. cath. p. 2. serm. in die Epiph. pag. 29. Nec catholici species quas vident, adorant, sed totum Christum. .) But of the other side (if the disease of the Seminary had not transported you 
f Chrys. sup. Genes. hom. 41. Malitia obtenebrat rationem, & eum qui semel â via aberravit, per abrupta praecipitem dat. ) you might have observed, that my brother (intending only to propugne the public doctrine of the Church of England) could not be carried with any evil disposition against the blessed Sacrament.  
Our Church and all the godly Pastors of the same, most religiously honour and esteem the holy Eucharist, being one of the sacred seals of the New Testament 
g Hooker Eccles. pol. lib. 5. §. 67. These holy mysteries received in due manner, do instrumentally both make us partakers of the grace of that body and blood which were given for the life of the world; and beside also impart unto us, even in true and real, though mystical manner, the person of our Lord himself, etc. What merit, force, and virtue soever there is in his sacrificed body and blood, we freely, fully, and wholly have it by this Sacrament. This Sacrament is a true and real participation of Christ. , (conduits of life, and conveyances of heavenly grace unto us) and unto the person of jesus Christ, and unto his body and blood united personally with the deity, and once upon the Cross offered for our redemption, and now represented, made present, communicated, and received in a mystical manner, in the lawful and holy use of this Sacrament, 1. Cor. 10.16. joh. 6.54. etc. we yield the same Adoration 
h Gomar. specul. eccles. p. 68 Christum esse in coena praesentem, agnoscimus, & adoramus, etc.  (both inward and outward) whereof Saint Paul speaketh, Heb. 1.6. and Saint Augustine 
i Aug. sup. Psal. 98. vide Aug. de doctr. Christ l. 3. c. 8. ; No man eateth Christ's flesh, but he first adoreth Christ.  
And as touching the Doctor's assertion: That Honorius the third seemeth to have been the first author, who solemnly decreed and appointed the superstitious adoration of the outward signs of the Eucharist: He was induced to think thus by no serpentine malice (as your Adder's language, Psal. 140.3. styleth) but by probable collection of Story, and by the report of learned Divines, (who before him) affirmed the same 
k Hospinian. hist Sacram. par. 1. l. 4. c. 6. .  
T. W. Now that there was no innovation touching the adoration of the Sacrament at that time, is evident from two reasons; 1. Because no Historiographer doth give the lest intimation of any such institution brought into the Church; only Honorius decreed, that the Priest should more diligently admonish the people thereof, in regard of some former negligence crept in concerning the same.  
Answ. 1. If your argument from negative authority be good, to wit; No Historiographer doth report any such institution of Honorius, ergo there was none: then mine will not be evil, No Historiographer doth report, that any such devotion was used before Honorius commanded it; ergo it is probable that he was the first author.  
2. In the decree of Honorius 
l Decretal. 3. de celebr. miss. l. 3. tit. 41. cap. Sane cum olim.  there is no intimation of any such like adoration formerly used: but a strict precept hereafter to do it. And if you contend that this adoration was more ancient, produce testimonies, and make it so appear; otherwise we must father this superstition upon Honorius, unless you derive the pedigree from an elder parentage.  
3. Your learned Doctors, which propugne the Trent doctrine touching adoration, do make the decree of Honorius 
m Suar. tom. 3. d. 65. §. 1.  next unto the Trident Council, the principal ground (in respect of Church authority) for this manner of adoration.  
T. W. The former point is proved from the abundant testimonies of our Adversaries, charging the times precedent to Honorius, with the said adoration. Averroes living eighty years before Honorius, charged Christians for adoring the Sacrament. The Centurists speaking of the prayers of Saint Ambrose, say; Those prayers contain the adoration of the bread in the Sacrament. Chemnicius produceth divers sentences of Augustine, Nazianzene, and Ambrose, which in his judgement affirm the adoration of the Sacrament.  
Now all these authorities do demonstratively convince, that the adoration of the Sacrament was not introduced into the Church as an innovation in the time of Honorius.  
Answ. 1. What manner of adoration used by Christians in the Eucharist, Auerrohes the Saracen reproved, I suppose it is doubtful: and if you speak to purpose, you must prove that he condemned such adoration as is now in use among you, and that your manner was then in general use among Christians.  
2. The place of the Centuries which you object, is not in the 43. page of the fourth century. The Centurists 
n Centur. 4. c. 4. pag. 294. Erasmus non esse Ambrosij censuit, etc.  refuse this book of Ambrose named by you, as a counterfeit, and therefore they cannot out of the same charge Saint Hierom with a false opinion.  
3. You abuse Chemnicius 
o Chem. exam. council. Trid. p. 2. pag. 92. , by saying that he produceth certain Fathers, affirming the adoration of the Sacrament in your Popish manner: for he saith, they adored the person of Christ in spirit and in truth, who is present in the Sacrament; and maintaineth that it is Idolatry to adore the forms of bread and wine.   

Untruth 29. Concerning the succession of Catholic Pastors.  
T.W. After the Doctor hath Thrasonically boasted of the succession of the Protestants in his own Church, he proceedeth further, affirming that the succession of the Pastors and Bishops in the Church of Rome, hath been interrupted, etc. Now the question here intended, is not of succession of doctrine, by which sleight, divers of our adversaries use to decline the testimonies of the ancient Fathers, alleged by us for succession, but only of external succession of Bishops and Pastors, etc.  
Answ. 1. Few men are better able to discover a Thraso then yourself, being no mean artisan in this mystery: and yet you are here mistaken, saying; Doctor White Thrasonically boasted, etc. For without any word or sign of ostentation, he only affirmeth, That our English Bishops succeed lineally in their places, from the first Apostles of our land: which is a matter more easy to be proved, than that Pope Paul now living, succeedeth Hildebrand or Gregory the seventh.  
2. Where you say, that the question intended by Doctor White, is not of succession of doctrine: his own words reprove you, saying; Lineal succession is, when the persons succeed as well in doctrine as place. Page 412. and after again; We do not deny but they have a rank of Bishops externally sitting one after another, but lawful succession stands not herein. From whence it appears, that Doctor White speaketh of succession, as it is described by your Doctors 
o Hos contra Brent. l. 5. p. 233. Quando nos de successione gloriamur, de eo gloriamur quod 1. Episcoporum Catholicorum quorum loca tenemus, doctrinam successerimus. Stapl. Rel. c. 1. q. 4. ar. 2. not tab. 1. Successio de qua agitur, nec locorum tantum est, nec personarum: sed etiam verae atque sanae doctrinae successio. Et princip. doct. l. 13. c. 6. Gr. Val. to. 3. d. 1. q. 1. p. 7. §. 25. Bellar. de eccles. l. 4. c. 8. Grets. def. Bellar. de verbo Dei, pag. 1720. , and whereof there be two parts; one as it were the outward body; to wit, local and lineal succession of person: the other is as the soul, or the animalizing part, to wit, the succession of doctrine. And surely you are disposed, even to proclaim yourself a liar, who term it a sleight and evasion of the Protestants, to call for true doctrine in lawful succession, seeing yourselves make the same essential 
p Successio personalis nulla est, ubi successio doctrinae coniuncta non est. Stapl. l. 13. c. 6. princip. doctr.  in succession, and deny the Greek church 
q Stapl. ib. Graecae Ecclesiae, ab ipsis Apostolorum fundamentis, personarum successionem, demonstrate possunt. , which hath personal succession as well as yours, to be a true Church, because of heretical doctrine.  
T. W. Doctor White denying, that the Roman Church hath external succession of Bishops and Pastors, uttereth a malicious lie, and is controlled by his own brethren: for the Centurists in the tenth Chapter of every Century do elaborately set down the particular succession of the Bishops of Rome, even from Saint Peter to their own time. Doctor Fulk in like manner saith; You can name the notable persons in all ages, in their government and ministery, and especially the succession of the Popes, etc.  
Answ. 1. Doctor White speaketh of true and lawful succession, and you produce testimonies out of Doctor Fulke and others, for succession in general. 2. The Centurists 
r Centur. 12. cap. 8. pag. 1189.  report the interruption of lawful succession in your Roman Church, by schisms of Popes, and also the corrupt entrance of many Popes into the Papal throne; which argueth, that they justified not your succession as lawful, but only for Story, related the same such as it was. 3. You affirm, that the Centurists set down the particular succession of Roman Bishops until their own age, whereas their work endeth in the 1300. year, which was 250. years before their own age: and within this time there have happened certain schisms, and ruptures of personal succession 
s Read part 1. chap. 3. paragr. 3 obseru. 2. prop. 2 .  
T. W. Caluin flatly denieth succession to be found in his Church: So dangerously wounding himself with that sentence of Augustine, The succession of Priests from the very seat of Peter, until this present Bishop, doth justly hold me in the bosom of the Church.  
Answ. Caluin in the place mentioned by you, only saith; That God in our time raised up Evangelists, whose calling was extraordinary: but he affirmeth not in general of all Protestant Bishops and Pastors, that they wanted external ordination, neither intermeddleth particularly with the Church of England, whose Bishops and Ministers at the first had their outward ordination from the former Church.  
2. Saint Augustine's 
t Aug. to 6. count epist. Manich. c. 4. Tenet authoritas, miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata, etc.  testimony, who speaketh of succession when it was lawful and incorrupt: of succession which had truth of doctrine joined with it: Begun with miracles, nourished with hope, increased by charity, confirmed by antiquity as well of doctrine as outward state, reaching to the Apostles, woundeth not Master Caluin: but showeth how much you are degenerate, who are able at this day to show no succession of bishops in your church agreeing to the description of Saint Augustine. And this Father in that very place 
u Quae quidem (veritas) si tam manifesta monstratur, ut in dubium, venire non possit, praeponenda est omnibus illis rebus quibus in catholica teneor. , affirmeth; that manifest truth is to be preferred before succession, and all outward means, whereby he was holden in the Church; and therefore he maketh not personal succession principally or alone, a note of the Church.  
T. W. Our uninterrupted succession is infallibly evicted by our adversaries acknowledgement of the continual visibleness thereof, since the one doth reciprocally imply the other, etc.  
Answ. Your visibility may prove some kind of outward succession, but it proveth not lawful succession, as appeareth by the Greeks 
x Stapl. doctr. princip. l. 13. c. 6. Nec ubi adhuc durat talis personalis successio, catholicae tamen successioni, quicquam habere affine, aut simile: quia propter haereses quas tenent, & schisma quod faciunt, legitima illa successio non est. , whose Church hath always been visible, and yet according to your censure, their succession is corrupt.   

Untruth 30. Concerning Master Luther his life and manners.  
T. W. Whereas the Doctor becometh Luther's Encomiast, and much laboureth to free his life and death from obloquy and infamy, affirming, that whatsoever touching his life, may seem worthy of reprehension, is only forged by his Adversaries: I will by delivering the confession of Luther himself, and the testimonies of learned Protestants convince the shameless untruth, etc.  
Answ. Gregory Nazianzene 
a Orat. 1. ad Eunom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 196. , reporteth of the Eunomians, that they were deficient in maintaining their opinions, and thereupon laboured to credit themselves by defaming their Adversaries the Orthodox professors: and even as flies fasten upon galled backs and sore places, so they fixed themselves upon personal infirmities to deface right doctrine. T.W. (Quaelibet in quemuis opprobria dicere saews 
b Hor. li. 1. ep. 15 ,) observeth this method: After many calumnious reproaches formerly darted against D. White himself, and other Ministers, he closeth up the train of his second part with certain stolen abuses against Martin Luther.  
His pretext of libeling against him is a speech of my Brothers, wherein he reproveth the malicious deportment of Coclaeus, Lindanus, etc. against Luther, and produceth Erasmus and some other, giving testimony of his integrity. But Doctor White did not so highly commend Luther, as though he had been a celestial Angel, and inculpable in all his sayings and deeds, or free from whatsoever might seem worthy of reprehension, as T. W. having a lose tongue, pretendeth. S. Hieroms speech 
c Cont. Pelag. l. 1.  is remarkable, Where shall you found any, in whose manners some blemish, like a wart or mole in a fair body, may not be espied? And if the Prophets Esay, Daniel, etc. Esa. 6.5. and 64.6. Dan. 9.5. and the Apostles of Christ confess their frailty, Rom. 7.24. 1. joh. 1.8. Let it be no reproach to the Protestants that Luther was a sinner.  
T. W. I will insist only in two points: 1. In displaying Luther's sensuality. 2. His pride.  
His lust and incontinency is proved by his words and confession. He giveth counsel: If the wife will not, or cannot, let the maid come.  
Answ. This speech being divorced from the occasion whereupon it was uttered, and from the other parts of the discourse, seemeth gross: But the whole contexture being laid together affordeth no more but this: That if a disobedient wife refuse to live with her husband according to the Apostles rule, 1. Cor. 7.3. And by her obstinacy give occasion of adultery, the husband may threaten her with divorce, and cutting her off from his flesh. Eccles. 25.26. And terrify her with the example of Queen Vashtai, who being rebellious was put away, and Hester a maid was chosen in her place. Hest. 1.12. And if upon admonition of her husband and others, she still continued obstinate, Luther esteemed this to be a kind of desertion. 1. Cor. 7.15. And judged it a lawful cause of divorce 
d Luth. tom. 6. de vita coniug. par. 2. de divort. . Now although this opinion of his concerning divorce, be not so justifiable: yet the Papists do shamefully abuse him, in detorting his words to a giving liberty 
e Bo●de sig. l 12 c. 3. Fas esse decernunt cum ancillis concumbere, etc. Serrar. jesuit. con. Hest. 1. q. 12. Campian. rat. 8. Coccius thesaur par. 1. de sig. eccles. pag. 1125.  to adultery and dishonesty, which he never intended.  
T. W. Luther hath these speeches: As it is not in my power that I should be no man, so it is not in my power that I should be without a woman. It is as necessary, as to eat, drink, purge, etc. I am almost mad through the rage of lust and desire of women. Eight days are now past, wherein I neither writ, pray, nor study, being vexed partly with temptation of the flesh, partly with other trouble, etc.  
Answ. 1. Some of these speeches are taken out of a sergeant Treatise 
f Colloq. mensale. , going under the name of Luther, 2. Other of these sayings are perverted to a false meaning: for Luther intendeth no more, but that in regard of such persons as are not called by God to a single life, and have not received the gift of continency, the obtruding of forced chastity is a violence to nature: a resisting of God's ordinance, and a cause of intolerable filthiness. And against them which by external bonds and laws did endeavour to make men chaste, being indeed inept thereunto: he saith truly, It is no more in the power of man to altar the constitution of nature in this kind, then in other natural conditions: as eating, drinking, purging, etc. Martin Luther lived in a time wherein the contagion and sulphurean smoke of Papistical whoredom, darkened the Church, and infected all the world with filthiness 
* Summa Praedic. de Luxuria, lect. 7. Fatui leccatores, & specialiter sacerdotes illas (ancillas) infatuant dicentes illud peccatum (luxuriam) minus esse quam si● & se non esse sacerdotes nisi quando sint in Missa. : and therefore he was more vehement in reproving then hypocrisy, which for the maintenance of this tainted single life depressed matrimony: and in his zeal against this horrible hypocrisy; he uttered some broad speeches, which being set upon the rack, may seem inconvenient.  
But could our Adversaries produce out of Luther any such positive doctrine as we read in some decretal Epistles of the Popes 
g Clem. Rom. ep. 5. Communis usus omnium, quae sunt in hoc mundo omnibus hominibus esse debuit, etc. In omnibus autem sunt sine dubio coniuges. : to wit, that all things in this world, and among the rest, men's wives aught to be common: we should suspect Luther in such sayings to have been guided with no good spirit.  
T. W. Luther's pride is accused by sundry learned Protestants; Zuinglius saith: Behold how Satan laboureth wholly to possess this man. Oecolampadius admonisheth him to beware, jest being puffed up with arrogancy and pride, he be seduced by Satan. Vrbanus Regius: God by reason of the sin of pride, wherewith Luther was puffed up, hath taken away the true spirit from him as he did from the Prophets, 3. book of Kings 22. and in place thereof hath given him a proud, angry, and lying spirit.  
Answ. 1. It falleth out many times that holy men in the heat of contention do censure each other over hardly 
h Hierom ag. Rufin. 1 Epiphanius ag. Chrysostom. , and yet charitable censors use not to balance their lives in generalll by the reproach and accusation of their Adversaries.  
2 It is possible for a good man at some times to be elated with pride. 2. Chron. 32.25. transported with anger. 1. Sam. 25.13. And David a man of a perfect heart, was guided by Satan in one of his actions. 1. Cron. 21.1. The holy spirit of God forsaketh just men in some actions, and corrupt affections may transport and blind them, until divine grace reviving in them, they are restored, and delivered from the temptations of Satan. And our Adversaries acknowledge, That just men may fall into mortal sin 
i Lomb 4. d. 14. A●bert. ib. d. 〈◊〉. ●ichard. ib. ar. 8. q 2. S●●t. q. d. 22. q. 1. 〈◊〉 4 d 14 q. 3. ar. 3. d. ●. Almain q. ●. ar. 2 Cochan. M●rsil. Durand. ●o. Medina. V●●qu. etc. , and although they cease to be just, during the time that such sin hath dominion over them: yet when they are recovered by repentance, their former justice is reimputed unto them.  
This might befall Luther and any other godly man; and during the time he persisted in error, other Protestants might admonish and reprove him, and yet again, upon his ceasing from his froward ways, acknowledge him to be the servant of Christ.  
T. W. Now having displayed in part, Luther's deportment, etc. I refer to the Readers consideration: 1. Whether our Doctor did aver an untruth or no in justifying, that whatsoever could be produced against Luther's life and conversation, was malignantly forged by us his enemies.  
Answ. 1. Doctor White never intended to justify Luther, or any other servant of God in every personal 
k Aug. de civit D●i l. 14. c. 9 Nunc satis bene vivitur, si sine come, sine pecc. ante● etc.  action (but it is common with you, to magnify sinful men 
l A●ton●um. hist p 3. c 7. §. 11 Coram Deo testisicor, ira purum inveni, sicut puetum quinque a●●●m, qui nunq ●● sensit s●●e carnis contagium, ●ec habuit alicuins mortalis criminis in voluntate consensum. Tho. Aquin. Nunquam hab●● motum inan●s gloriae. Surius de S. Francisc c. 14. Tanta in eo carnis ad spiritum erat concordia, tanta obedientiae promptitudo, quod cum ille ad omnem niteretur sanctitatem pertingere, ipsa non solum non repugnaret, sed praecurrere niteretur.  in this manner.) The sum of that which he professeth, is; That Luther was an holy man, free from the foul and grievous crimes objected against him, and that many Roman Popes have lived and died worse than he. And against this T. W. P. hath brought nothing, but endeavouring to do his worst, produceth only a few broken sentences, divorced from the body of his discourse, and perverted against his meaning: and allegeth some Protestants, who in an opposition which happened between Luther and them, reprove his deportment in that particular business. And from hence it appears, that in truth you have nothing to except against him, and that he was a most worthy man, considering that notwithstanding your wicked eye which hath searched every corner to detect him, you cannot find where to fasten your nails.  
T. W. The second, (and that much more importing) whether it standeth with probability of reason, or the accustomed course of Gods proceeding; to make choice for the restoring and replanting the truth of his Gospel, of a man, whose course of life, writings, and doctrine, do breath only pride, contumacy, sensuality, Sardanapalisme and luxury.  
Answ. Although God at sundry times by the preaching and ministery of wicked persons, do plant grace in others; even as he fed Elias by Ravens, 1. King. 17.6. being unclean birds, Deut. 14.14. and according to Saint Augustine, Such is the power of divine grace, that by evil men it winneth good, and by such as be reprobate and wicked, it gathereth the just: Yet I assent her●in to T. W. P. that it scarce standeth with the accustomed order of God's providence, to make choice of a man, whose course of life, writing, and doctrine, doth breath out only pride, luxury, etc. for the restoring and replanting of the truth of his Gospel's. And from hence I infer two things: 1. That it is improbable, that the frame of religion should lean upon the shoulders of Popes, and that conversion of countries hath been wrought by them, considering, that (as D. Stapleton 
n Stapl. Rel. c. 1. q. 5. are 3. pa. 158. Ad reliquas vexationes accesserunt enormia & borre●d. Rom. Pont●fic●m peccata & flagitia: vix enim ullum peccatum ola haer●si excepta, excogitari pote●●, quo illa sedes turpiter maculata non fuerit ●axime ab anno 800. & infra, etc.  affirmeth,) There can scarce any wickedness (heresy excepted) be devised, or named, where with the Roman Sea hath not been defiled in a shameful manner since the 800. year. And before him Papi●ius Masson: Not man at this day looketh for any sanctity in Popes. They are reputed exceeding good, if they be good in any small measure, or less wicked than other men use to be 
* Papir. Masson. de episc. Vib. l. 6 ●n Paulo 3. In Pontificib●s, nemo hody sanctitatem ●equirit. Optimi putantur, si vel leviter bom sint, vel minus mali quam caeteri mortales esse s●leant. . 2. It is probable, that Luther was an holy man, because God by him did restore and replant the truth of his Gospel.  
But whereas in your conclusion, you defame Luther with sensuality, Sardanapalisme, and luxury: I do not a little marvel, that you are so profuse in words, and so sparing in proofs: for you have only produced testimonies of unseemly words uttered by Luther: but you are not as yet able to tax him for any lewd or vicious deed.  
T. W. I will end with Luther, from whom you did originally suck your lying doctrine: only since you are entered with our vulgar multitude into the number and catalogue of our evangelical Prophets, I would wish such your followers, to entertain an impartial view and consideration of this, & other your forgery and sleights: which if they do, they shall find you are guided by the ghostly enemy of man's soul, who once said, I will go forth, and be a lying spirit in the mouth of all his Prophets.  
Answ. Whosoever doth impartially consider your proceeding, may perceive that you rail well, but reason badly. D. White was a plain teacher, and brought up in no forge. And whereas you thwart him with the ghostly enemy of man's soul, beware jest yourself be this enemy his interpreter, or carry his train. To the Reader I will multiply no words, only thus much I affirm, that if he indifferently compare your cavils and Whites answer, inveniet convicta convitia, He shall find railing convinced by verity.   
Finis secundae partis.   

An Answer to the third part of T. W. P. his objections, concerning Impertinencies and absurd illations.  
T. W. P. Having in the two precedent parts, set down many corruptions and lies (coined by yourself, and not) by M. White. It now followeth, according to my intended method, (of impudency and calumniation) that I (being more fit for a stage, than the Doctor's chair) display divers of his absurd and impertinent inferences, (which are made to seem so by your depraving.) For these three points, to wit, corrupting, lying, and idle or absurd disputing, are the three several heads (the threefold basis, whereupon the frame of Popery leaneth) whereof the whole work of this Treatise is woven.  
Now touching those his Impertinences, the Reader is to conceive, that they consist in his alleging of such testimonies, both of Scriptures, Fathers, and Catholic writers, as being truly set down, do not nevertheless impugn that point of our Catholic doctrine, against which they were by him so urged.  
Answ. 1. It seems the Doctor's illations are more sufficient than you pretend, because you decline the weight of them, as you found them in him; and have yourself, according to your black mystery, distorted and misshapen them, to make them appear absurd.  
Publ. Mimus.  Nihil est, quin male narrando possit depravarier. 
2. Yourself in every passage, transgress in the same kind of absurd reasoning, wherewith you charge your adversary; and your whole Treatise scarce affordeth one tolerable consequent.  
Let the Reader consider these few examples, among many:  
God is not a God of dissension, but of peace, 1. Cor. 14 33. Ergo, the Protestants Church, because there is some discord in the same, is a false Church.  
Psal. 19 He hath set his tabernacle in the Sun. Ergo, the Church teaching incorrupt doctrine in all points, is evermore gloriously visible.  
The Church of England hath altered the Service book of King Edward. Ergo it is mutable and inconstant in the substance of religion.  
Pope julius claimed authority and voice in the Council of Antioch: Ergo the supremacy of the Pope, according to the present tenet of jesuits, was received in the Catholic Church in julius his days.  
The Church hath always been visible: Ergo it hath always had a lawful succession of Bishops and Pastors. Witness the Greek Church.  
3. If you can so clearly discern insufficient arguing, and wrong connexion of conclusion and premises in D. White: how happeneth it, that you and your fellows are as blind as moles in observing the foul impertinencies of your own Popes and Doctors, even where they maintain the weightiest articles of your faith?  
B●niface 
* Extr. de maior. & obed. c Nos Sauctorum.  8. reasoneth for the supremacy, the grand article of your superstition, as followeth: Christ said to Peter, Feed my sheep: Ergo the Pope is universal monarch of the Church.  
The disciples say, Here be two swords: Ergo the Pope hath spiritual and temporal jurisdiction.  
Christ commanded Peter, to put his sword into the sheath: Ergo the temporal sword must be at the Pope's command.  
Paul saith, All power is of God, and the things which be of God, are ordinate: Ergo the temporal sword is subject to the Pope's authority.  
Moses saith, In the beginning, not in the beginnings, God created heaven and earth: Ergo there must be one universal monarch of the visible Church.  
Pope Innocent 
a Ca per venerabil●m. ●. 4. tit. 17. c. 13. decretal  3. proceedeth in the like kind, as followeth: Deuteronomie is a second law, and causes of blood, in Deuteronomie, came before the Priest: Ergo, in the new Testament, which is a second law, they must be decided by the Pope.  
Pope Alexander 
b De consecr. d. 3 ca Aquam sale, etc.  profoundly argueth for holy water, from the ashes of a cow, Numb. 19 etc.  
Siricius and Innocent 
c Siricius ad Hinem. Tarracon. to. 1. council. Grat. d. 31. c. Tene. Bellar. de matrim. l. 1. c. 5.  from Levit. 11. Be ye holy, because I am holy; and from Rom. 8. They that be in the flesh, cannot please God; infer, Ergo Priests marriage is unlawful.  
The Schoolmen and jesuits illations out of Mat. 16. and joh. 21. for the supremacy, are so dissolute, that one may as easily make ropes of sand to hung together, as the conclusions and premises of such arguments to cohere.  
4. The testimonies of holy Scripture and other Doctors, produced by M. White, are not therefore impertinent, because Romists by 
d Chrys. serm. 2. sup. Rom. Ea est ratiocinationun natura, ut labyri●tho cuidam ac Gryphis similes sint, nullum prorsus finem habentes, ne que permittentes sermonem super petrae certitudinem consistere, radicem & principium ex arrogantia ducentes.  colour and shifted of wit can evade them: for if these hucksters might have the hammering of Christ and his Apostles illations, their skill and conscience would serve them (the Catholic cause so requiring) to make the same a nose of wax: and had the Sadduces and Pharisees bone trained up in the jesuitical form, our saviours consequent about the resurrection, Math. 22.32. or concerning his dominion, Math. 22.45. or his proof against the Pharisees, joh. 8.39. If you were Abraham's children, you would do the works of Abraham, would easily by these hypocrites have been defeated. A serpentine wit, attended with superstition and malice, can easily found evasions to escape, and weapons to oppose against the truth.  
T.W. But howsoever it is, I am to advertise the Reader, that in perusing such authorities produced by Master White, he would ever recurre to the true state of the question; and particularly, that he would apply the said sentences to that very point, or touch, wherein the life of the question consisteth: and then he shall found, how rovingly and wandringly they are directed, still glancing by, upon some wilful or ignorant mistaking or other, never reaching the mark intended.  
Answ. I entreat the Christian Reader, in all disputations between Papists and us, to observe this admonition, and to fix his understanding upon the true state of the question: which if he perform, he shall found that verified of the Romists, which Saint Augustine said of the Donatists': Right sayings, illustrious for verity, do these men obscure with perverse expositions.  
T. W. That we may the better behold how valiantly our Minister impugneth all Traditions, we are here to call to mind what the Catholic Church teacheth in this point.  
Answ. In your very first entrance you departed from the state of the question, and falsify the Doctor's Tenet: Who impugneth not all Traditions, but admitteth such as are subordinate and homogenous to the Scripture, yea all those which you are able to prove Apostolical, by the general testimony of the Church.  
T. W. Than it teacheth, that the word of God is to limit and confine our faith, & that nothing is to be accounted matter of faith, but that which receiveth proof from thence.  
Answ. Your great Doctors say otherwise. Bosius 
e Bosius de sig. l. 16. c. 10. Scimus articulos, esse veluti principia quaedam, quibus prae cunctis habenda fides: at Scriptura non refertur inter eiusmodi principia, etc. : The Scripture is not to be placed among the principles of faith. And Stapleton 
f Stapl. Rel. c 4. q. 1. ar. 1. ad. 4. , Our faith dependeth not upon the sole word of God, (either written or unwritten) but upon the voice of the Church speaking unto us. And Bellarmine 
g Bellar. de council. l. 2. c. 1. ; The definitions of general Counsels, and the decrees of Popes are principles of faith, with the holy Scripture. And Gretser 
h Def. Bellar de verbo Dei, l. 3. c. 10. ; The definition of the Pope is as authentical as the Scripture. And the Council of Basill 
i Basil. Concil. resp. Synodal. to. 4. Concil. Surij, pag. 143. 145. ; The custom of the Church is of equal authority, and to be received with the same pious affection with the Scripture.  
T. W. Hereupon it teacheth, that the word is either written, namely the Scripture: or else delivered by Christ and his Church, namely Tradition. Both these we believe to be of infallible authority; because they proceed from them who were immediately inspired, etc.  
Answ. There is a riddle in your words. For conjoining Christ and the Church, if you mean that Christ & the Church of his Apostles delivered this traditionary word which you stand for, I freely grant you every part of this word, if you can reduce it (which is impossible) by the current of all precedent ages to Christ and the Apostolic Church 
k n●hir. Col. expos. symb. Puritas doctrinae expendenda est, non secundum traditionem praeientis, aut huius vel illius particularis ecclesiae, huius vel illius, interpretis sed ●ecundum traditionem, ab initio, à temporibus Apostolorum, con●ordi Patrum sententia, ad nos v que deductam. . But if by the Church you understand the present Roman Church 
l Grets. def. Bellar de verb. Dei, l. 4 c. 9 pag. 1713. 1715. Bo. de sig. l. 3. c. 6. , and will have those Traditions 
m Chrys. in Gen hom. 14 Videte quanta absurditas & q●anta bla ph●mia, quando quis ipsum divinae Scripturae c●onem sequitur, sed suis opinionibus lo●●● dat, quae mentem disturbent, etc.  a part of Christ's word, which your Pope hath brought in, and which want the undoubted testimony of the primitive Church, I affirm; that this word is so far from being equal to sacred Scripture, or any part of the rule of faith, that the same is the doctrine of Devils.  
T. W. Written or unwritten are but extrinsical, and not of the true and inward reason, of being the word of God.  
Answ. Written and unwritten, considered in themselves be many times accidental: But if the Gospel and Testament of Christ be only written, and no part thereof nuncupative, then to be written, is a condition essential.  
T. W. Our Doctor, to prove that the written word is only the rule of faith, and consequently that there are no Traditions of the Church, which may also in part be a rule thereof, urgeth several places of Scripture. Prou. 2.19. Esa. 8.20. Mal. 4.4. Luke 16.9. Now that the Reader may see, how well these texts are applied to the point controverted, I will set some of them down in form of argument, etc. The Scripture will make a man understand righteousness and judgement, and equity, and every good path: ergo now in the time of Christianity there are no Traditions, but the Scripture of the old Testament is the only rule of faith, etc.  
Remember the law of Moses my servant, etc. They had Moses and the Prophets, ergo not Traditions, etc.  
Answ. 1. Doctor White in this place 
n Dyress. 3. pag. 13. , produced many other Texts of holy Scripture. 2. Tim. 3.15. 2. Pet. 1.19. Apoc. 22.18. 1. Cor. 4.6. and proveth his conclusion not from any one sole testimony, but from all the places conjunctly; even as the Apostle, Rom. 3.10. etc. and Hebr. 11. throughout, proves a position by many Texts, which doth not so evidently follow upon any one.  
2. Whereas D. White hath expressly set down his own consequent, this Sophisticator in stead thereof, substitutes a misshapen birth of his own creation. Doctor White argueth from the premised testimonies, in manner following: The holy Ghost speaking of the Scripture, affirmeth; That the same is able to inform us to every good work. 2. Tim. 3.15. and to make us wise to salvation: to teach us Christ crucified, wherein is the sum of our salvation, to give us light in darkness, to beget our faith: and we are revoked from all other teachers to the Scripture, Esa. 8.20. Luke 16.29. And there is no counsel, no comfort, no doctrine, no resolution needful for us, but there it may be found; and the holy Ghost delivereth the like concerning no other doctrine; ergo, the Scripture is the only rule.  
T. W. What reference have these Texts with the rule of Faith, the which is not so much as glanced at in any one of them?  
Answ. 1. Bellarmine 
* Bellar. de verbo Dei, l. 1. c. 2.  himself produceth many of these Texts, to wit; Esa. 8.20. Math. 22.29. john. 5.39. 2. Pet. 1.19. etc. to prove, that the holy Scripture is a rule of faith, and therefore they have reference thereunto.  
2. That is a rule of faith, which is appointed by God as a doctrine and law to direct and govern our belief and spiritual actions. But according to sundry Texts alleged by Doctor White, the sacred Scripture is such a doctrine and law, ergo, etc. Esa. 8.20. Mal. 4.4. it is called a Law, 2. Pet. 1.9. the most sure word, whereunto we must attend as a light, etc. 2. Tim. 3.15. It instructeth and maketh wise to salvation. It is written, that we may be certain of that wherein we are instructed, Luk. 1.4. and that we may (by a right faith) believe in Christ jesus, joh. 20.31. Christ referred him that desired to be saved, to the Scripture for direction, etc. Math. 22.29. etc. Hence it followeth, that the Scripture is a doctrine and law appointed by God, to direct our faith and manners, and so is a rule, etc.  
T. W. Why should the old Testament be a pattern for the faith professed in the New Testament? Since all Christians do grant, that the time of grace is enriched with many privileges, whereof the old law was altogether deprived?  
Answ. 1. You were best to demand of our Saviour Christ and his Apostles, why they alleged so many testimonies of the old Testament, and permitted their doctrine to be examined by the law and the Prophets, joh. 5.39. Act. 26.22. if the Old Testament be no part of the rule of the faith professed in the New?  
2. The Apostle Paul speaking of the whole Scriptures, whereof the Old Testament is a moiety, saith: They are able to instruct or make wise to salvation through faith, which is in Christ jesus. And Saint Peter writeth to Christians, We have the more sure words of the Prophets, whereunto you do well to attend, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as unto a light shining in a dark place. 2. Pet. 1.19.  
T. W. After these and such like Texts of Scripture, he descendeth to prove the foresaid point from the testimonies of the ancient Fathers, etc. He allegeth Tertullian, saying; The Scripture is the rule of faith: which we grant, that it is regula partialis fidei, a rule of our faith in part: but hence it followeth not, that it is a total, entire, and sole rule of faith, without Traditions, etc.  
Answ. If according to Tertullian 
o Tertull. count. Hermog. c. 22.  in the foresaid book, nothing may be received as dogmatical in Religion, but that which is written, than the holy Scripture is the only rule: but Tertullian saith; 
Officina.  Let the new forge of Hermogenes teach, that this is written; and if it be not written, let him fear the woe denounced to them, which add or take away.  
T. W. He allegeth Saint Augustine 
p Aug. de nupt. & concupisc. l. 2. c. 33. , thus writing: This controversy depending between us, requireth a judge: let Christ therefore judge, and let the Apostle Paul judge with him, etc. As if Christ and his Apostles could not as well speak in Traditions as in writing: or granting, that that particular controversy there meant by S. Augustine, was proved from the writings of Saint Paul, therefore all other Articles of Christian religion should thence also receive sole proof.  
Answ. 1. The jesuits deny that Christ and Saint Paul are a judge of controversies, as they speak by the Scripture, but as they speak by the Pope 
q Grets. def. Bellar. de Script. l. 3. c. 4. Spiritus sanctus, etc. non est judex controversiarum ut per Scripturam loquitur, sed ut per ecclesiam eiusque caput loquitur.  2. Saint Augustine in the place alleged, produceth our Saviour and Saint Paul, giving judgement by the Scriptures. And he nameth sundry places of Scripture, Math. 26. Rom. 8. Rom. 4. Math. 19 but maketh no mention of Traditions, or of the Pope.  
3. Whereas you restrain Saint Augustine's words to that particular controversy only: my brother in his book joined another sentence of this Father 
r Aug. ep. 112. ad Paulin.  to the precedent, wherein he yieldeth the privilege of indubitate verity to Scripture only, saying; If a matter be grounded upon the clear authority of holy Scripture, etc. It is to be believed without all doubt: as for other witnesses and testimonies, upon whose credit any thing may be urged to be believed, it is lawful for thee to credit or not to credit, according as thou shalt perceive the weight and desert, etc.  
T. W. Gregory Nissen calleth the Scripture a straight and inflexible rule for those points it proveth, not generally.  
Answ. Gregory's words 
s Greg. Nissen. orat. de ijs qui adeu●t Hierosolyma.  are, Si ad regulam ipsam respiciamus, etc. If we have respect to the very rule, which God hath given us, etc. And then he allegeth holy Scripture, where observe; first, that he mentioneth no more rules but this one. 2. adding the word ipsa, to rule, he declareth the same to be an adequate and only rule.  
T. W. S. Augustine saying; whatsoever thing it be that a man learns out of the Scripture, if it be hurtful there it is condemned, if it be profitable there it is found: speaketh of virtue and vice, of both which the Scripture most fully discourseth: But how it may condemn Apostolical Traditions, which may deliver supernatural and high mysteries of faith, I leave to the censure of any judicious man.  
Answ. Than it seems you acknowledge the perfection of the Scripture in things concerning virtue and vice: but herein you disagree with your fellows 
t Greg. Va. to. 3. d. 1. q. 1. p. 7. Doctrinae quaedam dogmata, aut morum instituta. , who make things moral as well as doctrinal, the object of Tradition. 2. Saint Augustine 
u Aug de doctr. Christ. l. 2. c. 41.  in the ninth Chapter of the same book, expressly opposeth your restriction, saying; In the things which are plainly set down in holy Scripture, all those things are found which contain faith and good manners.  
T. W. Thomas Aquinas, who saith; the doctrine of the Prophets and Apostles is canonical, because it is the rule of our understanding: speaketh not peculiarly of the Scripture, but in general of the doctrine of the Prophets and Apostles, which whether it be written or unwritten, is canonical.  
Answ. Thomas in the place alleged 
x Th. Aqu. come. 1. Tim 6. lect. 1. Si quis aliter docet, etc. , speaketh of the doctrine of the Prophets and Apostles, whereunto Moses, Deut. 4.32. and Saint john, Revel. 22.18. commandeth that no man shall add or put to any thing: but this word of Moses, and of Saint john was written, Deut. 31.9. Revel. 1.19. and 22.18.19. Therefore Thomas of Aquine by the doctrine of the Prophets and Apostles, understandeth their doctrine written in the holy Scripture.  
T. W. Again he urgeth Saint Thomas the second time; Our faith resteth and stayeth itself upon the revelation given to the Apostles and Prophets which wrote the Canonical books, and not upon Revelation, (if any such have been made) to other Doctors. But who denies that the Prophets and Apostles did writ the Canonical books? or who teacheth 
y Grets. tract. de agnosc. Script. can. Haec testandi de Scripturis canonicis authoritas, nec à Prophetis est in ecclesia, nec ab Apostolis etc.  that our faith aught to rest upon the revelation of other Doctors, than the Prophets and Apostles?  
Answ. 1. Aquinas 
z Aq 1. q 1. are 8. ad. 2. Authoritatibus canonicae Scripturae, utitur proprie ex necessitate argumentando: authoritatibus vero aliorum doctorum ecclesiae, quasi arguendo ex proprijs, sed probabiliter. Innititur enim fides nostra revelationi Apostolis & Prophetis factae qui canonicos libros scripserunt: non autem revelationi, si quae fuit alijs doctoribus facta: unde dicit Aug Solis Scripturarum libris, qui Canonici appellantur, didici hunc honorem defer, ut nullum authorem eorum in scribendo errasse, aliquid firmissime credam: alios autem ita lego, ut quantalibet sanctitate & doctrina praepolleant. non ideo putem verum, quod ipsi ita senserunt vel scripserunt, etc. Aug to. 2 ep. 19  in the place alleged, speaketh of the books of Canonical Scripture, and not only of the Writers of those books. Solis scripturarum libris, etc. To the books of holy Scripture only. 2. He attributeth infallibility of doctrine to those books only, and maketh the arguments taken from thence to be necessary. 3. He excludeth from this prerogative and perfection all other authorities whatsoever. Read his words in the margin.  
T. W. Who teacheth, that our faith aught to rest upon the revelation of any other Doctors than the Prophets and Apostles?  
Answ. Doctor Stapleton writeth thus 
a Stapl. Rel. c. 4. q. 1. ar. 1. ad. 7. : Even as we believe God revealing us any thing, because he is true and cannot deceive; and if any man demand why he is true, we make no answer, etc. Even so, we altogether believe the Church, teaching and testifying any truth to be believed, etc. And if it be demanded, wherefore it is so infallible a witness of truth: we answer, because God speaketh by the same, and hath constituted it an infallible witness; and here we stay ourselves and do not answer: because the Church seemeth to speak things consonant to the sacred Scripture, etc. And Bosius 
b De sig. l. 16. c. 10. ; The Church by reason of the near conjunction it hath with God, is not builded upon truth, but contrarily, truth leaneth upon it, as the column and fortress thereof.  
Now according to this doctrine, our faith resteth not upon the revelation of the Prophets and Apostles, but upon the present Popish Church.  
T. W. Show any reason why the Revelations of the Prophets, and especially the Apostles may not as well comprehend Traditions, as the written word?  
Answ. 1. The Revelations of the Prophets comprehended no doctrinal Traditions, because the Prophets themselves, and after them our Saviour and his Apostles who were the guides and Pastors of the church, did at no time mention any such, or refer people unto them, or allege and confirm any part of their doctrine by them.  
2. If the Revelation of the Apostles had comprehended Traditions: 1. The said Traditions would have been homogenous to their written word. 2. The same would have been generally received and believed in the first Churches planted by the Apostles. 3. The Apostles would have left behind them some certain rule, whereby to know them, and have taught the faithful from whence they should receive them.  
T. W. He bringeth in Gerson, saying; The Scripture is the rule of our faith, which being well understood, no authority of men is to be admitted against it, etc. We willingly acknowledge, that the Scripture is the rule, but not the sole rule: no authority of man is to stand against the Scripture; but what doth this impeach Apostolical Traditions, which are no more the bore authority of man then Scripture itself?  
Answ. Gerson in other places declares his meaning to be, that the holy Scripture is the only rule; for thus he writeth 
c Gers. de exam. doct. p. 2. consid. 1. : The Scripture is given unto us, as a rule sufficient (not a rule in part) and infallible, for the government of the whole Ecclesiastical body, and all the parts thereof, to the end of the world. And all revelation is to be suspected, which the Law and Prophets with the Gospel doth not confirm.  
T. W. Traditions are no more the authority of man then the Scripture itself, both equally proceeding from the holy Ghost.  
Answ. This assertion is your own, but not Gersons, who affirmeth not, that Traditions are of the holy Ghost, equal with the Scripture: but he saith 
d Gers. p. 3. de spir. vit. anim. lect. 2. in princip.  contrary to this, That your Prelates by their Traditions destroyed the commandments of God. 2. You are never able to justify your Popish Traditions to have proceeded from the holy Ghost, by authentical records of the primitive Church.  
T.W. He comes in with Perisius, writing, that the authority of no Saint, is of infallible truth: for Saint Augustine gives that honour only to the sacred Scripture. But here Perisius 
* Perusinus.  and Saint Augustine speak of particular Saints and private Doctors: and our question is, only touching the Traditions of our Saviour and his Apostles, and the whole Church.  
Answ. You slip over the latter part of Perusinus 
e De ratione, concionand. l 2. c. 19  his words, To be of infallible truth, is the honour of the sacred Scriptures only. Now if it be the honour of sacred Scripture only to be of infallible truth: Than Traditions, which are no part of sacred Scripture, have not this prerogative of infallible verity.  
T.W. Such unprofitable and waste testimonies, Master White is accustomed to heap together in his book, the which that they shall not so easily be espied, he subtly mingleth them with other authorities more pertinent, like a good captain who rangeth his worst and weakest Soldiers in the midst of other more experienced, only to increase the number, and not the force.  
Answ. You are unable to put off the weakest of these testimonies, but by coining distinctions, which the author himself was ignorant of.  
2. It was not Doctor Whites intent to argue singly or distributively from his testimonies, but he produced many witnesses, whereof some aver one part, and the rest, another part of his position: and his conclusion, proceedeth jointly from them all, as a stream flows from many springs.  
3. It being granted, that some weak testimonies are found among divers which are strong: Is it not cowardice in you to let the main battle stand unshocked, and to fight with a few straggling Soldiers, which whether they fall or stand, is nothing to the main cause?  

Paragr. 2. Concerning the Scripture having the outward authority, whereupon faith is built, and not the Church.  
T.W. The next subject of this lose kind of inferences, is touching the absolute and supreme sovereignty of the Scriptures, in determining of controversies, without any needful explication of God's Church. This assertion being indeed a head theorem or principle with the sectaries of this age.  
Answ. Your assertion, that the Doctor and other Protestants exclude the explication of the Church, is false. We affirm 
f Whitak. de scrip. q. 3. p. 204. & duplic. count. Stapl l. 1. c. 8. §. 7. Zeaeman. de col loq. Ratisb. p. 2. m. 1. c. 1 pag 62. Read my answ. to the first part. , that the teaching of the true Church is the ordinary means to determine controversies, and to propound and explicate the object of faith.  
T.W. For the better vindicating us from all calumnies, touching our supposed contempt of the Scripture, as also for the discovery of M. Whites arguing, the Reader is to take notice, that the Catholics do ascribe all due reverence, etc. to the Scripture: acknowledging it to be God's ambassador, unfolding to man on earth, the sacred will of our heavenly King: the spiritual tenure, by which we claim our celestial inheritance: It is the word of God, before it receive any approbation from the Church, and this or that, is the true sense of any particular text, before the Church confirm the same.  
Answ. We do not calumniate, but truly report the sayings of your Doctors, who if they speak not contemptuously of the sacred Scripture, let the Reader judge. Andradius 
g Defence. orth. fid. Trid. l. 2. pag. 2●7.  saith; There is no divinity in the very books themselves wherein the sacred mysteries are contained, which may tie us with any bond of religion to believe them. Gretser 
h Grets. def. Bel. de Script. l 4. c. 12. ; We should have had lesser Controversies if we had no Scriptures. Stapleton 
i Rel. c. 4. q. 1. ar. 1. ; The word of God is no formal object of our faith, nor any part thereof. Costerus 
k Enchirid. de Pontif. pag 135. ; The scripture is a thing without any soul or sense. It is like a nose of wax and Lesbian rule: affirmed by Pighius 
l Pigh cont. loc. 3. pag. 92. , Turrian 
m Turrian. apud Sadael. p. 382. , Mulhusinus 
n Mulhusin. disp 2. de fide. , etc. It is rather an occasion of Controversies and discord about the doctrine of faith, than a remedy; saith Gregory Valence 
o To. 3. d. 1. q 1. p. 7. pag. 164. . The Church is not subject to the word of God, saith Stapleton 
p Rel. c 4. q. 1. ar. 1. ad. 2. : It is in a manner a dumb and feeble writing, unless the mind of the Church (Roman) be present to it: saith Bosius 
q Bos. de sig. l. 16. c. 10. : And your Doctors do not acknowledge, that the Scripture is God's Ambassador, they say 
r Stapl. dupl. l. 1. c. 7. §. 9 Deum quidem in Scriptures loqui, sed non per Scripturas nos alloqui.  it is dumb, and speaketh not unto the faithful, and a dumb Ambassador is no Ambassador. Neither do you make the same the spiritual Tenure, whereby you claim your inheritance, but only a part and piece thereof, and yet such too as hath no force in it, in regard of any profitable use for us, but according to the prompting and unfolding of your Church.  
T. W. Seeing the true sense of the Scripture is as it were the very soul which informeth the body of the letter: and that the Scripture is to be understood by the spirit with the which it was written, to wit; with the spirit of the holy Ghost: therefore we hold, that so far as concerneth our taking notice, that this or that is the Scripture, or this is the true sense of the passage thereof intended by the holy Ghost, we are to recurre to the authority of the Church, which we believe to be directed and guided therein by the same holy Ghost, according as the Scripture itself assureth us. 1. Tim. 3.15. Math. 18.17.  
Answ. 1. We agreed in this, that the true sense of the Scripture is as it were the soul, etc. And Hilary 
s Hilar. ad Constant. Aug. p. 281  and Hierom 
t Hieron. count. Lucifer. p. 67.  have truly said, The Scriptures consist not in the bore reading, but in the right understanding.  
2. We believe that the Scripture is to be understood, by the same Spirit whereby it was written; but this Spirit resteth not in your Pope's breast, who is a man subject to error 
u Bos. de sig. l. 18. c. 6. Sentire, dicere, docere, scribere, haeretica potest. , but in the very Scripture itself, from whence the Pastors of each Church must receive the same, and not from any new Revelation.  
3. We acknowledge, that people must recurre to the true Church, speaking by the Scriptures, to be directed in the sense thereof.  
4. Your last assertion, that the Church (meaning your present Roman) is guided and directed by the same holy Ghost, (according to the same manner and degree of direction) is false. And the places of Scripture, 1. Tim. 3.15. Math. 18.17. make very much amongst you, because they give the same privileges which you would appropriate to your Roman Church, to every true particular Church of Christ on earth. For 1. Tim. 3.15. the Apostle speaketh of the Church of Ephesus: and Math. 18.17. our Saviour speaketh literally of the Church of the jews; and consequently, of every particular Christian Church, wherein there is the lawful exercise of outward jurisdiction.  
T. W. Let us now come to the proves and testimonies produced by Master White to convince, that the Scripture so far forth as we are to take knowledge thereof, needeth not any authority or approbation of the Church: and he produceth 1. Pet. 1.23. 1. Cor. 2.4. Heb. 4.12. etc. Now let ut see how towardly our Minister can conclude from these Texts against our former doctrine: The Scripture is an immortal seed, etc. therefore it aught to receive no authority, touching the manifesting of it true sense to us from God's church, which is guided by the holy Ghost, etc. What inferences are these? who would think that a learned Minister of God's word, the via Lactea, a Doctor made only for desert, etc. would thus extravagantly conclude, etc.  
Answ. You have quit yourself like a man: first, to frame a Maukin or Giant of straw, and then to let drive at it; and having beaten it down, to proclaim a conquest. But proceed as you lust, and let your fautors run after you. Doctor Whites position is; The Scripture hath that outward authority, whereupon our faith is built, & not the Church (he meaneth) the holy Scripture is the sole outward principle and formal object, whereupon our faith is built, and not the Church. And thus much (to trouble the Reader no further) his very first place taken out of S. Peter, 1. Pet. 1.23. evidently proves.  
The immortal seed whereby we are regenerate and made faithful, is the only formal principle of faith: the word of God alone is that immortal seed: Ergo, the word of God alone, is the only formal principle of faith.  
And even as in husbandry, although divers instruments and means be requisite and necessary, to wit; ploughing, sowing, etc. yet the seed is the beginning, and sole immediate cause of the grain springing up. Even so in the spiritual plantation of faith, in which our souls are agri animati, living fields 
x Clem. Alex. : the immortal seed which the Apostles first preached, 1. Pet. 1.25. and afterwards committed to writing 
y Iren. l. 3. c. 3. , produceth faith, as the sole principle, immediate motive 
z B●●an. 3. l. 24. q 2. Loquimur de obiecto fidei secundum propriam acceptionem: pro●t sig●●f●cat obiectum quod habet rationem motivi, etc. omnia quae in sacra Scriptura continentur, tenent rationem obiecti proprij & motivi, respecta ipsius fidei, etc. quia sacra Scriptura est edita à veritate increata, & à Spiritu sancto.  and formal object of believing: and the ministery, authority and calling of the Church, produce the same as the adiwant and instrumental cause, or as the means of applying the word and seals thereof, but not as the first principle.  
And the subsequent testimonies of Stapleton 
a Lib 8 d. ●● pri. cip. c. 20. , Ambrose, etc. conclude this assertion of D. White.  
The authority of the Church (saith D. Stapleton) is a thing created, and distinct from the first verity. Hence it follows, ergo, it is not the formal object or first principle of faith: because the formal object of faith is divine and prime verity revealed by inspiration 
b Read Bo●●uenture cit●● immediately ●efore, lit. z. Aq. 2. 2. q 〈◊〉 A●ex. 〈◊〉 q. 88 ●n. ●●●●be t. 3. d. 23. ar. 7. 12. ●urand ib q. 7. ar. 1 2. Capreol. ib. d. 24 q vnic. ar. c●n●lus 4. Caietan. 2. 2. q. 1. ar. 1. Caniloc. l. 11. c 3. Alusiod. l. 3. su● tr. 3. c. 1. q. 3. Marsil. 3 q. 14. Rich. 3. d. 23. ar. 4. q. 3. Gabr. 3. d. 23. q. 2. ar. 1. . 1. Thess. 2.13. 2. Tim. 3.16. etc.  
It is needless to insist upon the other testimonies of Ambrose, Augustine, Saluianus, etc. because the Priest hath either mistaken or perverted the state of the question, pretending that Doctor White alleged these Authors, To exclude the Churches ministerial authority from being an instrmentall cause of faith, which he never maintained. For let us have Gods written word to be the sole object of our faith, and give us a true Church which preferreth not her own hests, before the sacred law of Christ, and which observeth the holy means prescribed by the Apostles and primitive Church, in searching out and delivering the truth revealed in the Scripture: and we are ready in all things to hear this Church, and to submit ourselves to God's truth delivered by it.  
But if Satan change himself into an Angel of light, and Antichrist ascend into the throne of Christ; or false Prophets come unto us in sheeps clothing, and with glorious pretexts of antiquity, succession, visibility, etc. will seek to lead us away from the integrity of truth and godliness, we cry anathema against them, and will as soon credit the Devil in his own likeness, as such hypocrites and carrions, who under the cloak of Religion make a prey of the bodies and souls of men.  

An observation, concerning the object of faith.  
The Schoolmen divide the object of faith, into obiectum quod; that is, into the material object, and into the formal 
c D. Bannes. 2. 2. q. 1. ar. 1. Greg. Val. to. 3. d. 1. q. 1. p 1. .  
The material, are the articles and things believed 
* Gabr. 3. d. 24. q. vnic. not. 2. Obiectum fidei est veritas credita, etc. , as that God is one essence and three in persons; that Christ rose again the third day, etc.  
The formal object, is the foundation & last and main principle whereupon faith relieth 
d Greg. Val. ib. Ratio formalis obiecti fidei, est id, quo, vel per quod, fides alicui assentitur, & quo nititur tanquam fundamento. In quam assensus ultimo resoluitur. , or that whereinto the assent, which faith yieldeth unto the matter believed, is resolved.  
Example, when I believe the resurrection, etc. this article is a part of the material object of faith. But the cause and main reason, wherefore I give assent to this and all other articles, is the authority of divine Revelation: and this is called the formal object of faith.  
Many former Papists speaking more plainly than the jesuits do; Have made the formal object and last resolution of faith to be the authority of the Church: Durand, Scotus, Gabriel, Almain, Michael Medina, 
e Azor. instit. mor. p. 2. l. 5. c. 24 who citeth these Doctors.  etc.  
The modern Papists in substance hold the same, yet to colour the absurdity of the former Tenet, they say; that God revealing divine truth, is the formal object, etc.  
But for as much as God worketh mediately, and revealeth no truth unto us but by external means; and divine authority in itself is hidden and unknown: therefore the thing whereinto our faith is resolved, must be some thing externally known which we may read or hear. And our adversaries must either yield us an external foundation and formal object of faith; or else lead us to secret revelation, which in terms they pretend so much to defy.  
But rejecting the Scriptures, whatsoever they gloze in words, they neither can nor do name us any, other indeed, but their Roman Pope and Church 
f Stapl. Rel. c. 4. q. 1. ar. 1. conclus. 2. pag 415. Testimonium ecclesiae Cath. (Rom.) esse obiectum fidei Christianae externum, sapienter scripsit Waldensis doct fid. l. 2. c. 21. .  
The Protestants believe, that the canonical Scripture is the foundation and the principal external cause and formal object of Christian belief.  
And the verity of this our doctrine is proved by these reasons.  
1. The formal object of faith must be something, which is purely and simply divine, admixed with no error, yea subject to no error: the indubitate word and revelation of Christ. But such is the holy Scripture only; for the Roman Church & Pope are subject to error 
g Gers. de potest. eccles. lect. 11. Summus Pontifex est peccabilis & potest potestatem in destructionem convertere: similiter collegium quod ei datum est, etc. non est in gratia confirmatum. Lira super Math 16. Multi principes & summi pontifices, & alij inferiores, inventi sunt apostatasse. , Rom. 11.20. neither have they any truth immediately, or by divine inspiration, but by second means.  
2. Whatsoever credit the Church hath, it receiveth the same from the scriptures, as is acknowledged by some of our principal Adversaries 
h Azor. inst mor. 2. l. 5. c. 24 Ecclesiae fidem non habemus, nisi quia ex Scripturis docemur, ecclesiae esse credendum. , and confirmed by the Apostle, who saith; We are built upon the foundation of the Prophets and Apostles 
i Greg. Val. 3. d. 1. q. 1. p. 1. Super aedificati super fundamentum Proph. & Ap. id est, ut commentarius Ambrosij interpretatur, super vet. & nou. Testam ab Apostolis conscriptum. , Ephe. 2.20. Chrysostome 
k Chrys. imperf. Math. hom. 49.  saith; We know the Church only by the Scriptures. And Augustine 
l Aug. tom. 2. ep 116. : In the Scriptures we learn Christ, in the Scriptures we learn the Church. And in another place 
m De unit. eccles. c. 16. ; Let them demonstrate the Church by nothing but by the Canonical books of the divine Scriptures: And 
n Expos. ep. joh. tr. 3. ; The Church is our mother, and her breasts are the two Testaments of divine Scripture.  
3. The present faith of Christians, is of the same kind with the faith of the Prophets and Apostles. Ephe. 2.20. But the faith of these holy men was founded upon immediate divine revelation, and not upon the authority of the Church.  
And yet when we yield this pre-eminence to sacred Scripture, making the same the sole formal object of faith: We do not deprive the Church of that prerogative and office which Christ hath given it, to be an adiwant and administering cause in producing faith. Rom. 10.17. (as this Adversary over-reacheth.) But the Papists and we differ in these two points.  
1. We maintain, that the office of leading men to faith, belongeth to every true Church as well as to the Roman.  
2. We affirm, that no Church bringeth people to faith by it own doctrine or Tradition, but by the doctrine of the holy Scripture. Neither is any Church in the world of right to be believed in matters which are merely of faith or divine verity, further, than it maintaineth the doctrine taught by it, by warrant of sacred Writ, and teacheth and commandeth things consentaneous to the Scriptures 
o Aug. l. 3. cont. Petil. Don. c. 6. .    

Paragr. 3. Wherein are examined some of Doctor Whites proofs, against the visibility of the Church.  
T. W. Another passage, whereupon our Minister spendeth his frothy and immaterial proofs is, touching the invisibleness of the Church, first bearing the Reader in hand, that by invisibility he meaneth not an utter extinction or disparition of the true Church and faith: and yet after in effect he recalleth the same, and thus writeth; When we say the Church is invisible, we mean that all the external government thereof may come to decay, in that the local and personal succession of Pastors may be interrupted, the discipline hindered, the Preachers scattered, and all the outward exercise and government of religion suspended; whereby it shall come to pass, that in all the world you cannot see any one particular Church, professing the true faith, etc. by reason persecution and heresies shall have overflowed all Churches, as Noah's flood did all the world, etc.  
Ans. If the Reader confer this 3. paragr. of the P. Priest, with D. Whites 17. digression, he shall observe that he hath proceeded most dishonestly.  
1. My brother in the same Digression delivereth three positions, wherein he comprehendeth a sum of our doctrine concerning the Church's invisibility; and yet T.W. rehearseth only one of the three, containing but a part of our doctrine.  
2. Alleging this second branch, he leaveth out the most material word in the sentence. And whereas the Doctor saith: It may come to pass, that in all the world you cannot see one particular Church publicly professing the true faith, &c. he hath left out the word publicly. And from the latter end of the sentence, he pareth off other words, to wit, or obscured their light, as the Sun is eclipsed, or corrupted the sincerity of religion, as a leprosy or scab overgroweth the whole body of a man, and hideth every member, etc. Which words being added, show the true meaning of my brother's assertion, and which without them, seemeth other than it is.  
3. He overreacheth in charging him with saying, that Catholics do generally teach the like invisibility of the Church. For speaking indefinitely, in materia contingenti, to wit, Papists say, that the Church is invisible; he chargeth only some Papists with saying thus.  
4. Whereas my brother allegeth Pererius and Ouandus, only to prove the smallness of the number of professors, and adjoineth their testimony to the first member of his three assertions; the Priest cavilleth against the same, pretending that they were produced to prove an extinction and general invisibility of the Church.  
5. Omitting his detorting of the testimonies, of Bosius, Soto, Gregory Valence, etc. which are alleged to one purpose by my brother; and the Priest maketh his illations from them, as though they had been uttered to another: He saith, page 162. After our Doctor hath ended with Catholic Writers: he beginneth to prove the invisibility of the Church from the authority of the Fathers, Chrysostome, etc. Now in all this Section he allegeth neither Chrysostome, nor any other Father. In the 18. Digression he produceth Chrysostome, to prove that the Church is tried by the Scriptures, but not to show the Church is invisible.  
6. Our Adversary himself having egregiously played the Fox or Goose-eater, breaketh off full gravely, and as beseems a Catholic Priest, with a conceit of a Lancashire dish, intending, it seems, to let the Reader understand, that he is better qualified for the chair of a scorner, than the office of a Divine.  
T. W. Now if the discipline may be hindered, the Preachers scattered, etc. then shall not the word be preached, nor the Sacraments ministered, which are by our adversaries principles, inseparable marks of the true Church; and they being taken away, the Church for the time be utterly extinct.  
Answ. These two assertions; The true Church shall never be extinct, and the discipline of the true Church may be hindered, and the Preachers scattered, involve no contradiction, as the examples following do show. In the Acts of the Apostles, chap. 8.4. the Preachers were scattered, and in the days of Cyprian 
p Cypr de lapsis. Aug. count. Parmen. l. 3 c. 2.  the discipline was hindered: In the times of the Arrians, godly Pastors lurked in woods, caves, deserts 
q Hilar. count. Auxent. , etc. and yet the true church was not extinguished.  
That which is hindered, is not utterly destroyed, and Preachers may be dispersed, and forced to cease from open preaching in public congregations; and yet exercise their function of preaching and administering Sacraments in secret, to such of the faithful as will join with them.  
And I entreat the Reader to consider, whether Suarez the jesuite do not upon the matter, deliver as much touching the invisibility of the Church in the time of Antichrists reign as my brother; setting aside only the difference of longer and shorter time?  
1. He saith 
r Suar. in 3 to. 2. d. 54. sect. 6. Sotus in 4. d. 46. q. 1. ar. 1. Suar. def. fid. Cath. count. sect. Angl. l. 5. c. 5. Tribulatio Antichristi erit ita magna, ut nulla similis antea fuerit, vel futura sit postea. p. 658. Ludolph. vita Christ. p. 1. c. 46. Ib. In sanctis & Christianis incredibilem desolationem efficiet. ; That the persecution moved by Antichrist, shall be far more cruel, tyrannical and bitter, both in regard of the end, and means, than any precedent persecution of heretics or tyrants.  
2. This persecution shall principally bend itself against the very faith and profession of Christianity, and it shall compel Christians to deny Christ, publicly to forsake all the worship of God, and all rites and ceremonies. And he produceth Irenaeus, Hippolytus, etc. saying: That through the acerbity of this persecution, all divine worship, accustomed to be exhibited by Christians, and the principal part thereof, 
Ruard. Tapper. artic. 16. de sacrif. Missae.  to wit, the sacrifice of the Eucharist, shall cease.  
3. The said persecution shall be the most universal of all other.  
4. The greater part of the faithful shall fall away by Apostasy from Christ.  
5. The faithful which remain and many confessors, shall continued in caves and secret places, and in them exercise the use of Sacraments.  
6. Bartholomew jandonesius 
s D Bannes 2. 2. q. 1. ar. 10.  taught; That the Church in Antichrists reign, should consist only of Infants baptised.  
7. It is probable, that in the miserable days of Antichrist his reign, 
Suar. l. 5. cont. sect. Angl. c. 21.  The Pope himself shall profess his faith in secret.  
Now if Antichrists persecution must exceed all others in tyranny, in universality, and in effect or prevailing: it shall make both a greater havoc and destruction of faithful persons and religion, and also a greater latency and dissipation of the Church, than any former persecution ever did. But in the days of Antiochus Epiphanes, and under some persecuting Roman Emperors, and in the great persecution of the Arrians 
t Hieron. in Psal 133. Ante viginti annos, haeretici omnes ecclesias has possidebant, etc. Basil. epist. 69. , the visible state of the Orthodox Church, was so obscured and betrampled, that outward religion, preaching, etc. in public view & toleration of the world, was interrupted and suspended, and the Church exercising religion, by preaching, Sacraments, etc. was latent. Therefore in the persecution of Antichrist, so far exceeding all the former which are named, there shall be a greater invisibility of the Church.  
Lastly, concerning the perverse and absurd illations which our Priest proposeth, the Reader is to be advertised, that the same are the misshapen birth of his own pate, and not one of them extant in D. White.  
He indeed affirmeth, that the true Church publicly exercising Christian religion, 
D. Fulke against Rhem. Math. 5. n. 3. The Church can never be hid from them which will diligently seek her in the Scriptures. And Act. 2 n. 13. Not papist is able to prove that there was any visible Church for five or six hundred years after Christ, that maintained all the chief points of Popery, wherein we differ. In Col. 1. n. 1. The meetings of Christians, were as obscure in time of persecution, as they have been since the tyranny of Antichrist, usurped the temple of God. Upon Apoc. 12. n. 2. The true members of the Church were known, though not always to their enemies. D. Whitaker. de not. eccles. count. Bellar. q. 3. c. 2. pag. 160. jun count. Bellar. l. 4. c. 15. Brad●. Act. mon. The Church is visible to them that will put on the spectacles of God's word to look upon her.  by preaching and Sacraments, may at some times be respectively, (that is, to the enemies of religion, and greater part of the world) unknown and latent: but also he teacheth, that at the same time it is visible to such of the faithful as have communion therewith. And to this scope he hath alleged the testimonies of his authors.  
Now T.W. pretendeth, and accordingly to every testimony, annexeth a sequel, that Doctor White holdeth the Church may be absolutely invisible, and that all profession of faith, (yea, he shameth not to charge him with saying, all true faith) may cease to be. And this abusive demeanour is so much the more injust, because my brother in the very place whence these things are taken, hath expressly delivered the contrary, saying; That the true Church never ceaseth, either in regard of being, or profession of faith, nor is simply and generally latent and invisible at any time, but respectively only, to Infidels, Heretics, & Tyrants, who have not spiritual prudence to know and discern it.   

Paragr. 4. Concerning the Protestants marks of the Church.  
T.W. Master White p. 104. etc. undertaketh to prove, that the true doctrine of faith, and lawful use of the Sacraments, are the proper and infallible marks, whereby it must be judged which is the true Church. And in proof hereof, he produceth divers passages of Scripture, joh. 10.27. etc. But from these places, my sheep hear my voice, etc. what Alchemist can extract that sense or meaning, which shall prove, that true doctrine is a sufficient mark to us, whereby we may infallibly discern which is the true Church of God?  
Answ. 1. In stead of proper and infallible marks, which my brother saith, you foist in the word, sufficient. It is possible for a thing to be proper and infallible, and yet not sufficient of itself without other means, to apply or declare it.  
2. Doctor White Digress. 18. Numb. 3. declared how his assertion was proved by the said places, joh. 10. etc. which you dissemble and shape no answer to.  
3. It is no Chemical feat, but a proper and solid manner of concluding, to demonstrate the subject by the actions and properties. Thus a wise man and a just man are notified and described, and thus the tree is known by the fruit. Even so our Saviour and the Apostles deliver certain operations and properties of the Church and people, whom they call by the name of a flock & house, Luke 12.1. Tim. 3. and Doctor White by the same proveth and differenceth the Church in this or the like manner of reasoning.  
Those are the notes of the Church, which make people to be the sheep of Christ and household of God, and demonstrate them to be such. But hearing of Christ's voice, and building themselves by faith upon the foundation of the Prophets and Apostles, make people the sheep of Christ and household of God, and demonstrate them to be such, joh. 10.27. Ephe. 2.20. Ergo hearing Christ's voice, and building themselves by faith upon the foundations of the Prophets and Apostles, are notes of the Church.  
Object. 1. But this proveth not true doctrine to be a note.  
Answ. The voice of Christ and true doctrine are equipollent, and of the same notion. joh. 17.17. 1 Tim. 2.4. 2. Thess. 2.12. jam. 1.18.  
Object. 2. It proveth not true doctrine contained in the Scripture to be a sufficient note.  
Answ. Presupposing the Scripture to be the only object of Catholic faith, (which Doctor White hath elsewhere confirmed) it proves, that true doctrine contained in the Scripture is a sufficient mark.  
T. W. How shall we know who are Christ's sheep? you will say, by their hearing of Christ's voice, or profession of true doctrine. But how can we know, abstracting the authority of the Church, who have true doctrine, and which are they that hear Christ's voice?  
Answ. Christ hath set this brand upon his sheep; that if they hear his voice, they are of his flock. Now there be two means to know that they have true doctrine, & hear his voice. 1. One principal, to wit, the Scripture 
u Chrys. in Gen. hom. 2. Sed quid si non credit ille Scripturae? Tu posthac ipsum auer●eris velut furibundum & ment captum. , which by it own authority demonstrates the same. 2. the other instrumental, to wit, the ministery of the Church, which by declaring the doctrine of the Scripture, as an adiwant cause, leadeth unto the knowledge thereof.  
Object. Before Luther there was no other Church but the Roman, and the same described Christ's sheep by doctrine and marks, which Protestants refuse.  
Anw. 1. Besides the Roman, there was the ancient primitive Church, whose testimony the faithful might from their writings inquire.  
2. In the Church Roman there were some firm members, which maintained the same doctrine in the principal parts which we now do.  
3. True doctrine in the foundation, believed with a right faith, is a note of Christ's sheep, and many in the Roman Church professed that doctrine, by whose ministry the Protestants received the said fundamental truth; and also these, by searching the Scriptures, and by the ministry of such as departed from the corruptions of the Roman church, attained a farther increase of truth, and freedom from errors.  
T. W. How should I be ascertained that people do hear the word truly preached, and enjoy a right administration of Sacraments? Here my answerer is at a stand, and flieth for sanctuary to his apocalyptical and revealing spirit, etc. Thus it is clear in what circles and mazes Master White walketh.  
Answ. You must first know the doctrine before you can be ascertained hereof by infused faith: even as before you can know a just and wise man, you must understand what justice and wisdom are.  
2. It is the absurdity of the Roman Church to rely upon an apocalyptical and revealing spirit 
x Stapl. Rel. c. 4. q. 2. not. 4. In conclusione est prophetica & divina, etc. Grets. def. Bellar. de Script. l. 3. append. Authoritas summi Pontif. est humana divinitus inspirata. , to wit, the Pope's spirit. But Protestants, 1. In regard of the object of faith, rely upon the public doctrine of the Prophets and Apostles, revealed in the Scripture 
y Greg. Val. to. 3 d. 1. q. 1. p. 1. Supra fundamentum Proph. & Apost. Eph. 2. oh id est, ut commentarius Ambrosij interpretatur, supra nowm & vetus Testamentum, ab Apostolis conscriptum. . 2. And in regard of the means of receiving and understanding of that doctrine, they rely (as upon the rules of a skilful and faithful master) upon the ministery of the present Church wherein they live, when the same is not evidently corrupt: or so far as it is incorrupt: And in apparent corrupt times, upon the ministry of the firmest members of the Church: and if they cannot have access to such, upon the ministery of the precedent orthodox Church. And lastly, in case of necessity, to wit, when they are solitary (as joseph in Egypt, Daniel in Babylon, etc.) upon the holy Scripture itself, and true doctrine thereof, which by their own meditation therein, God enableth them to find out 
z Suar. def. fid. cath. count. sect. Angl. l. 1. c. 10. Neque negamus interdum Spiritum sanctum privatim docere aliquos de mysterijs fidei, vel de vero sensu Scripturae, tali modo, etc. Stapl. Rel. c 4. q 3. ar. 3. 2. ad. 1. Sola interna revelatio, ad fidem aliquando efficaciter induced: cum externa media non contemptus docentis ecclesiae, sed articulus necessitatis excludit. See the example of Antonius the eremite, in August. prolog lib. de doctr. Christ. Castand de office boni viri, 49. .  
And our Adversaries, when their facing is past, are feign to rely upon a private spirit as much as Protestants do. Bannes 
a 2. 2. q. 1. ar. 1 concl. 6.  saith; This is the reason of believing, that Christ is God, because we have received the testimony of God within us. God himself illuminating our minds. And Stapleton 
b Stapl. Rel. c. 4. q. 3. ar. 2. ad. 3. : The last resolution of faith is God, inwardly revealing in the heart.  
And as the Popish Priest demandeth of me, how I know that this is the Scripture, or the sense thereof; so I demand of him, how he knoweth by divine faith, that this is the Church, or that the Church teacheth truth? And in his answer (rejecting divine illumination by the Scripture 
c Stapl. ib. ad. 5. Omne lumen & alia demonstrat & seipsum. Peres. A●ala de Trad. p. 3. Sicut sensus vi●us, per ipsum lumen videt ipsum & alia, etc. ) he shall either resolve his faith touching these things, into human authority, to wit, the general opinion of former ages, the multitude of such as believe the same, his forefather's belief, etc. or else puzzle himself in mazes and circles which he can never unfold 
c Grets. tract. de agnosc. Script. canon. c. 4. pag. 1888. .  
T.W. He produceth Epiphanius 
d To. 1. l. 2. haeres. 45.  saying of an heretic, This man is found altogether different from the Scriptures, etc. If then he be dissenting from them, he is altogether an alien from the Catholic Church. Here we grant, that he which in faith dissenteth from the Scripture, dissenteth from the Church; but it proveth not, that the doctrine of faith and ministration of Sacraments, are marks to demonstrate the Church.  
Answ. That is a mark of the Church, the want whereof maketh one altogether an alien from the Church; but want of true faith doth this according to Epiphanius. The mayor is proved from the description of a mark or note belonging to spiritual things, which is some thing proper to them, and which being present doth demonstrate them, and being absent proves their not being.  
T.W. He produceth M. Reinolds 
f Caluinoture. l. 4. c. 9 pag. 859.  his words, saying: The true Church and the true faith are so knit together, that the one inferreth and concludeth the other: for from the true Church is concluded the true faith, and from the true faith, the true Church. But these words prove not that faith is more known to us then the true Church, or serveth as an evident mark as well to learned as unlearned to point out the Church.  
Answ. If according to Master Reinolds, true faith concludeth the Church, than it is better known to them to whom it serveth for a proof; for in concluding, the orderly proceeding is from better known, to less known.  
Object. It concludeth it not to the ignorant and unlearned.  
Answ. Not more doth any thing else. And it is impossible for such as are altogether ignorant of the doctrine, to know the Church by divine faith, until they attain knowledge; even as until a man have some wisdom, he is unable to know a wise man, as such, but only by opinion.  
T. W. Doctor White produceth Picus Mirandula 
g Pic. Mirand. ap. Posseu. bibl. l. de Ciceron. c. 11. pag. 18. , saying: That the Scripture is known unto us before the Church, etc.  
Answ. My brother produceth this author, to prove, that the Scriptures may be discerned to be God's word, (of such as with wisdom and use of the means converse in them) by certain characters and qualities existing in themselves; and that therefore our belief of them, dependeth not solely or principally upon the authority of the Church: but also upon the very Scriptures themselves.   

Paragr. 5. Concerning the examining of the doctrine of the Church.  
T. W. Master White labouring to depress the Church's authority, etc. giveth the rains to every private and ignorant fellow, under the tecture and pretext of God's secret illuminations, to judge his own judge, and so to call in question the reputation and honour of the Church, etc.  
Answ. 1. Master White acknowledgeth the lawful and healthful authority of the Church, and believeth the same to be no less needful, than the Pilot in a ship 
h Cypr ep. 31. Extorto gubernaculo na●●m ecclesiasticae salutis in scopulos illidat, etc. I●en. l. 5. c. 20. Confugere oportet ad ecclesiam, & eius sinu educari, & dominicus scriptures enutriri. , and the watch of a shepherd in a flock; but even as each ship and every flock are to have their several Pilots and shepherds: so the Churches of England, Rome, Denmark, France, etc. must have Bishops and Pastors to govern and feed the flock, which dependeth upon them; and the government of each national Church, is perfect and absolute in itself 
i Gers. de aufer. Papae, consid. 8. Marsilius de Milan, sentit quenlibet episcopum in sua dioecesi, aequalem esse Papae. : we do not therefore oppose the authority of the Church, but the usurpation of the Pope, who transgressing the bounds of his own diocese, invadeth the rights of other Churches 
k Gers. de Circumcis. consid. 3 Papa usurpavit omnia membro ●um officia, etc. Z●barel. de schiss. pag. 56. Ex hoc in●initi secuti sunt errores, quia Papa occupavit omnia ●ura in feriorum ecclesiarum. .  
2. You over reach, in saying; that Doctor White giveth the rains to every private and ignorant fellow, by a secret illumination to judge the Church. For he maintaineth, both, that all judgement of doctrine must be made by the rule of faith, and the holy Scriptures, in the plain passages thereof, with other convenient helps & means, and not by any private spirit and illumination. And also, that the trial and examining of doctrine in the Church, belongeth to the faithful 
l Basil. reg. contract. 235.  respectively, according to their gifts and calling. A blind man cannot judge of colours, and a rude and ignorant person is less able to examine Controversies and deep points in religion. But Doctor White maintaineth, that such of the faithful in Christ's Church, as by reason of use have their senses exercised to discern good and evil, Heb. 5.14. Coloss. 1.9. Rom. 15.14. have a right 
m O Bilson. subject. par. 2. pag. 353. Chrys. 2. Cor. hom. 13. Quomodo non absurdum propter pecunias, alijs non credere, sed ipsas numerare: pro rebus autem amplioribus, aliorum sententiam sequi simpliciter, praefertim cum habeamus omnium exactissimam trutinam, & gnomonem, & regulam, divinarum legum assertionem, Ideo obsecro, & oro vos ut relinquatis quidnam huic aut illi videatur, deue hijs à Scripturis omnia haec inquirite. , To use that kind of judgement which is called the judgement of discretion, whereby they may be enabled with understanding, to yield assent and obedience to the right faith propounded unto them by their Pastors, and to eschew the poisoned doctrine of heretics and deceivers.  
It is the manner of our Adversaries in disputations, to decline the true state of the question, and to impose some absurd Tenet upon us: and thus they deal in this matter; for the purpose of the Protestants, in the same, is only this, to maintain against the Romists, The right of every true Church, in examining the doctrine which they receive or profess, by the holy Scripture, and other helps and means of true judgement: and to oppose the Popish tyranny, who would have all Churches like a blind Mill-horse 
n Cusan exercit. l. 6. Sicut iumentum obedit Domino suo. Bonauen, & Sur. vita Francisci, c. 6. Caeca obedientia ut quis sit sicut corpus exanime, quod requiescit ubi quis posuerit sive motu. , ready to receive whatsoever faith a proud and unlettered Pope shall obtrude upon them.  
Against this usurpation we defend, that every national Church hath a right within itself, to try and examine by the lawful rule, the doctrine which it receiveth and professeth. And every member of the Church respectively to his calling and gifts, (not otherwise) hath a proportional share in the same.  
But it is far from us, to place each presumptuous & ignorant fellow in a Consistory of judgement, or to set a blind horse to go before others, or to suffer any vulgar person to be his own carver, in receiving or refusing public doctrine according to a private humour, but we assign to every member of the Church a function fitting for him, and no other; observing in this matter especially the Apostles precept, Let every thing be done in good order, 1 Cor. 14.  
T. W. Catholics teach, that the bond of subjecting one's self to the Church's authority, is properly incumbent upon Christians who are baptised, and not upon Infidels or jews.  
Answ. We acknowledge, that Christians are subject to the Church's authority, but with these limitations. 1. The authority thereof must be lawful, and builded upon the foundation of the Prophets and Apostles, Eph. 2.20. 2. The Roman Church hath no greater authority than other Churches: And Christians are subject to the Church when they obey the laws of their own national or provincial Church, directing them according to godliness and truth, etc.  
T. W. Although Heretics sin in doubting of the Church's authority: yet they do not evil to examine the doctrine of the Church, if they proceed herein with a desire of finding out the truth.  
Answ. What if the Pastors of the Church be Heretical, Act. 20.29. and all or some of the people orthodox; shall it not be lawful for believers to examine the doctrine of these corrupt and blind guides? Luk. 6.39. Indeed your Cardinal Tolet 
o Tolet. inst. sacerd. l. c. 3.  affirmeth; That it is meritorious for a vulgar person to believe heretical doctrine propounded to him by a Popish Bishop, until it be manifest to him, that the same is against the Church.  
T. W. To prove his former positions, Doctor White urgeth these places of the Apostle, 1. Thess. 5.21. 1 joh. 4.1. Math. 7.15. Act. 17.11. etc. But these places, some of them only prove, that such persons as by their calling, are appointed watchmen over the house of Israel, namely Bishops and Pastors, are to examine doctrine and spirits, and not every particular member of the Church.  
Answ. 1. But you will permit no Watchmen in the house of Israel, to try or examine your Pope's spirit; and although he draw innumerable souls after him to hell, no man may say, Our Lord Pope why do you so? And if you will be constant in this you have spoken, touching the watchmen of the house of Israel, and permit the Bishops and Pastors of the Church of England to try and examine your Trent doctrine by the rule of holy Scripture, and model of the primitive Church, and to refuse the same so far, as it is repugnant to right faith: Master White will give you leave to abound in your own sense, about the other branch of your assertion, about the plebeitie and vulgar people.  
T. W. Christ saith, beware of false Prophets; therefore every private man is to examine the doctrine of all the Prophets and Pastors of the Church assembled together in a general Council.  
Answ. Silence would have honoured you, (Prou. 17.28.) rather then this impudent belying your Adversary. God's Prophets are our judges 
p Aug. de verb. Apost. serm. 29. , joh. 5.45. we presume not to judge them, but without farther inquisition, we presently submit our faith to their doctrine, when it is manifested unto us by the true Church. But indeed we examine and refuse the Counsels which your Pope at these days assembleth, upon these grounds. 1. Your Cardinal Bellarmine 
q De verb. Dei, l. 4. c. 10.  saith; That without question the clear testimonies of holy Scripture, are to be preferred before all decrees of general Counsels: But we have clear testimonies of holy Scripture, that many things are false which are decreed in your Trent Council: and by name communion in one kind, Math. 26.27. Service in a strange tongue, 1. Cor. 14.15. etc.  
2. Ludovicus Vives 
r Sch. in Aug. de Ciu. D. l. 20. c. 26. Espenc. con. Tit. 1. p. 42. Factum est posterioribus seculis, ut quod merito in Basiliensi Concilio, Ludovicus Arelatensis querebatur: in concilijs id demum fiat, & necessario fiat, quod nationi placeat Italicae: ut quae sola Episcoporum, qui & ipsi soli vocem illic decisivam habent, numero nationes alias aequet, vel superet. Haec illa est Helena, quae nuper Tridenti obtinuit.  a famous Papist, speaking of your Counsels, saith; Those only seem Counsels to them (Romists) which make for their advantage: they esteem the rest no better than a covent of women, in a weaving house or common bath.  
T. W. The men of Berhaea (who were no Christians, were allowed to try the doctrine of Saint Paul: Therefore every Christian may examine, control, and reject the public doctrine of the Church.  
Doctor like inferred, as though there were no difference between him, that is no Christian, and consequently acknowledgeth not any submission to the Church, and another, who is a Christian, and in his baptism doth implicitly resign himself and his judgement to the authority of the Church.  
Answ. How many turnings and windlaces are our adversaries forced to make, 
Aug.   retia effugiant veritatis: that they may slip beside the net of God's truth?  
1. Doctor Stapleton 
s Antid. Act. 17. v. 11. Istos Thessalonicenses ante hoc scrutiniti ex Scripturis factum vere credidisse: verba Lucae manifestum faciunt, etc.  and the Rhemists 
t Rhem. annot. Act. 17. n. 3.  affirm; that the Berhaeans were Christians, and already believed S. Paul's doctrine, and they searched the Scriptures only to confirm their faith: but this answer is refelled by the letter of the Text, which saith; they searched the Scriptures, if these things, or whether these things were so 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. old transl. Si haec ita se haberent. . Cardinal Caietan 
x Caietan. come. Act. 17. v. 11.  saith: They searched the Scriptures of the Prophets, to see whether the Gospel was conformable to them.  
2. This Popish Priest hath another device, mentioned by Lorinus 
y Lorin. come. Act. 17. v. 11.  the jesuite, which is, that the Berhaeans being not as yet believers, and thereupon owing no subjection to the Pastors of Christ's Church, had a liberty of examining S. Paul's doctrine by the Scriptures, which believers have not. But against this I object.  
1. That the Berhaeans being before Proselytes & jews by profession, were implicitly obliged to the same obedience of the church of Christ, when the doctrine thereof should be preached unto them; as baptised Christians are: because the Prophets and Moses whom they believed, commanded the jews to follow Christ, whensoever he should come, Deut. 18.18. joh. 1.45. Act. 3.21. & 7.37.  
2. Baptism doth not absolutely tie Christians to obey the Roman Church, but to believe the faith of jesus Christ, into whom they were baptised, and to embrace the doctrine of that or any other Church, so long as they preach that faith, Mar. 16.15.16. 1. Cor. 1.13. But if they deliver a contrary doctrine, than the Sacrament of Baptism, like an oath of allegiance, obligeth us to adhere to jesus Christ our King, and his written law; and to renounce Antichrist and other traitors, who under the cloak of subjection to the Church, seek to make us rebels to Christ.  
3. If the Berhaeans, men not instructed in the religion of Christ, were able to examine and discern the truth of doctrine by the Scriptures, with spiritual profit to their souls: how much more may others do the like?  
4. If it were commendable in the Berhaeans, when they doubted of Paul's preaching, to try the truth of it by the Scriptures; why should it be a discommendation for Christians, when they are not assured of any doctrine, to make a like trial by the same means?  
5. One principal reason why the Papists will not allow the faithful to examine the Church's doctrine by the Scripture, is, because they have only a private spirit. But the Berhaeans spirit was in like manner, & equally private: therefore they could have no greater liberty of examining the Church's doctrine, then baptised Christians.  
T. W. With the like want of connexion or true reference, M. White presseth the testimony of certain ancient Fathers; and by name Chrysostome, &c: but the scope hereof, is only to refute the doctrine of every new sectary, even from the Scriptures, a course which we willingly admit and allow. Thus you see, our Minister is not ashamed to pervert and detort the grave authority of this Father.  
Answ. 1. You omit a clear testimony of Basil 
a Basil. sum. moral. des 72. c. 1. , which expressly affirmeth; That it behoveth the hearers that are learned in the Scriptures, to try those things which are said by their Teachers, and receiving that which agreeth with the Scriptures to reject the contrary. And your own Gerson affirming the same, is also slipped over by you. Thus you have eyes and see not, etc.  
2. Chrysostome 
b Chrys. hom. 33 in Act. in morali. Venit Gentilis ac dicit, etc. Cum Scripturas accipimus, & illae sunt simplices & verae, facile tibi (Gentilis) fuerit judicare, etc. Dic mihi, mentem ne habes & judicium? Quomodo possum nesciens, vestra judicare? Discipulus fieri vellem, tu me doctorem facis. Si empturus vestem, etc. non haec verba dicis, etc. Recta ratione inquire à Deo, & omnia tibi revelabit. Si regula esset, secundum quam omnes dirigi oportebat, non multo opus praetextu, sed male metientem, facile deprehenderemus ita & nunc, etc. Chrys. prol. ep. ad Rom. Et vos si lectioni cum animi alacritate volueritis attendere, nullo alio praeterea opus habebitis. Verus enim est sermo Christi, cum dicit: Quaerite & invenietis, pulsate & aperietur vobis. Mat. 7.  pursueth you harder than you will be aknown of. You wipe him off, Levi brachio, with a slent a tow side: saying, his scope is only to refute the doctrine of every new sectary, even from the Scripture, etc. But he cometh point blank upon you, and teacheth, 1. That a Gentle by searching the Scriptures, may judge of the truth of the doctrine of Christian Religion.  
2. Amidst the diversity of opinions, a man having a mind and judgement, may by hearing and reading be a teacher to himself of that which is the truth. 3. That by the rule of the Scriptures, and by prayer to God, who will reveal things to them that seek him, people may easily find out deceivers, and such as lie. 4. He earnestly exhorteth lay men to search and use the Scriptures, saying; I beseech you to be in the rank of teachers 
c Hom. 8. in Genes. , and not only hearers of our sayings, etc.  
T.W. Master White, under the shadow of ascribing all honour and reverence to the Scriptures, etc. impugneth the venerable authority of the Church, and declineth the force of all authorities, deduced from the unanimous consent of Fathers, and ecumenical Counsels, etc.  
Answ. 1. It is marvel you will boast of an unanimous consent of Fathers, when in many questions you have not one evident testimony of any ancient Father: also, why do you so shamefully sergeant and corrupt Fathers, if of themselves they be so clear for you? 2. The fourth ecumenical Council 
d Chalced. Council sess. 16. Aequa sanctissimae sedi novae Romae (Constantinopoli) privilegia tribuerunt, etc. , verbally and unanswerably controlleth the supremacy of the Pope, which is the basis of your Roman faith.   

Paragr. 6. Concerning unity of Papists, etc.  
T. W. Master White as well knowing the force of unity in faith, seeing it is true that God is not the author of dissension, but of peace, goeth about to show, that Papists enjoy not any unity and concord in their doctrine.  
Answ. Unity of faith in the primitive articles, after they be once revealed, is simply necessary, necessitate medij, as a requisite means to salvation: and unity in other articles is needful, in desire, necessitate finis, as a mark whereunto Christians must aim, and come as near as they can. Howsoever it is possible, that among holy men 
e Aug. de Civit. Dei l. 15. c. 5. & in Psal 83. Chrys 2. Cor. hom. 18.  difference of judgement may be, without the main breach of unity in faith: neither is every difference of opinion a dissolution of unity 
f Cyprian and the Rom. disagreeing about baptism. Aug. de bapt count Don. l. 1. c. 18. Aug count. julian l. r. c. 2. Greg. Naz. apol. fugae. Chrys. 2. Cor. hom. 27. Sicut bestiae dissidemus. Arboreus Theosoph. l. 5. c. 10. Saepenumero contingit ut inter viros pios atque doctos, non conveniat de eadem re, etc. .  
T. W. If Master White or any other man can prove, that Papists have no unity in doctrine, it greatly advantageth his cause.  
Answ. Doctor White in his 24. Digression, hath proved this. 1. By the confession of some of your Doctors, charging the Schoolmen with as great discord as was among the Heathen 
g Rhenanus. Auentin. annal. l. 5. pag. 386. Facilius inter horologia, quam inter theologos eonueniet. . 2. By particular examples of the adverse and contradictious writing of your Doctors one against another, in sundry questions. 3. By your purging of former Papists works, of such assertions as be repugnant to your modern style. In doing whereof, you have not spared Thomas 
h Possevin. appar. Tho. Aqu. Expuncta sunt in ijsdem commentarijs, etc. Bellar. de amiss. great. l. 5. c. 5. Sanctus Thomas, quem imprimis Catholici sequuntur. Innocent. 3. ser. Ecce plus quam Salomon hic. Scriptoribus cunctis exceptis Canonicis praeponit.  himself, the grand pillar of the Lateran Church.  
Now in his answer to this matter of discord, 1. The priest omitteth such testimonies as are pregnant, and concern the principal and weighty articles. 2. He salves the former imputation of discord, saying; that the contentions are in points scholastic, and not defined by the Church.  
But against this Apron of fig-leaves, I oppose the examples following.  
1. These positions: The Pope cannot err in his definitive sentence; and the contrary, The Pope may err in his definitive sentence, contain a weighty article of Popery; and yet each of these positions, are contradictiously maintained by the Popish school 
i Can loc. lib. 6. cap. 1. Alph. Castr. count. haer. l. 1. c. 4. Gerson, Adrian. Almain, Tho. Walden. Gratian. cited by Azor. p. 2. instit. mor. l. 5. c. 4. Bellar. de Pontif. l. 4. c. 2. .  
The Church was builded on Peter, the Church is not builded on Peter but upon the rock, are contradictiously maintained 
k Arbour. Theosoph. l 5. c 5 Ecclesia fundata est super petram, non super Petrum. .  
2. The Pope's temporal authority over Kings & monarchs; his dispensations & prohibitions about the oath of allegiance; his banning, bulling, binding, blading, suborning, and the rest, are more than scholastical litigations. The falling and rising of the greatest powers in Israel; the safety or confusion of Commonwealths and States dependeth thereupon: and yet in this matter (being plainly determined by the written word of God, & by the tradition and unanimous consent of the primitive Church, and all Catholic Doctors in the world, until the age of Hildebrand, a famous incendiary and root of the gall and wormwood of rebellion in the Clergy) both our home-born and foreign Babylonians, are rend and divided.  
And omitting others, Master Blackwell the Archpriest, and the scarlet roabed jesuite have lately been in open conflict, concerning this question; and M. Briarly 
l Apol. praefat. §. 20. 21. 22. etc. , washing his hands from the powder treason, solemnly propugneth the royal authority against the priestly usurpation: but in this assertion he is opposite 
m Saunder visib. monarch. l. 2. c. 4.  to D. Stapleton 
n Rel c. 3. q. 5. ar. 2. concl. 3. p. 393. Bellar. de Pontif. l. 5. c 7. Azor. inst. mor. to. 1. l. 8. c 12. & p. 2. l 12. c. 5. Greg. Val to. 3. pag 570. Victoria. Bannes Sixtus Senent. Bosius de sig. Baron. annal. tom. 11. pa. 802. , and sundry other English Priests, and also gainsayeth the most accomplished Doctors of the modern Roman Church, in Italy, Spain, Germany 
o Stapl. Rel. c. 4 q. 2. ad. 5. & qu. 5. p. 495. Grets. def. Bel. de Script. p. 1515. 1042. 1443. etc. , etc.  
3. Our adversaries thwart and contradict each other, concerning the authority of the Church and Scriptures. Some, and those most respected, give the precedency to the Roman Church; others prefer the Scripture 
p Dried. de dog. eccl. l. 2. c. 3. Concedimus maiorem esse authoritatem sacrae Scripturae, quam Ecclesiae quae nunc est in terris, etc. .  
Some Papists esteem the original texts of Scripture, and make them the authenticke-rule 
* Dried. ib. p. 55. . But a great number exalt the Latin vulgar, etc.  
Suarez, Henriquez, etc. maintain the divine adoration of the Sacramental Elements 
q Suar. to. 3. d. 65 Henriq. sum. mor. l. 8. c. 32. Greg Val to. 4. d 6. q. 11. p. 2. , but Stapleton 
r Stapl. Prompt. Cath. p. 3. ser. Epiphan. p 29.  denies. And in the question of justification, merit, satisfaction, free-will, etc. the discord between them is such, that some of their Tenets differ nothing from us, but only in terms and manner of speaking; but according to others, the difference is so wide, that it admitteth no reconciliation.  
I omit your different Tenet concerning the conception of the virgin Marie, and touching reprobation, sufficient grace, adoration of Images.  
T. W. Against prayer in an unknown tongue, he allegeth Contarenus 
s Contaren. Christ. instr. p. 212. , saying, The prayers which men understand not, want the fruit which they should reap. But what kind of Logic is this, Prayer for some particular reasons, is better in a vulgar tongue then in a strange, ergo, it is absolutely unlawful in a strange tongue?  
Answ. In stead of your conclusion, Therefore it is absolutely unlawful, I pray you substitute Doctor Whites conclusion, which is, Therefore the same is unlawful, as it is commanded by the Roman Church: and the Authors produced by him, will in good Logic confirm his assertion: For thus I reason.  
That form of prayer is unlawful, which depriveth people of the fruit of their particular intention to God, and their own edification. But prayer in an unknown tongue, prescribed by the Roman church, doth thus: Ergo it is unlawful.  
The mayor proposition is Saint Paul's, 1. Cor. 14. as he is expounded by the primitive Fathers, and by Haimo, Lira, etc. The assumption is upon the matter, delivered by Cardinal Contarenus, Caietan, Thomas 
t Caietan. come. 1 Cor. 14. Hac Pauli doctrina habetur, quod melius est ad aedificationem ecclesiae, orationes publicas, quae audiente populo dicuntur, dici lingua communi clericis & populo, quam Latin. Tho. Aqu come. 1. Cor. 14. lect. 3. Plus lucratur, qui orat & intelligit, quam qui lingua tantum orat, etc. Chrys. de fide Annae hom. 2. Illa potissimum est deprecatio, quum ab intimis voces sursum feruntur, hoc praecipue mentis est exercitatae, non intentione vocis, sed animi feruore precationem absoluere. Vide Cassand. Leiturg. c 36. , etc.  
T. W. He bringeth in Thomas Aquine and Caietan affirming, that it were better for the edification of the Church, if prayer were in a vulgar tongue: but what Catholic denies this, if he have only respect to the edification and instruction of the hearers, and nothing else? But public prayers are directed to other ends.  
Answ. 1. It is certain, that Caietan opposeth the practice of the Roman Church, because Catharinus 
u Sixt. Sen. bibl. l. 6. annot. 243. who citeth Catharinus.  the Archbishop doth so grievously censure him, saying; that the doctrine which his words imply, was invented of Luther and the Devil. 2. Thomas and Caietan, by edification, understand not only instruction, but also inflaming of the desire and affection unto devotion; and those prayers which have both these effects, are more profitable than prayers in a strange tongue, wanting the same.  
T. W. For the evacuating of the force and operation of confession of sins, he bringeth in Caietan, saying; A man by contrition without any confession is made clean, and a formal member of the Church.  
Answ. D. White in this place speaketh not of evacuating confession, but only affirmeth, that Papists have divers opinions about the same, which is true. For some say, that it is only an institution of the Church 
x Grat. de poen. d. 5. c. convertimini. & ca Quamuis. Glossa. Panormitan. B. Rhen. sup. Tertul. de poen. Al. Hal. 4. q. 18. citat quosdam, etc. ; others, it is not prescribed in holy scripture but by tradition 
y Scot 4. d. 17. q. 1. ar. 1. Gabr. 4. d. 17. q. 1. ; others, it is of the law of nature; and others, that it was ordained in the old law 
z Petr. Oxom. quem citat Suar. 4. d. 35. s. 1. Hug. Vict. de Sacr. l. 2. p. 14. Tho. Wald. de Sacr. to. 2. c. 135. Wil de Rabion. 4. d. 14. q. 1. . But if the institution thereof and precept of God 
a Suar. 4. d. 35. §. 1. Neque in ipsa contritione includi votum confessionis, secluso praecepto. , concerning the same be uncertain, than the necessity of a desire and purpose thereof to be inclucluded in contrition, is uncertain.  
T. W. Touching justification by works, which according to our Catholic doctrine are to be done in the state of grace, and derive their worth not from the worker, but from the promise of God, as also from the blood of our Saviour, etc.  
Ans. The learnedst of your Church deny, that works receive dignity from the promise of God, affirming it to be Catholic doctrine, that they have their perfect value and dignity by their first production, before any promise of God be added unto them 
b Read before part 1. chap. 1. paragr. 2. .  
T. W. The several opinions of (Roman) Catholics, about secondary questions of Transubstantiation, are only points of indifferency, philosophical questions disputed in the schools, and by several men, severally maintained without any breach of faith; whereas divisions in doctrine among the Protestants are such, as do wound the soundness of faith.  
Answ. Our Adversaries are in extremities; for many times they will have the smallest matter in religion an article of faith, to wit; That Tobias his dog had a tail 
c Tanner. jesuit colloq Ratisb. fess. 11. pag. 353. , but at another time, great differences 
* Flores. Theo log. quaest. in l. 4. sent q. 5. ar. 1. An panis in corpus Christi converratur? Resp. Qua tuor sunt opiniones. Prima est Durandi, qui omnino negat Transubstant. etc. Caietanus affirmat panem transubstantiati in corpus Christi, concedit nihilominus, rem quae erat panis, manner, & esse corpus Christi. Haec est omnino sugienda; ex ea enim sequitur conversionem istam in corpus Chr. non esse transubstantiationem.  in main questions of Theology, are but scholastical contentions. And thus it is verified of them, which Augustine saith of the Donatists', Quod volumus sanctum est, & quando volumus, etc. They make our differences in accessary points, fundamental, and their own in the same kind, accidental.  
But in their doctrine of Transubstantiation, there is a real difference between the elder and modern Papists.  
The elder affirmed, that the flesh of Christ was made of the bread 
d Lomb. 4. d. 8. Ex pane fit corpus Christi, & vinum fit sanguis. d. 10. De pane fit caro Christi. ; and the substance of bread and wine, were converted into the substance of the body and blood of Christ 
e Extr. de sum. Trin. tit. 1. & ca Cum Marthae. . And hereupon they called a Priest a Creator of his maker 
f Biel in Can. Miss. lect. 4. ser. discip. s. 111. cited by B. jewel. repl. ar. 21. pag. 452. . Yea, the Trident Council 
g Trid. Concil. sess. 13. c. 4.  saith: There is a conversion of the whole substance of bread into the substance of the body of Christ, etc. But the jesuits affirm, that the bread is not made the body of Christ, and the conversion thereof into Christ's body, is by way of adduction 
h Bellar. de Euchar. l. 1. c. 11. & l. 3. c. 18. & de Missa. l. 1. c. 27. Becan. de Euch. Cath c. 2. , and not production.  
But this opinion changeth the old definition of Transubstantiation, and in stead of a conversion of one substance into another, bringeth in a translocation or position of one substance in the room of another 
i Suar. 3. d. 75. §. 4. Per solam actionem adductivam revera non explicatur vera conversio substantialis & transubstantiatio, sed solum translocatio quaedam. Quando una substantia solum succedit loco alterius, non potest proprie dici, una converti in aliam. , and conjoineth Christ's body with the signs, but transubstantiates not the signs into his body.  
2. The old Popish faith concerning the real presence, was, that the body and blood of our Lord jesus Christ, are verily, and indeed handled and broken in the Priest's hands, & ground or chewed in the teeth of the faithful 
k De consecr. d. 2. c. Ego Berengar. Sensualiter non solum sacramentum: sed in veritate manibus sacerdotum tractari, frangi, & fidelium dentibus atteri. , and not only the Sacrament hereof: but Bellarmine denies this faith 
l De Euchar. l. 1. c. 11. , saying; That attrition or grinding of Christ's body in the teeth, is not necessary, but only the taking thereof into the mouth, and swallowing it down whole into the stomach. And if they will colour Pope Nicholas his definition, saying with the Glossator, that his speech is figurative, they departed from their own principles; who when we speak of admitting a figure in the Sacrament, exclude the same with all reproach, calling us Tropists Sacramentaries, etc.    
FINIS.  

THE INDEX.  

A  

ABsolution of sins. page 271  
Adoration of Images. 237. 327  
Adoration of the virgin Mary. 235  
Adoration of sacramental signs. 346  
Augustine of inherent justice, that it is imperfect. 12  
Custody of Angels. 58  
Adoration of the Cross. 60  
Appeals. 127  
Antichrist. 279. 384  
Author of sin. 225. 311    

B  

Bellarmine about merits. 10  
Bernard not Trent Papist. 313  
Bishops and Priests remit sins. 273  
Bishops to appoint & direct the means for expounding Scripture. 149    

C  

Candles in day time at burials. 76  
Canonical hours. 71  
Church may err. 80  
Churches visibility and invisibility. 88 90. 274. 321. 383. 384.  
Church's perpetuity. 95. 323  
Churches notes. 97. 102  
Churches authority. 162. 133  
Churches office in expounding Scripture. 145  
Churches ministry in delivering scripture, and leading people to it. 263. 380  
Concord of just men imperfect. 285  
Conversion of England & other countries. 331. 332  
Concupiscence. 24  
Controversies in Popery. 159  
Contrition. 205  
Council of Eliberis. 248  
Confession auricular. 306  
Counsels made subject to the Pope. 335 395.  
Cross whether adored. 6  
Sign of the Cross. 61  
Cyprian touching Appeals. 127  
Cyprian contemneth the Pope's judgement. 127  
Cusanus touching Scripture. 134    

D  

Discord of Papists. 287  
Devils tormented. 62    

E  

England's conversion. 331  
English Leyturgie. 275  
Eucharist. 338. 346    

F  

Fathers. 255. 258. 259.  
Fasting. 69. 70. 191. 307  
Friar Francis his wounds. 320  
Friars prodigious habit. 68  
Formal cause of justification. 5. 7    

G  

Gregory the Great about Images. 245 

Not Trent Papist. 280  
He denied supremacy. 295      

H  

Whether Hierom a Papist. 50  
Hypocrisy of Popish fasting. 70  
Haircloth. 67    

I  

Ignorance and implicit faith. 185  
judge of Controversies. 135. 161  
Images. 237. 327  
Inherent justice. 23. & 19 20  
formal cause of justification. 5. 7  
Invocation of Saints. 53  
Inherent justification forsaken by Papists. 31. 32  
justification. 19    

L  

Lives of Protestants not detected. 299  
Lay men no expositors of Scripture. 43  
no judges of Controversy.  
Lay men reading the scripture. 43  
Luther his life 352    

M  

Merit of condignity. 36. 38  
primitive Fathers of merit. 40  
confidence in merit. 9  
Merit of condignity. 37  
Mass. 337. 341.  
Matrimony of the Clergy. 193. 325  
Marks of the Church. 97. 102  
Mortal sin destroyed as well as pardoned. 16  
Monastical life. 63  
Miracles. 201. 241  
Francis his Miracles. 315  
feigned Miracles. 316    

O  

Object of faith. 378    

P  

Papal usurpation over Princes. 181.  
et Epist. dedicat.  
Paphnutius of Matrimony. 189  
Peter's chair. 128  
Perpetuity of the Church. 93. 323  
Pilgrimage. 59  
Pope's wars. 150  
whether the Pope may make a creed 121.  
Pope's authority. 124. 335  
Popes supremacy. 289  
Pope's judgement. 141  
Popes vicious deeds. 138  
Popes unlearned. 142  
Promise of grace, whether universal. 270  
Protestants faith perpetual. 265  
Providence of God about sin. 219. 224  
Poverty. 65. 66  
Private spirit. 391. 393    

R  

Rhemish Translation. 1  
Reward of works. 3. 35  
Remission of sins. 15. 18  
Relics of Saints. 62  
Roman Church changed into a temporal monarchy. 181  
Reprobation. 231  
Rome in what sense a principal church. 129.  
Reading Scripture. See Scripture.    

S  

Sanctity. 112  
Satisfactions. 208. how far admitted by Protestants. 211. and by primitive Fathers. 212  
Some Papists reject satisfactions of condignity. 214  
Sacrifice whether it agreed to the Eucharist. 339  
Sacraments efficiency according to the jesuits. 272  
Scripture, and the reading of the same. 42. & 78.  
S. Hierom requireth reading of scripture. 45  
Roman Church depriveth people of reading Scripture. 47. 48  
Scriptures edify all sorts of people. 42. no cause of heresy to lay men more them to Priests. 42. 43  
Scripture acknowledged the only rule by Papists. 165. in what sense the only rule. 153. 164. the sole principle of faith. 376  
Service in a strange tongue. 77  
Schisms of Popes. 119  
Profane speeches of Papists about the Scripture. 136. 373  
Scriptures contain the grounds of their own exposition. 152  
Their perfection. 365. etc.  
Single life of the Popish Clergy, and the impurity thereof. 196. 305  
Sins venial and mortal. 28. 73. 217  
Difference of sin acknowledged by Tertullian. 17  
Some sins never forgiven until they be forsaken. 17  
Succession. 109. 113. 349  
Synesius a Bishop his marriage. 188    

T  

Temporal punishment of sins. 269  
Traditions. 164. in what manner admitted by Protestants. 168. 262. See 363. 370. etc.  
Transubstantiation. 203. 328. 405  
Translation of Scripture. 281  
Trial of doctrine. 388. 397.    

V  

Pardon of venial sin, by what means procured. 17  
visibility of the Church. 90. 274. 321  
Unity. 110. 268. 284  
Universality. 112  
Voluntary poverty. 65    

W  

Wafer Cakes. 345  
Protestants faith about good works. 32. etc.  
Works whether meritorious. 2 

They impetrate divine favour. 33. in what manner they purge sin. 34    
Women reading Scriptures. 45  
Worshipping of Saints. 51    

Z  

Zuinglius and the Helvetian Ministers touching marriage. 301     

ERATA.  
PAge 14. line 3. for quality read quantity. pag. 29. line 20. for matters read matins. pag. 149. in the title, for Pastors read Bishops. pag. 32. line 12. put out the before blessed Peter. pag. 14. line 23. put out to before revile. In the answer to the Epist. Dedic. of T. W. pag. 5. line 20. for Sure I and, read Sure I am.