The orthodox faith and vvay to the Church explaned and iustified in answer to a popish treatise, entituled, White died blacke; wherein T.W. p. in his triple accusation of D. White for impostures, vntruths, and absurd illations, is proued a trifler: and the present controuersies betweene vs and the Romanists are more fully deliuered and cleared. By Francis White Bachelour in Diuinitie, and elder brother of Doctor Iohn White.

An Answer to the third part of T. W. P. his ob∣iections, concerning Impertinencies and absurd illations.

T. W. P. HAuing in the two precedent parts, set downe many corruptions and lies (coined by your selfe, and not) by M. White. It now follow∣eth, according to my intended method, (of impudencie and calumniation) that I (be∣ing more fit for a stage, then the Doctors chaire) display diuers of his absurd and impertinent inferences, (which are made to seeme so by your deprauing.) For these three points, to wit, corrupting, lying, and idle or absurd disputing, are the three seuerall heads (the threefold basis, whereupon the frame of Poperie leaneth) whereof the whole worke of this Treatise is wouen.

Now touching those his Impertinences, the Reader is to conceiue, that they consist in his alledging of such testimonies, both of Scriptures, Fathers, and Catholike writers, as being truly set downe, do not neuerthelesse impugne that point of our Catholike doctrine, against which they were by him so vr∣ged.

Answ. 1. It seemes the Doctors illations are more suf∣ficient then you pretend, because you decline the weight of them, as you find them in him; and haue your selfe, ac∣cording

to your blacke mysterie, distorted and mis-sha∣pen them, to make them appeare absurd.

* 1.1Nihil est, quin male narrando possit deprauarier.

2. Your selfe in euery passage, transgresse in the same kind of absurd reasoning, wherewith you charge your ad∣uersarie; and your whole Treatise scarce affoordeth one tollerable consequent.

Let the Reader consider these few examples, among many:

God is not a God of dissention, 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 Sunne. Ergo, the Church teaching incorrupt doctrine in all points, is euermore gloriously visible.

The Church of England hath altered the Seruice book of King Edward. Ergo it is mutable and inconstant in the substance of religion.

Pope Iulius claimed authoritie and voice in the Coun∣cell of Antioch: Ergo the supremacie of the Pope, accor∣ding to the present tenet of Iesuites, was receiued in the Catholike Church in Iulius his dayes.

The Church hath alwaies bene visible: Ergo it hath alwaies had a lawfull succession of Bishops and Pastors. Witnesse the Greeke Church.

3. If you can so clearely discerne insufficient arguing, and wrong connexion of conclusion and premises in D. White: how happeneth it, that you and your fellowes are as blind as moles in obseruing the foule impertinencies of your own Popes and Doctors, euen where they main∣taine the weightiest articles of your faith?

B••niface* 1.2 8. reasoneth for the supremacie, the grand

article of your superstition, as followeth: Christ said to Peter, Feed my sheepe: Ergo the Pope is vniuersall monark of the Church.

The disciples say, Here be two swords: Ergo the Pope hath spirituall and temporall iurisdiction.

Christ commanded Peter, to put his sword into the sheath: Ergo the temporall sword must be at the Popes command.

Paul saith, All power is of God, and the things which be of God, are ordinate: Ergo the temporall sword is subiect to the Popes authoritie.

Moses saith, In the beginning, not in the beginnings, God created heauen and earth: Ergo there must be one vni∣uersall monarch of the visible Church.

Pope Innocenta 1.3 3. proceedeth in the like kinde, as fol∣loweth: Deuteronomie is a second law, and causes of bloud, in Deuteronomie, came before the Priest: Ergo, in the new Testament, which is a second law, they must be decided by the Pope.

Pope Alexanderb 1.4 profoundly argueth for holy water, from the ashes of a cow, Numb. 19. &c.

Siricius and Innocentc 1.5 from Leuit. 11. Be ye holy, be∣cause I am holy; and from Rom. 8. They that be in the flesh, cannot please God; inferre, Ergo Priests marriage is vnlaw∣full.

The Schoolmen and Iesuites illations out of Mat. 16. and Ioh. 21. for the supremacie, are so dissolute, that one may as easily make ropes of sand to hang together, as the conclusions and premises of such arguments to co∣here.

4. The testimonies of holy Scripture and other Do∣ctors, produced by M. White, are not therefore imper∣tinent,

because Romists byd 1.6 colour and shift of wit can e∣uade them: for if these hucksters might haue the hamme∣ring of Christ and his Apostles illations, their skill and conscience would serue them (the Catholicke cause so requiring) to make the same a nose of waxe: and had the Sadduces and Pharises bene trained vp in the Iesuiticall forme, our Sauiours consequent about the resurrection, Math. 22.32. or concerning his dominion, Math. 22.45. or his proofe against the Pharises, Ioh. 8.39. If you were Abrahams children, you would doe the workes of Abraham, would easily by these hypocrites haue bene defeated. A serpentine wit, attended with superstition and malice, can easily find euasions to escape, and weapons to oppose against the truth.

T.W. But howsoeuer it is, I am to aduertise the Reader, that in perusing such authorities produced by Master White, he would euer recurre to the true state of the question; and particularly, that he would apply the said sentences to that very point, or touch, wherein the life of the question consi∣steth: and then he shall find, how rouingly and wandringly they are directed, still glancing by, vpon some wilfull or ig∣norant mistaking or other, neuer reaching the marke inten∣ded.

Answ. I intreate the Christian Reader, in all disputa∣tions betweene Papists and vs, to obserue this admoni∣tion, and to fixe his vnderstanding vpon the true state of the question: which if he performe, he shall find that ve∣rified of the Romists, which Saint Augustine said of the Donatists: Right sayings, illustrious for veritie, do these men obscure with peruerse expositions.

T. W. That we may the better behold how valiantly our Minister impugneth all Traditions, we are here to call to

mind what the Catholike Church teacheth in this point.

Answ. In your very first entrance you depart from the state of the question, and falsifie the Doctors Tenet: Who impugneth not all Traditions, but admitteth such as are subordinate and homogenious to the Scripture, yea all those which you are able to proue Apostolical, by the generall testimo∣ny of the Church.

T. W. Then it teacheth, that the word of God is to limit and confine our faith, & that nothing is to be accounted mat∣ter of faith, but that which receiueth proofe from thence.

Answ. Your great Doctors say otherwise. Bosiuse 1.7: The Scripture is not to be placed among the principles of faith. And Stapletonf 1.8, Our faith dependeth not vpon the sole word of God, (either written or vnwritten) but vpon the voyce of the Church speaking vnto vs. And Bellarmineg 1.9; The definitions of generall Councels, and the decrees of Popes are principles of faith, with the holy Scripture. And Gret∣serh 1.10; The definition of the Pope is as authenticall as the Scripture. And the Councell of Basilli 1.11; The custome of the Church is of equall authority, and to be receiued with the same pious affection with the Scripture.

T. W. Hereupon it teacheth, that the word is either writ∣ten, namely the Scripture: or else deliuered by Christ and his Church, namely Tradition. Both these we beleeue to be of in∣fallible authoritie; because they proceede from them who were immediatly inspired, &c.

Answ. There is a riddle in your words. For conioy∣ning Christ and the Church, if you meane that Christ & the Church of his Apostles deliuered this traditionarie word which you stand for, I freely grant you euery part of this word, if you can reduce it (which is impossible) by the current of all precedent ages to Christ and the A∣postolike

Churchk 1.12. But if by the Church you vnder∣stand the present Roman Churchl 1.13, and will haue those Traditionsm 1.14 a part of Christs word, which your Pope hath brought in, and which want the vndoubt••d testi∣mony of the primitiue Church, I affirme; that this word is so farre from being equall to sacred Scripture, or any part of the rule of faith, that the same is the doctrine of Diuels.

T. W. Written or vnwritten are but extrinsecall, and not of the true and inward reason, of being the word of God.

Answ. Written and vnwritten, considered in them∣selues be many times accidentall: But if the Gospell and Testament of Christ be onely written, and no part th••re∣of nuncupatiue, then to be written, is a condition essen∣tiall.

T. W. Our Doctor, to proue that the written word is one∣ly the rule of faith, and consequently that there are no Tradi∣tions of the Church, which may also in part be a rule thereof, vrgeth seuerall places of Scripture. Prou. 2.19. Esa. 8.20. Mal. 4.4. Luke 16.9. Now that the Reader may see, how wel these texts are applied to the point controuerted, I will set some of them downe in forme of argument, &c. The Scripture will make a man vnderstand righteousnesse and iudgement, and equitie, and euery good path: ergo now in the time of Christianitie there are no Traditions, but the Scripture of the old Testament is the onely rule of faith, &c.

Remember the law of Moses my seruant, &c. They had Moses and the Prophets, ergo no Traditions, &c.

Answ. 1. Doctor White in this placen 1.15, produced many other Texts of holy Scripture. 2. Tim. 3.15. 2. Pet. 1.19. Apoc. 22.18. 1. Cor. 4.6. and proueth his conclu∣sion not from any one sole testimony, but from all the

places coniunctly; euen as the Apostle, Rom. 3.10. &c. and Hebr. 11. throughout, proues a position by many Texts, which doth not so euidently follow vpon any one.

2. Whereas D. White hath expresly set downe his owne consequent, this Sophisticator in stead thereof, substitutes a mishapen birth of his owne creation. Doc∣tor White argueth from the premised testimonies, in ma∣ner following: The holy Ghost speaking of the Scripture, af∣firmeth; That the same is able to informe vs to euery good work. 2. Tim. 3.15. and to make vs wise to saluation: to teach vs Christ crucified, wherein is the summe of our saluation, to giue vs light in darknesse, to beget our faith: and we are reuo∣ked from all other teachers to the Scripture, Esa. 8.20. Luke 16.29. And there is no counsell, no comfort, no doctrine, no resolution needfull for vs, but there it may be found; and the holy Ghost deliuereth the like concerning no other doctrine; ergo, the Scripture is the onely rule.

T. W. What reference haue these Texts with the rule of Faith, the which is not so much as glanced at in any one of them?

Answ. 1. Bellarmine* 1.16 himselfe produceth many of these Texts, to wit; Esa. 8.20. Math. 22.29. Iohn. 5.39. 2. Pet. 1.19. &c. to proue, that the holy Scripture is a rule of faith, and therefore they haue reference thereunto.

2. That is a rule of faith, which is appointed by God as a doctrine and law to direct and gouerne our beliefe and spiritu∣all actions. But according to sundry Texts alledged by Doctor White, the sacred Scripture is such a doctrine and law, ergo, &c. 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, &c. 2. Tim. 3.15. It instructeth and maketh wise to salua∣tion.

It is written, that we may be certaine of that where∣in we are instructed, Luk. 1.4. and that we may (by a right faith) beleeue in Christ Iesus, Ioh. 20.31. Christ referred him that desired to be saued, to the Scripture for directi∣on, &c. Math. 22.29. &c. Hence it followeth, that the Scripture is a doctrine and law appointed by God, to di∣rect our faith and manners, and so is a rule, &c.

T. W. Why should the old Testament be a patterne for the faith professed in the New Testament? Since all Christians do grant, that the time of grace is inriched with many priuiledges, whereof the old law was altogether depri∣ued?

Answ. 1. You were best to demand of our Sauiour Christ and his Apostles, why they alledged so many testi∣monies of the old Testament, and permitted their do∣ctrine to be examined by the law and the Prophets, Ioh. 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 moity, saith: They are able to instruct or make wise to saluation through faith, which is in Christ Iesus. And Saint Peter writeth to Christians, We haue the more sure words of the Prophets, whereunto you do well to attend,* 1.17 as vnto a light shining in a darke place. 2. Pet. 1.19.

T. W. After these and such like Texts of Scripture, he de∣scendeth to proue the foresaid point from the testimonies of the ancient Fathers, &c. He alledgeth Tertullian, saying; The Scripture is the rule of faith: which we grant, that it is re∣gula partialis fidei, a rule of our faith in part: but hence it followeth not, that it is a totall, intire, and sole rule of faith, without Traditions, &c.

Answ. If according to Tertulliano 1.18 in the foresaid book, nothing may be receiued as dogmaticall in Religion, but that which is written, then the holy Scripture is the one∣ly rule: but Tertullian saith;* 1.19 Let the new forge of Hermo∣genes teach, that this is written; and if it be not written, let him feare the woe denounced to them, which adde or take away.

T. W. He alledgeth Saint Augustinep 1.20, thus writing: This controuersie depending betweene vs, requireth a Iudge: let Christ therefore iudge, and let the Apostle Paul iudge with him, &c. As if Christ and his Apostles could not as well speake in Traditions as in writing: or granting, that that particular controuersie there meant by S. Augustine, was proued from the writings of Saint Paul, therefore all o∣ther Articles of Christian religion should thence also receiue sole proofe.

Answ. 1. The Iesuites deny that Christ and Saint Paul are a iudge of controuersies, as they speake by the Scrip∣ture, but as they speake by the Popeq 1.21 2. Saint Augustine in the place alledged, produceth our Sauiour and Saint Paul, giuing iudgement by the Scriptures. And he na∣meth 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 restraine Saint Augustines words to that particular controuersie onely: my brother in his book ioyned another sentence of this Fatherr 1.22 to the pre∣cedent, wherein he yeeldeth the priuiledge of indubitate veritie to Scripture onely, saying; If a matter be grounded vpon the cleare authoritie of holy Scripture, &c. It is to be beleeued without all doubt: as for other witnesses and testimo∣nies, vpon whose credit any thing may be vrged to be beleeued,

it is lawfull for thee to credite or not to credite, according as thou shalt perceiue the weight and desert, &c.

T. W. Gregorie Nissen calleth the Scripture a streight and inflexible rule for those points it proueth, not generally.

Answ. Gregories wordss 1.23 are, Si ad regulam ipsam re∣spiciamus, &c. If we haue respect to the very rule, which God hath giuen vs, &c. And then he alledgeth holy Scripture, where obserue; first, that he mentioneth no more rules but this one. 2. adding the word ipsa, to rule, he declareth the same to be an adaequate and onely rule.

T. W. S. Augustine saying; whatsoeuer thing it be that a man learnes out of the Scripture, if it be hurtfull there it is condemned, if it be profitable there it is found: speaketh of vertue and vice, of both which the Scripture most fully dis∣courseth: But how it may condemne Apostolical Traditions, which may deliuer supernaturall and high mysteries of faith, I leaue to the censure of any iudicious man.

Answ. Then it seemes you acknowledge the perfecti∣on of the Scripture in things concerning vertue and vice: but herein you disagree with your fellowest 1.24, who make things morall as well as doctrinall, the obiect of Traditi∣on. 2. Saint Augustineu 1.25 in the ninth Chapter of the same booke, expresly opposeth your restriction, saying; In the things which are plainely set downe in holy Scripture, all those things are found which containe faith and good ma∣ners.

T. W. Thomas Aquinas, who saith; the doctrine of the Prophets and Apostles is canonicall, because it is the rule of our vnderstanding: speaketh not peculiarly of the Scripture, but in generall of the doctrine of the Prophets and Apostles, which whether it be written or vnwritten, is canonicall.

Answ. Thomas in the place alledgedx 1.26, speaketh of the

doctrine of the Prophets and Apostles, whereunto Mo∣ses, Deut. 4.32. and Saint Iohn, Reuel. 22.18. comman∣deth that no man shall adde or put to any thing: but this word of Moses, and of Saint Iohn was written, Deut. 31.9. Reuel. 1.19. and 22.18.19. Therefore Thomas of A∣quine by the doctrine of the Prophets and Apostles, vn∣derstandeth their doctrine written in the holy Scripture.

T. W. Againe he vrgeth Saint Thomas the second time; Our faith resteth and staieth it selfe vpon the reuelation giuen to the Apostles and Prophets which wrote the Canonical books, and not vpon Reuelation, (if any such haue beene made) to o∣ther Doctors. But who denies that the Prophets and Apostles did write the Canonicall bookes? or who teachethy 1.27 that our faith ought to rest vpon the reuelation of other Doctors, then the Prophets and Apostles?

Answ. 1. Aquinasz 1.28 in the place alledged, speaketh of the bookes of Canonicall Scripture, and not onely of the Writers of those bookes. Solis scripturarum libris, &c. To the bookes of holy Scripture onely. 2. He attributeth in∣fallibility of doctrine to those bookes onely, and ma∣keth the arguments taken from thence to be necessa∣ry. 3. He excludeth from this prerogatiue and perfection all other authorities whatsoeuer. Reade his words in the margent.

T. W. Who teacheth, that our faith ought to rest vpon the reuelation of any other Doctors then the Prophets and Apostles?

Answ. Doctor Stapleton writeth thusa 1.29: Euen as we be∣leeue God reuealing vs any thing, because he is true and can∣not

deceiue; and if any man demand why he is true, we make no answer, &c. Euen so, we altogether beleeue the Church, teaching and testifying any truth to be beleeued, &c. And if it be demanded, wherfore it is so infallible a witnesse of truth: we answer, because God speaketh by the same, and hath con∣stituted it an infallible witnesse; and here we stay our selues and doe not answer: because the Church seemeth to speake things consonant to the sacred Scripture, &c. And Bosiusb 1.30; The Church by reason of the neare coniunction it hath with God, is not builded vpon truth, but contrarily, truth leaneth vpon it, as the columne and fortresse thereof.

Now according to this doctrine, our faith resteth not vpon the reuelation of the Prophets and Apostles, but vpon the present Popish Church.

T. W. Shew any reason why the Reuelations of the Pro∣phets, and especially the Apostles may not as well comprehend Traditions, as the written word?

Answ. 1. The Reuelations of the Prophets compre∣hended no doctrinall Traditions, because the Prophets themselues, and after them our Sauiour and his Apostles who were the guides and Pastors of the church, did at no time mention any such, or referre people vnto them, or alledge and confirme any part of their doctrine by them.

2. If the Reuelation of the Apostles had comprehen∣ded Traditions: 1. The said Traditions would haue been homogenious to their written word. 2. The same would haue beene generally receiued and beleeued in the first Churches planted by the Apostles. 3. The Apostles would haue left behind them some certaine rule, whereby to know them, and haue taught the faithful from whence they should receiue them.

T. W. He bringeth in Gerson, saying; The Scripture is

the rule of our faith, which being well vnderstood, no autho∣ritie of men is to be admitted against it, &c. We wil∣lingly acknowledge, that the Scripture is the rule, but not the sole rule: no authoritie of man is to stand against the Scrip∣ture; but what doth this impeach Apostolicall Traditions, which are no more the bare authoritie of man then Scripture it selfe?

Answ. Gerson in other places declares his meaning to be, that the holy Scripture is the onely rule; for thus he writethc 1.31: The Scripture is giuen vnto vs, as a rule sufficient (not a rule in part) and infallible, for the gouernment of the whole Ecclesiasticall body, and all the parts thereof, to the end of the world. And all reuelation is to be suspected, which the Law and Prophets with the Gospell doth not confirme.

T. W. Traditions are no more the authoritie of man then the Scripture it selfe, both equally proceeding from the holy Ghost.

Answ. This assertion is your owne, but not Gersons, who affirmeth not, that Traditions are of the holy Ghost, equall with the Scripture: but he saithd 1.32 contrarie to this, That your Prelates by their Traditions destroyed the com∣mandements of God. 2. You are neuer able to iustifie your Popish Traditions to haue proceeded from the holy Ghost, by authenticall records of the primitiue Church.

T.W. He comes in with Perisius, writing, that the au∣thoritie of no Saint, is of infallible truth: for Saint Augu∣stine giues that honor onely to the sacred Scripture. But here Perisius* 1.33 and Saint Augustine speake of particular Saints and priuate Doctors: and our question is, onely touching the Traditions of our Sauiour and his Apostles, and the whole Church.

Answ. You slip ouer the latter part of Perusinuse 1.34 his

words, To be of infallible truth, is the honor of the sacred Scriptures onely. Now if it be the honor of sacred Scrip∣ture onely to be of infallible truth: Then Traditions, which are no part of sacred Scripture, haue not this pre∣rogatiue of infallible verity.

T.W. Such vnprofitable and waste testimonies, Maister White is accustomed to heape together in his booke, the which that they shall not so easily be espied, he subtilly mingleth them with other authorities more pertinent, like a good captaine who rangeth his worst and weakest Souldiours in the midst of other more experienced, onely to increase the number, and not the force.

Answ. You are vnable to put off the weakest of these testimonies, but by coyning distinctions, which the au∣thor himselfe was ignorant of.

2. It was not Doctor Whites intent to argue singly or distributiuely from his testimonies, but he produced many witnesses, whereof some auerre one part, and the rest, another part of his position: and his conclusion, pro∣ceedeth ioyntly from them all, as a streame flowes from many springs.

3. It being granted, that some weake testimonies are found among diuers which are strong: Is it not cowar∣dise in you to let the maine battell stand vnshocked, and to fight with a few stragling Souldiours, which whether they fall or stand, is nothing to the maine cause?

Paragr. 2. Concerning the Scripture hauing the outward authoritie, whereupon faith is built, and not the Church.

T.W. The next subiect of this loose kind of inferences, is touching the absolute and supreme soueraigntie of the Scriptures, in determining of controuersies, without any needfull explication of Gods Church. This assertion be∣ing indeed a head theoreme or principle with the sectaries of this age.

Answ. Your assertion, that the Doctor and other Pro∣testants exclude the explication of the Church, is false. We affirmef 1.35, that the teaching of the true Church is the or∣dinarie meanes to determine controuersies, and to propound and explicate the obiect of faith.

T.W. For the better vindicating vs from all calumnies, touching our supposed contempt of the Scripture, as also for the discouerie of M. Whites arguing, the Reader is to take notice, that the Catholikes do ascribe all due reuerence, &c. to the Scripture: acknowledging it to be Gods embassadour, vnfolding to man on earth, the sacred will of our heauenly King: the spirituall tenure, by which we claime our celestiall inheritance: It is the word of God, before it receiue any appro∣bation from the Church, and this or that, is the true sence of any particular text, before the Church confirme the same.

Answ. We doe not calumniate, but truly report the sayings of your Doctors, who if they speak not contemp∣tuously of the sacred Scripture, let the Reader iudge. Andradiusg 1.36 saith; There is no diuinitie in the very bookes themselues wherein the sacred mysteries are contained, which may tye vs with any bond of religion to beleeue them. Gret∣serh 1.37; We should haue had fewer Controuersies if we had no Scriptures. Stapletoni 1.38; The word of God is no formall ob∣iect of our faith, nor any part thereof. Costerusk 1.39; The scrip∣ture is a thing without any soule or sence. It is like a nose of

waxe and Lesbian rule: affirmed by Pighiusl 1.40, Turrianm 1.41, Mulhusinusn 1.42, &c. It is rather an occasion of Controuersies and discord about the doctrine of faith, then a remedie; saith Gregorie Valenceo 1.43. The Church is not subiect to the word of God, saith Stapletonp 1.44: It is in a manner a dumbe and feeble writing, vnlesse the mind of the Church (Roman) be present to it: saith Bosiusq 1.45: And your Doctors doe not acknowledge, that the Scripture is Gods Embassadour, they sayr 1.46 it is dumbe, and speaketh not vnto the faithfull, and a dumb Embassador is no Embassador. Neither doe you make the same the spirituall Tenure, whereby you claime your inheritance, but only a part and peece there∣of, and yet such too as hath no force in it, in regard of any profitable vse for vs, but according to the prompting and vnfolding of your Church.

T. W. Seeing the true sence of the Scripture is as it were the very soule which informeth the body of the letter: and that the Scripture is to be vnderstood by the spirit with the which it was written, to wit; with the spirit of the holy Ghost: therefore we hold, that so farre as concerneth our taking no∣t••ce, that this or that is the Scripture, or this is the true sence of the passage thereof intended by the holy Ghost, we are to recurre to the authoritie of the Church, which we beleeue to be directed and guided therein by the same holy Ghost, according as the Scripture it selfe assureth vs. 1. Tim. 3.15. Math. 18.17.

Answ. 1. We agree in this, that the true sence of the Scripture is as it were the soule, &c. And Hilaries 1.47 and Hieromt 1.48 haue truly said, The Scriptures consist not in the bare reading, but in the right vnderstan∣ding.

2. We beleeue that the Scripture is to be vnderstood,

by the same Spirit whereby it was written; but this Spirit resteth not in your Popes breast, who is a man subiect to erroru 1.49, but in the very Scripture it selfe, from whence the Pastors of each Church must receiue the same, and not from any new Reuelation.

3. We acknowledge, that people must recurre to the true Church, speaking by the Scriptures, to be directed in the sence 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 di∣rection) is false. And the places of Scripture, 1. Tim. 3.15. Math. 18.17. make very much amongst you, because they giue the same priuiledges which you would appro∣priate to your Romane Church, to euery 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 Sauiour speaketh litterally of the Church of the Iewes; and consequently, of euery particular Christian Church, wherein there is the lawfull exercise of outward iurisdiction.

T. W. Let vs now come to the proues and testimonies produced by Maister White to conuince, that the Scripture so farre forth as we are to take knowledge thereof, needeth not any authoritie or approbation of the Church: and he produ∣ceth 1. Pet. 1.23. 1. Cor. 2.4. Heb. 4.12. &c. Now let vt see how towardly our Minister can conclude from these Texts a∣gainst our former doctrine: The Scripture is an immortall seed, &c. therefore it ought to receiue no authoritie, touching the manifesting of it true sence to vs from Gods church, which is guided by the holy Ghost, &c. What inferences are these? who would thinke that a learned Minister of Gods word, the

via Lactea, a Doctor made onely for desert, &c. would thus extrauagantly conclude, &c.

Answ. You haue quit your selfe like a man: first, to frame a Maukin or Gyant of straw, and then to let driue at it; and hauing beaten it downe, to proclaime a con∣quest. But proceed as you lust, and let your fautors run after you. Doctor Whites position is; The Scripture hath that outward authoritie, whereupon our faith is built, & not the Church (he meaneth) the holy Scripture is the sole out∣ward principle and formall obiect, 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. Pe∣ter, 1. Pet. 1.23. euidently proues.

The immortall seed whereby we are regenerate and made faithfull, is the onely formall principle of faith: the word of God alone is that immortall seed: Ergo, the word of God alone, is the onely formal principle of faith.

And euen as in husbandry, although diuers instru∣ments and meanes be requisite and necessarie, to wit; plowing, sowing, &c. yet the seed is the beginning, and sole immediate cause of the graine springing vp. Euen so in the spirituall plantation of faith, in which our soules are agri animati, liuing fieldsx 1.50: the immortall seed which the Apostles first preached, 1. Pet. 1.25. and afterwards committed to writingy 1.51, produceth faith, as the sole prin∣ciple, immediate motiuez 1.52 and formall obiect of belee∣uing: and the ministerie, authoritie and calling of the Church, produce the same as the adiuuant and instru∣mentall cause, or as the meanes of applying the word and

seales thereof, but not as the first principle.

And the subsequent testimonies of Stapletona 1.53, Am∣brose, &c. conclude this assertion of D. White.

The authoritie of the Church (saith D. Stapleton) is a thing create, and distinct from the first veritie. Hence it followes, ergo, it is not the formall obiect or first prin∣ciple of faith: because the formall obiect of faith is di∣uine and prime veritie reuealed by inspirationb 1.54. 1. Thess. 2.13. 2. Tim. 3.16. &c.

It is needlesse to insist vpon the other testimonies of Ambrose, Augustine, Saluianus, &c. because the Priest hath either mistaken or peruerted the state of the questi∣on, pretending that Doctor White alledged these Au∣thors, To exclude the Churches ministeriall authoritie from being an instrmentall cause of faith, which he neuer main∣tained. For let vs haue Gods written word to be the sole obiect of our faith, and giue vs a true Church which pre∣ferreth not her own hests, before the sacred law of Christ, and which obserueth the holy meanes prescribed by the Apostles and primitiue Church, in searching out and de∣liuering the truth reuealed in the Scripture: and we are ready in all things to heare this Church, and to submit our selues to Gods truth deliuered by it.

But if Sathan change himselfe into an Angell of light, and Antichrist ascend into the throne of Christ; or false Prophets come vnto vs in sheepes cloathing, and with glorious pretexts of antiquity, succession, visibility, &c. will seeke to leade vs away from the integrity of truth and godlinesse, we cry anathema against them, and will as soone credite the Diuell in his owne likenesse, as such hy∣pocrites and carrions, who vnder the cloake of Religion make a prey of the bodies and soules of men.

An obseruation, concerning the obiect of faith.

The Schoolemen diuide the obiect of faith, into obie∣ctum quod; that is, into the materiall obiect, and into the formallc 1.55.

The materiall, are the articles and things beleeued* 1.56, as that God is one essence and three in persons; that Christ rose againe the third day, &c.

The formall obiect, is the foundation & last and maine principle whereupon faith relyethd 1.57, or that whereinto the assent, which faith yeeldeth vnto the matter belee∣ued, is resolued.

Example, when I beleeue the resurrection, &c. this ar∣ticle is a part of the materiall obiect of faith. But the cause and maine reason, wherefore I giue assent to this and all other articles, is the authority of diuine Reuelation: and this is called the formall obiect of faith.

Many former Papists speaking more plainely then the Iesuites do; Haue made the formall obiect and last resolution of faith to be the authoritie of the Church: Durand, Scotus, Gabriel, Almain, Michael Medina,e 1.58 &c.

The moderne Papists in substance hold the same, yet to colour the absurditie of the former Tenet, they say; that God reuealing diuine truth, is the formall obiect, &c.

But for as much as God worketh mediately, and reuealeth no truth vnto vs but by externall meanes; and diuine authoritie in it selfe is hidden and vnknowne: therefore the thing whereinto our faith is resolued, must be some thing externally knowne which we may reade or heare. And our aduersaries must either yeeld vs an ex∣ternal

foundation and formal obiect of faith; or else leade vs to secret reuelation, which in termes they pretend so much to defie.

But reiecting the Scriptures, whatsoeuer they glose in words, they neither can nor doe name vs any, other in∣deed, but their Roman Pope and Churchf 1.59.

The Protestants beleeue, that the canonicall Scripture is the foundation and the principall externall cause and for∣mall obiect of Christian beliefe.

And the veritie of this our doctrine is proued by these reasons.

1. The formall obiect of faith must be something, which is purely and simply diuine, admixt with no error, yea subiect to no error: the indubitate word and reuelati∣on of Christ. But such is the holy Scripture onely; for the Roman Church & Pope are subiect to errorg 1.60, Rom. 11.20. neither haue they any truth immediatly, or by di∣uine inspiration, but by second meanes.

2. Whatsoeuer credite the Church hath, it receiueth the same from the scriptures, as is acknowledged by some of our principall Aduersariesh 1.61, and confirmed by the A∣postle, who saith; We are built vpon the foundation of the Prophets and Apostlesi 1.62, Ephe. 2.20. Chrysostomek 1.63 saith; We know the Church onely by the Scriptures. And Augu∣stinel 1.64: In the Scriptures we learne Christ, in the Scriptures we learne the Church. And in another placem 1.65; Let them demonstrate the Church by nothing but by the Canonicall bookes of the diuine Scriptures: Andn 1.66; The Church is our

mother, and her breasts are the two Testaments of diuine 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 vpon im∣mediate diuine reuelation, and not vpon the authoritie of the Church.

And yet when we yeeld this preheminence to sacred Scripture, making the same the sole formall obiect of faith: We doe not depriue the Church of that prerogatiue and office which Christ hath giuen it, to be an adiuuant and admi∣nistring cause in producing faith. Rom. 10.17. (as this Ad∣uersarie ouer-reacheth.) But the Papists and we differ in these two points.

1. We maintaine, that the office of leading men to faith, belongeth to euery true Church as well as to the Romane.

2. We affirme, that no Church bringeth people to faith by it owne doctrine or Tradition, but by the doc∣trine of the holy Scripture. Neither is any Church in the world of right to be beleeued in matters which are meer∣ly of faith or diuine verity, further, then it maintaineth the doctrine taught by it, by warrant of sacred Writ, and teacheth and commandeth things consentaneous to the Scriptureso 1.67.

Paragr. 3. Wherein are examined some of Doctor Whites proofes, against the visibilitie of the Church.

T. W. Another passage, whereupon our Minister spen∣deth

his frothy and immateriall proofes is, touching the inui∣siblenesse of the Church, first bearing the Reader in hand, that by inuisibilitie he meaneth not an vtter extinction or dispari∣tion of the true Church and faith: and yet after in effect he re∣calleth the same, and thus writeth; When we say the Church is inuisible, we meane that all the externall gouernment thereof may come to decay, in that the locall and personall succession of Pastors may be interrupted, the discipline hindered, the Preachers scattered, and all the outward exercise and gouern∣ment of religion suspended; whereby it shall come to passe, that in all the world you cannot see any one particular Church, pro∣fessing the true faith, &c. by reason persecution and heresies shall haue ouerflowed all Churches, as Noahs flood did all the world, &c.

Ans. If the Reader confer this 3. paragr. of the P. Priest, with D. Whites 17. digression, he shall obserue that he hath proceeded most dishonestly.

1. My brother in the same Digression deliuereth three positions, wherein he comprehendeth a summe of our doctrine concerning the Churches inuisibilitie; and yet T.W. rehearseth onely one of the three, containing but a part of our doctrine.

2. Alledging this second branch, he leaueth out the most materiall word in the sentence. And whereas the Doctor saith: It may come to passe, that in all the world you cannot see one particular Church publikly professing the true faith, &c; he hath left out the word publikly. And from the latter end of the sentence, he pareth off other words, to wit, or obscured their light, as the Sunne is eclipsed, or corrupted the sinceritie of religion, as a leprosie or scab ouer∣groweth the whole bodie of a man, and hideth euery member, &c. Which words being added, shew the true meaning

of my brothers assertion, and which without them, see∣meth other then it is.

3. He ouerreacheth in charging him with saying, that Catholikes do generally teach the like inuisibilitie of the Church. For speaking indefinitely, in materia contingen∣ti, to wit, Papists say, that the Church is inuisible; he chargeth onely some Papists with saying thus.

4. Whereas my brother alledgeth Pererius and Ouan∣dus, onely to proue the smalnesse of the number of pro∣fessors, and adioyneth their testimonie to the first mem∣ber of his three assertions; the Priest cauilleth against the same, pretending that they were produced to proue an extinction and generall inuisibilitie of the Church.

5. Omitting his detorting of the testimonies, of Bosius, Soto, Gregorie Valence, &c. which are alledged to one purpose by my brother; and the Priest maketh his illati∣ons from them, as though they had beene vttered to ano∣ther: He saith, page 162. After our Doctor hath ended with Catholike Writers: he beginneth to proue the inuisibilitie of the Church from the authoritie of the Fathers, Chrysostome, &c. Now in all this Section he alledgeth neither Chry∣sostome, nor any other Father. In the 18. Digression he produceth Chrysostome, to proue that the Church is tryed by the Scriptures, but not to shew the Church is inuisible.

6. Our Aduersarie himselfe hauing egregiously played the Foxe or Goose-eater, breaketh off full grauely, and as beseems a Catholike Priest, with a conceit of a Lanca∣shire dish, intending, it seemes, to let the Reader vnder∣stand, that he is better qualified for the chaire of a scorner, then the office of a Diuine.

T. W. Now if the discipline may be hindered, the Prea∣chers

scattered, &c. then shall not the word be preached, nor the Sacraments ministred, which are by our Aduersaries prin∣ciples, inseparable markes of the true Church; and they being taken away, the Church for the time be vtterly extinct.

Answ. These two assertions; The true Church shall neuer be extinct, and the discipline of the true Church may be hindred, and the Preachers scattered, inuolue no contradiction, as the examples following do shew. In the Acts of the Apostles, chap. 8.4. the Preachers were scattered, and in the daies of Cyprianp 1.68 the discipline was hindered: In the times of the Arrians, godly Pastors lur∣ked in woods, caues, desertsq 1.69, &c. and yet the true church was not extinguished.

That which is hindered, is not vtterly destroyed, and Preachers may be dispersed, and forced to ceasse from o∣pen preaching in publike congregations; and yet exercise their function of preaching and administring Sacra∣ments in secret, to such of the faithfull as will ioyne with them.

And I intreate the Reader to consider, whether Suarez the Iesuite doe not vpon the matter, deliuer as much tou∣ching the inuisibilitie of the Church in the time of Anti∣christs reigne as my brother; setting aside onely the dif∣ference of longer and shorter time?

1. He saithr 1.70; That the persecution moued by Antichrist, shall be far more cruell, tyrannicall and bitter, both in re∣gard of the end, and meanes, then any precedent perse∣cution of heretickes or tyrants.

2. This persecution shall principally bend it selfe a∣gainst the very faith and profession of Christianity, and it shall compell Christians to deny Christ, publikely to for∣sake all the worship of God, and all rites and ceremonies.

And he produceth Irenaeus, Hippolitus, &c. saying: That through the acerbity of this persecution, all diuine wor∣ship, accustomed to be exhibited by Christians, and the prin∣cipall part thereof,* 1.71 to wit, the sacrifice of the Eucharist, shall ceasse.

3. The said persecution shall be the most vniuersall of all other.

4. The greater part of the faithfull shall fall away by A∣postasie from Christ.

5. The faithfull which remaine and many confessors, shall continue in caues and secret places, and in them exer∣cise the vse of Sacraments.

6. Bartholomew Iandonesiuss 1.72 taught; That the Church in Antichrists reigne, should consist onely of Infants baptized.

7. It is probable, that in the miserable daies of Anti∣christ his reigne,* 1.73 The Pope himselfe shall professe his faith in secret.

Now if Antichrists persecution must exceed all others in tyranny, in vniuersality, and in effect or preuailing: it shall make both a greater hauock and destruction of faith∣full persons and religion, and also a greater latency and dissipation of the Church, then any former persecution euer did. But in the daies of Antiochus Epiphanes, and vnder some persecuting Roman Emperors, and in the great persecution of the Arrianst 1.74, the visible state of the Orthodoxe Church, was so obscured and betrampled, that outward religion, preaching, &c. in publike view & toleration of the world, was interrupted and suspended, and the Church exercising religion, by preaching, Sacra∣ments, &c. was latent. Therefore in the persecution of Antichrist, so farre exceeding all the former which are

named, there shall be a greater inuisibility of the Church.

Lastly, concerning the peruerse and absurd illations which our Priest proposeth, the Reader is to be aduerti∣sed, that the same are the mishapen birth of his own pate, and not one of them extant in D. White.

He indeed affirmeth, that the true Church publikely exercising Christian religion,* 1.75 by preaching and Sacra∣ments, may at some times be respectiuely, (that is, to the enemies of religion, and greater part of the world) vn∣knowne and latent: but also he teacheth, that at the same time it is visible to such of the faithfull as haue commu∣nion therewith. And to this scope he hath alledged the testimonies of his authors.

Now T.W. pretendeth, and accordingly to euery te∣stimony, annexeth a sequele, that Doctor White holdeth the Church may be absolutely inuisible, and that all pro∣fession of faith, (yea, he shameth not to charge him with saying, all true faith) may ceasse to be. And this abusiue demeanor is so much the more iniust, because my bro∣ther in the very place whence these things are taken, hath expresly deliuered the contrary, saying; That the true Church neuer ceasseth, either in regard of being, or profession of faith, nor is simply and generally latent and inuisible at a∣ny time, but respectiuely onely, to Infidels, Hereticks, & Tyrants, who haue not spirituall prudence to know and discerne it.

Paragr. 4. Concerning the Protestants markes of the Church.

T.W. Maister White p. 104. &c. vndertaketh to proue, that the true doctrine of faith, and lawfull vse of the Sacra∣ments, are the proper and infallible markes, whereby it must be iudged which is the true Church. And in proofe hereof, he produceth diuers passages of Scripture, Ioh. 10.27. &c. But from these places, my sheepe heare my voyce, &c. what Al∣chymist can extract that sence or meaning, which shall proue, that true doctrine is a sufficient marke to vs, whereby we may infallibly discerne which is the true Church of God?

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 it selfe without other meanes, to apply or declare it.

2. Doctor White Digress. 18. Numb. 3. declared how his assertion was proued by the said places, Ioh. 10. &c. which you dissemble and shape no answer to.

3. It is no Chymical feate, but a proper and solid man∣ner of concluding, to demonstrate the subiect by the acti∣ons and properties. Thus a wise man and a iust man are notified and described, and thus the tree is knowne by the fruite. Euen so our Sauiour and the Apostles deliuer certaine operations and properties of the Church and people, whom they call by the name of a flocke & house, Luke 12.1. Tim. 3. and Doctor White by the same proo∣ueth and differenceth the Church in this or the like man∣ner of reasoning.

Those are the notes of the Church, which make peo∣ple to be the sheepe of Christ and houshold of God, and demonstrate them to be such. But hearing of Christs voice, and building themselues by faith vpon the founda∣tion of the Prophets and Apostles, make people the sheep of Christ and houshold of God, and demonstrate them to be such, Ioh. 10.27. Ephe. 2.20. Ergo hearing Christs voyce, and building themselues by faith vpon the foun∣dations of the Prophets and Apostles, are notes of the Church.

Obiect. 1. But this proueth not true doctrine to be a note.

Answ. The voyce of Christ and true doctrine are equi∣pollent, and of the same notion. Ioh. 17.17. 1 Tim. 2.4. 2. Thess. 2.12. Iam. 1.18.

Obiect. 2. It proueth not true doctrine contained in the Scripture to be a sufficient note.

Answ. Presupposing the Scripture to be the onely ob∣iect of Catholike faith, (which Doctor White hath else∣where confirmed) it proues, that true doctrine contai∣ned in the Scripture is a sufficient marke.

T. W. How shall we know who are Christs sheepe? you will say, by their hearing of Christs voyce, or profession of true do∣ctrine. But how can we know, abstracting the authoritie of the Church, who haue true doctrine, and which are they that heare Christs voyce?

Answ. Christ hath set this brand vpon his sheepe; that if they heare his voyce, they are of his flocke. Now there be two meanes to know that they haue true doctrine, & heare his voyce. 1. One principall, to wit, the Scriptureu 1.76, which by it owne authority demonstrates the same. 2. the other instrumentall, to wit, the ministerie of the Church,

which by declaring the doctrine of the Scripture, as an adiuuant cause, leadeth vnto the knowledge thereof.

Obiect. Before Luther there was no other Church but the Romane, and the same described Christs sheepe by doctrine and markes, which Protestants refuse.

Anw. 1. Besides the Roman, there was the ancient pri∣mitiue Church, whose testimony the faithfull might from their writings inquire.

2. In the Church Roman there were some firme mem∣bers, which maintained the same doctrine in the princi∣pall parts which we now do.

3. True doctrine in the foundation, beleeued with a right faith, is a note of Christs sheep, and many in the Roman Church professed that doctrine, by whose mini∣stery the Protestants receiued the said fundamentall truth; and also these, by searching the Scriptures, and by the ministery of such as departed from the corruptions of the Roman church, attained a farther increase of truth, and freedome from errors.

T. W. How should I be ascertained that people doe heare the word truly preached, and enioy a right administration of Sacraments? Here my answerer is at a stand, and flieth for san∣ctuary to his Apocalypticall and reuealing spirit, &c. Thus it is cleare in what circles and mazes Maister White wal∣keth.

Answ. You must first know the doctrine before you can be ascertained hereof by infused faith: euen as before you can know a iust and wise man, you must vnderstand what iustice and wisedome are.

2. It is the absurditie of the Romane Church to relie vpon an Apocalypticall and reuealing spiritx 1.77, to wit, the

Popes spirit. But Protestants, 1. In regard of the obiect of faith, relie vpon the publike doctrine of the Prophets and Apostles, reuealed in the Scripturey 1.78. 2. And in regard of the meanes of receiuing and vnderstanding of that doctrine, they relie (as vpon the rules of a skilful and faith∣full master) vpon the Ministerie of the present Church wherein they liue, when the same is not euidently cor∣rupt: or so farre as it is incorrupt: And in apparent corrupt times, vpon the ministery of the firmest members of the Church: and if they cannot haue accesse to such, vpon the ministerie of the precedent orthodoxe Church. And lastly, in case of necessitie, to wit, when they are solitarie (as Ioseph in Aegypt, Daniel in Babilon, &c.) vpon the holy Scripture it selfe, and true doctrine thereof, which by their owne meditation therein, God inableth them to finde outz 1.79.

And our Aduersaries, when their facing is past, are faine to relye vpon a priuate spirit as much as Protestants doe. Bannesa 1.80 saith; This is the reason of beleeuing, that Christ is God, because we haue receiued the testimony of God within vs. God himselfe illuminating our minds. And Sta∣pletonb 1.81: The last resolution of faith is God, inwardly reuea∣ling in the heart.

And as the Popish Priest demandeth of me, how I know that this is the Scripture, or the sence thereof; so I demand of him, how he knoweth by diuine faith, that this is the Church, or that the Church teacheth truth? And in his answer (reiecting diuine illumination by the Scripturec 1.82) he shall either resolue his faith touching these

things, into humane authoritie, to wit, the generall opi∣nion of former ages, the multitude of such as beleeue the same, his forefathers beliefe, &c. or else puzzle himselfe in mazes and circles which he can neuer vnfoldc 1.83.

T.W. He produceth Epiphaniusd 1.84 saying of an hereticke, This man is found altogether different from the Scriptures, &c. If then he be dissenting from them, he is altogether an alien from the Catholike Church. Here we grant, that he which in faith dissenteth from the Scripture, dissenteth from the Church; but it proueth not, that the doctrine of faith and ministration of Sacraments, are markes to demonstrate the Church.

Answ. That is a marke of the Church, the want where∣of maketh one altogether an alien from the Church; but want of true faith doth this according to Epiphanius. The maior is proued from the description of a marke or note belonging to spirituall things, which is some thing proper to them, and which being present doth demon∣strate them, and being absent proues their not being.

T.W. He produceth M. Reinoldsf 1.85 his words, saying: The true Church and the true faith are so knit together, that the one inferreth and concludeth the other: for from the true Church is concluded the true faith, and from the true faith, the true Church. But these words proue not that faith is more knowne to vs then the true Church, or serueth as an euident marke as well to learned as vnlearned to point out the Church.

Answ. If according to Master Reinolds, true faith con∣cludeth the Church, then it is better knowne to them to whom it serueth for a proofe; for in concluding, the orderly proceeding is from better knowne, to lesse knowne.

Obiect. It concludeth it not to the ignorant and vn∣learned.

Answ. No more doth any thing else. And it is impossi∣ble for such as are altogether ignorant of the doctrine, to know the Church by diuine faith, vntill they attaine knowledge; euen as vntill a man haue some wisedome, he is vnable to know a wise man, as such, but onely by opi∣nion.

T. W. Doctor White produceth Picus Mirandulag 1.86, saying: That the Scripture is knowne vnto vs before the Church, &c.

Answ. My brother produceth this author, to proue, that the Scriptures may be discerned to be Gods word, (of such as with wisedome and vse of the meanes con∣uerse in them) by certaine characters and qualities exi∣sting in themselues; and that therefore our beliefe of them, dependeth not solely or principally vpon the au∣thoritie of the Church: but also vpon the very Scrip∣tures themselues.

Paragr. 5. Concerning the examining of the doctrine of the Church.

T. W. Maister White labouring to depresse the Churches authoritie, &c. giueth the raines to euery priuate and igno∣rant fellow, vnder the tecture and pretext of Gods secret illu∣minations, to iudge his owne iudge, and so to call in question the reputation and honor of the Church, &c.

Answ. 1. Maister White acknowledgeth the lawfull and healthfull authoritie of the Church, and beleeueth

the same to be no lesse needfull, then the Pilot in a shiph 1.87, and the watch of a shepheard in a flocke; but euen as each ship and euery flocke are to haue their seuerall Pilots and shepheards: so the Churches of England, Rome, Den∣marke, France, &c. must haue Bishops and Pastors to gouerne and feed the flock, which dependeth vpon them; and the gouernment of each nationall Church, is perfit and absolute in it selfei 1.88: we doe not therefore oppose the authority of the Church, but the vsurpation of the Pope, who transgressing the bounds of his owne dioces, inua∣deth the rights of other Churchesk 1.89.

2. You ouer reach, in saying; that Doctor White gi∣ueth the raines to euery priuate and ignorant fellow, by a secret illumination to iudge the Church. For he main∣taineth, both, that all iudgment of doctrine must be made by the rule of faith, and the holy Scriptures, in the plaine passages thereof, with other conuenient helps & meanes, and not by any priuate spirit and illumination. And also, that the tryall and examining of doctrine in the Church, belongeth to the faithfulll 1.90 respectiuely, according to their gifts and calling. A blinde man cannot iudge of co∣lours, and a rude and ignorant person is lesse able to exa∣mine Controuersies and deepe points in religion. But Doctor White maintaineth, that such of the faithfull in Christs Church, as by reason of vse haue their senses ex∣ercised to discerne good and euill, Heb. 5.14. Coloss. 1.9. Rom. 15.14. haue a rightm 1.91, To vse that kind of iudgement which is called the iudgement of discretion, whereby they

may be enabled with vnderstanding, to yeeld assent and obedience to the right faith propounded vnto them by their Pastors, and to eschue the poisoned doctrine of he∣retickes and deceiuers.

It is the manner of our Aduersaries in disputations, to decline the true state of the question, and to impose some absurd Tenet vpon vs: and thus they deale in this matter; for the purpose of the Protestants, in the same, is onely this, to maintaine against the Romists, The right of euery true Church, in examining the doctrin which they receiue or professe, by the holy Scripture, and other helpes and meanes of true iudgement: and to oppose the Popish ty∣ranny, who would haue all Churches like a blinde Mill∣horsen 1.92, ready to receiue whatsoeuer faith a proud and vnlettered Pope shall obtrude vpon them.

Against this vsurpation we defend, that euery national Church hath a right within it selfe, to trie and examine by the lawfull rule, the doctrine which it receiueth and professeth. And euery member of the Church respectiue∣ly to his calling and gifts, (not otherwise) hath a proporti∣onall share in the same.

But it is farre from vs, to place each presumptuous & ignorant fellow in a Consistory of iudgement, or to set a blinde horse to goe before others, or to suffer any vulgar person to be his own caruer, in receiuing or refusing pub∣like doctrine according to a priuate humour, but we as∣signe to euery member of the Church a function fitting for him, and no other; obseruing in this matter especial∣ly the Apostles precept, Let euery thing be done in good order, 1 Cor. 14.

T. W. Catholikes teach, that the bond of subiecting ones selfe to the Churches authoritie, is properly incumbent vpon

Christians who are baptized, and not vpon Infidels or Iewes.

Answ. We acknowledge, that Christians are subiect to the Churches authoritie, but with these limitations. 1. The authoritie thereof must be lawfull, and builded vp∣on the foundation of the Prophets and Apostles, Eph. 2.20. 2. The Romane Church hath no greater authoritie then other Churches: And Christians are subiect to the Church when they obey the lawes of their owne natio∣nall or prouinciall Church, directing them according to godlinesse and truth, &c.

T. W. Although Heretickes sin in doubting of the Chur∣ches authoritie: yet they doe not euill to examine the doctrine of the Church, if they proceed herein with a desire of finding out the truth.

Answ. What if the Pastors of the Church be Hereti∣call, Act. 20.29. and all or some of the people orthodox; shall it not be lawfull for beleeuers to examine the doc∣trine of these corrupt and blind guides? Luk. 6.39. In∣deed your Cardinall Toleto 1.93 affirmeth; That it is merito∣rious for a vulgar person to beleeue hereticall doctrine pro∣pounded to him by a Popish Bishop, vntil it be manifest to him, that the same is against the Church.

T. W. To proue his former positions, Doctor White vr∣geth these places of the Apostle, 1. Thess. 5.21. 1 Ioh. 4.1. Math. 7.15. Act. 17.11. &c. But these places, some of them onely proue, that such persons as by their calling, are appoin∣ted watchmen ouer the house of Israel, namely Bishops and Pa∣stors, are to examine doctrine and spirits, and not euery parti∣cular member of the Church.

Answ. 1. But you will permit no Watchmen in the house of Israel, to try or examine your Popes spirit; and although he draw innumerable soules after him to hell,

no man may say, Our Lord Pope why do you so? And if you will be constant in this you haue spoken, touching the watchmen of the house of Israel, and permit the Bi∣shops and Pastors of the Church of England to try and examine y••ur Trent doctrine by the rule of holy Scrip∣ture, and modell of the primitiue Church, and to refuse the same so farre, as it is repugnant to right faith: Maister White wil giue you leaue to abound in your own sence, about the other branch of your assertion, about the ple∣beitie and vulgar people.

T. W. Christ saith, beware of false Prophets; therefore euery priuate man is to examine the doctrine of all the Pro∣phets and Pastors of the Church assembled together in a ge∣nerall Councell.

Answ. Silence would haue honored you, (Prou. 17.28.) rather then this impudent belying your Aduersarie. Gods Prophets are our iudgesp 1.94, Ioh. 5.45. we presume not to iudge them, but without farther inquisition, we presently submit our faith to their doctrine, when it is manifested vnto vs by the true Church. But indeed we examine and refuse the Councels which your Pope at these daies assembleth, vpon these grounds. 1. Your Car∣dinall Bellarmineq 1.95 saith; That without question the cleare testimonies of holy Scripture, are to be preferred before all de∣crees of generall Councels: But we haue cleare testimonies of holy Scripture, that many things are false which are decreed in your Trent Councell: and by name commu∣nion in one kind, Math. 26.27. Seruice in a strange tong, 1. Cor. 14.15. &c.

2. Ludouicus Viuesr 1.96 a famous Papist, speaking of your

Councels, saith; Those onely seeme Councels to them (Ro∣mists) which make for their aduantage: they esteeme the rest no better then a couent of women, in a weauing house or com∣mon bath.

T. W. The men of Berhaea (who were no Christians, were allowed to try the doctrine of Saint Paul: Therefore euery Christian may examine, controlle, and reiect the publike do∣ctrine of the Church.

Doctor like inferred, as though there were no difference be∣tweene him, that is no Christian, and consequently acknow∣ledgeth not any submission to the Church, and another, who is a Christian, and in his baptisme doth implicitely resigne himselfe and his iudgement to the authoritie of the Church.

Answ. How many turnings and windlaces are our ad∣uersaries forced to make,* 1.97 Vt retia effugiant veritatis: that they may slip besides the net of Gods truth?

1. Doctor Stapletons 1.98 and the Rhemistst 1.99 affirme; that the Berhaeans were Christians, and already beleeued S. Pauls doctrine, and they searched the Scriptures onely to confirme their faith: but this answer is refelled by the letter of the Text, which saith; they searched the Scrip∣tures, if these things, or whether these things were sou 1.100. Cardinall Caietanx 1.101 saith: They searched the Scriptures of the Prophets, to see whether the Gospell was conformable to them.

2. This Popish Priest hath another deuice, mentioned by Lorinusy 1.102 the Iesuite, which is, that the Berhaeans be∣ing not as yet beleeuers, and thereupon owing no subie∣ction to the Pastors of Christs Church, had a libertie of examining S. Pauls doctrine by the Scriptures, which be∣leeuers haue not. But against this I obiect.

1. That the Berhaeans being before Proselytes & Iews

by profession, were implicitely obliged to the same obe∣dience of the church of Christ, when the doctrine there∣of should be preached vnto them; as baptized Christians are: because the Prophets and Moses whom they belee∣ued, commanded the Iewes to follow Christ, whenso∣euer he should come, Deut. 18.18. Ioh. 1.45. Act. 3.21. & 7.37.

2. Baptisme doth not absolutely tie Christians to obey the Romane Church, but to beleeue the faith of Iesus Christ, into whom they were baptized, 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 deliuer a contrary doctrine, then the Sacrament of Bap∣tisme, like an oath of allegiance, obligeth vs to adhere to Iesus Christ our King, and his written law; and to re∣nounce Antichrist and other traitors, who vnder the cloake of subiection to the Church, seeke to make vs re∣bels to Christ.

3. If the Berhaeans, men not instructed in the religion of Christ, were able to examine and discerne the truth of doctrine by the Scriptures, with spirituall profite to their soules: how much more may others do the like?

4. If it were commendable in the Berhaeans, when they doubted of Pauls preaching, to trie the truth of it by the Scriptures; why should it be a discōmendation for Chri∣stians, when they are not assured of any doctrine, to make a like triall by the same meanes?

5. One principall reason why the Papists will not al∣low the faithfull to examine the Churches doctrine by the Scripture, is, because they haue onely a priuate spirit. But the Berhaeans spirit was in like maner, & equally pri∣uate: therefore they could haue no greater libertie of exa∣mining

the Churches doctrine, then baptized Christi∣ans.

T. W. With the like want of connexion or true reference, M. White presseth the testimonie of certain ancient Fathers; and by name Chrysostome, &c: but the scope hereof, is onely to refute the doctrine of euery new sectarie, euen from the Scrip∣tures, a course which we willingly admit and allow. Thus you see, our Minister is not ashamed to peruert and detort the graue authoritie of this Father.

Answ. 1. You omit a cleare testimony of Basila 1.103, which expresly affirmeth; That it behooueth the hearers that are learned in the Scriptures, to try those things which are said by their Teachers, and receiuing that which agreeth with the Scriptures to reiect the contrary. And your owne Gerson affirming the same, is also slipped ouer by you. Thus you haue eies and see not, &c.

2. Chrysostomeb 1.104 pursueth you harder then you will be aknown of. You wipe him off, Leui brachio, with a slent a tow side: saying, his scope is only to refute the doctrine of euery new sectary, euen from the Scripture, &c. But he commeth point blanke vpon you, and teacheth, 1. That a Gentile by searching the Scriptures, may iudge of the truth of the doctrine of Christian Religion.

2. Amidst the diuersitie of opinions, a man hauing a mind and iudgement, may by hearing and reading be a teacher to himselfe of that which is the truth. 3. That by the rule of the Scriptures, and by prayer to God, who wil reueale things to them that seeke him, people may easily

finde out deceiuers, and such as lye. 4. He earnestly ex∣horteth lay men to search and vse the Scriptures, saying; I beseech you to be in the rancke of teachersc 1.105, and not onely hearers of our sayings, &c.

T.W. Maister White, vnder the shadow of ascribing all honor and reuerence to the Scriptures, &c. impugneth the venerable authoritie of the Church, and declineth the force of all authorities, deduced from the vnanimous consent of Fa∣thers, and oecumenicall Councels, &c.

Answ. 1. It is maruell you will boast of an vnanimous consent of Fathers, whē in many questions you haue not one euident testimony of any ancient Father: also, why do you so shamefully counterfeit and corrupt Fathers, if of themselues they be so cleare for you? 2. The fourth oecumenicall Councelld 1.106, verbally and vnanswerably controlleth the supremacy of the Pope, which is the basis of your Roman faith.

Paragr. 6. Concerning vnitie of Papists, &c.

T. W. Maister White as well knowing the force of vnity in faith, seeing it is true that God is not the author of dissen∣tion, but of peace, goeth about to shew, that Papists enioy not any vnity and concord in their doctrine.

Answ. Vnity of faith in the primitiue articles, after they be once reuealed, is simply necessarie, necessitate medij, as a requisite meanes to saluation: and vnity in other ar∣ticles is needfull, in desire, necessitate finis, as a marke whereunto Christians must ayme, and come as neere as they can. Howsoeuer it is possible, that among holy

mene 1.107 difference of iudgment may be, without the maine breach of vnity in faith: neither is euery difference of o∣pinion a dissolution of vnityf 1.108.

T. W. If Maister White or any other man can proue, that Papists haue no vnitie in doctrine, it greatly aduantageth his cause.

Answ. Doctor White in his 24. Digression, hath pro∣ued this. 1. By the confession of some of your Doctors, charging the Schoolemen with as great discord as was a∣mong the Heatheng 1.109. 2. By particular examples of the aduerse and contradictious writing of your Doctors one against another, in sundry questions. 3. By your purging of former Papists workes, of such assertions as be repug∣nant to your moderne stile. In doing whereof, you haue not spared Thomash 1.110 himselfe, 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 con∣cerne the principall and weighty articles. 2. He salues the former imputation of discord, saying; that the conten∣tions are in points scholasticke, and not defined by the Church.

But against this Apron of fig-leaues, I oppose the ex∣amples following.

1. These positions: The Pope cannot erre in his defini∣tiue sentence; and the contrary, The Pope may erre in his de∣finitiue sentence, containe a weighty article of Popery; and yet each of these positions, are contradictiously maintai∣ned by the Popish schoolei 1.111.

The Church was builded on Peter, the Church is not builded on Peter but vpon the rock, are contradictiously maintainedk 1.112.

2. The Popes temporall authoritie ouer Kings & Mo∣narches; his dispensations & prohibitions about the oath of allegiance; his banning, bulling, binding, blading, suborning, and the rest, are more then scholasticall litiga∣tions. The falling and rising of the greatest powers in Is∣rael; the safetie or confusion of Common-wealths and States dependeth thereupon: and yet in this matter (be∣ing plainely determined by the written word of God, & by the tradition and vnanimous consent of the primitiue Church, and all Catholike Doctors in the world, vntill the age of Hildebrand, a famous incendiarie and roote of the galle and wormewood of rebellion in the Cleargie) both our homeborne and forreine Babylonians, are rent and diuided.

And omitting others, Maister Blackwell the Arch∣priest, and the scarlet roabed Iesuite haue lately beene in open conflict, concerning this question; and M. Briarlyl 1.113, washing his hands frō the powder treason, solemnly pro∣pugneth the royall authoritie against the priestly vsurpa∣tion: but in this assertion he is oppositem 1.114 to D. Staple∣tonn 1.115, and sundry other English Priests, and also gainsay∣eth the most accomplished Doctors of the moderne Ro∣man Church, in Italy, Spaine, Germanyo 1.116, &c.

3. Our Aduersaries thwart and contradict each other, concerning the authoritie of the Church and Scriptures. Some, and those most respected, giue the precedency to the Roman Church; others preferre the Scripturep 1.117.

Some Papists esteeme the originall texts of Scripture, and make them the authenticke-rule* 1.118. But a great num∣ber exalt the Latine vulgar, &c.

Suarez, Henriquez, &c. maintaine the diuine adorati∣on of the Sacramentall Elementsq 1.119, but Stapletonr 1.120 denies. And in the question of iustification, merit, satisfaction, freewill, &c. the discord betweene them is such, that some of their Tenets differ nothing from vs, but onely in termes and manner of speaking; but according to others, the difference is so wide, that it admitteth no reconcilia∣tion.

I omit your different Tenet concerning the concepti∣on of the virgine Marie, and touching reprobation, suffi∣cient grace, adoration of Images.

T. W. Against prayer in an vnknowne tongue, he alled∣geth Contarenuss 1.121, saying, The prayers which mē vnderstand not, want the fruit which they should reape. But what kind of Logicke is this, Prayer for some particular reasons, is better in a vulgar tongue then in a strange, ergo, it is absolutely vn∣lawfull in a strange tongue?

Answ. In stead of your conclusion, Therefore it is ab∣solutely vnlawfull, I pray you substitute Doctor Whites conclusion, which is, Therefore the same is vnlawfull, as it is commanded by the Roman Church: and the Au∣thors produced by him, will in good Logicke confirme his assertion: For thus I reason.

That forme of prayer is vnlawfull, which depriueth people of the fruite of their particular intention to God, and their owne edification. But prayer in an vnknowne tongue, prescribed by the Romane church, doth thus: Er∣go it is vnlawfull.

The maior proposition is Saint Pauls, 1. Cor. 14. as he

is expounded by the primitiue Fathers, and by Haimo, Lira, &c. The assumption is vpon the matter, deliuered by Cardinall Contarenus, Caietan, Thomast 1.122, &c.

T. W. He bringeth in Thomas Aquine and Caietan affir∣ming, that it were better for the edification of the Church, if prayer were in a vulgar tongue: but what Catholicke denies this, if he haue onely respect to the edification and instruction of the hearers, and nothing else? But publike prayers are di∣rected to other ends.

Answ. 1. It is certaine, that Caietan opposeth the pra∣ctise of the Romane Church, because Catharinusu 1.123 the Archbishop doth so grieuously censure him, saying; that the doctrine which his words imply, was inuented of Luther and the Diuell. 2. Thomas and Caietan, by edification, vn∣derstand not onely instruction, but also inflaming of the desire and affection vnto deuotion; and those prayers which haue both these effects, are more profitable then prayers in a strange tongue, wanting the same.

T. W. For the euacuating of the force and operation of con∣fession of sinnes, he bringeth in Caietan, saying; A man by contrition without any confession is made cleane, and a formall member of the Church.

Answ. D. White in this place speaketh not of euacua∣ting confession, but onely affirmeth, that Papists haue di∣uers opinions about the same, which is true. For some say, that it is onely an institution of the Churchx 1.124; others, it is not prescribed in holy scripture but by traditiony 1.125; others, it is of the law of nature; and others, that it was ordai∣ned in the old lawz 1.126. But if the institution thereof and pre∣cept

of Goda 1.127, concerning the same be vncertaine, then the necessitie of a desire and purpose thereof to be inclu∣cluded in contrition, is vncertaine.

T. W. Touching iustification by workes, which according to our Catholike doctrine are to be done in the state of grace, and deriue their worth not from the worker, but from the pro∣mise of God, as also from the blood of our Sauiour, &c.

Ans. The learnedst of your Church deny, that works receiue dignitie from the promise of God, affirming it to be Catholike doctrine, that they haue their perfect value and dignity by their first production, before any promise of God be added vnto themb 1.128.

T. W. The seuerall opinions of (Roman) Catholikes, about secondarie questions of Transubstantiation, are onely points of indifferency, philosophicall questions disputed in the schooles, and by seuerall men, seuerally maintained without any breach of faith; whereas diuisions in doctrine among the Protestants are such, as do wound the soundnesse of faith.

Answ. Our Aduersaries are in extremities; for many times they will haue the smallest matter in religion an ar∣ticle of faith, to wit; That Tobias his dogge had a taylec 1.129, but at another time, great differences* 1.130 in maine questi∣ons of Theologie, are but scholasticall contentions. And thus it is verified of them, which Augustine saith of the Donatists, Quod volumus sanctum est, & quando volumus, &c. They make our differences in accessory points, fun∣damentall, and their owne in the same kind, accidentall.

But in their doctrine of Transubstantiation, there is a reall difference betweene the elder and moderne Papists.

The elder affirmed, that the flesh of Christ was made of

the breadd 1.131; and the substance of bread and wine, were conuerted into the substance of the body and blood of Christe 1.132. And hereupon they called a Priest a Creator of his makerf 1.133. Yea, the Trident Councellg 1.134 saith: There is a conuersion of the whole substance of bread into the substance of the body of Christ, &c. But the Iesuites affirme, that the bread is not made the body of Christ, and the conuer∣sion thereof into Christs body, is by way of adductionh 1.135, and not production.

But this opinion changeth the old definition of Tran∣substantiation, and in stead of a conuersion of one sub∣stance into another, bringeth in a translocation or position of one substance in the roome of anotheri 1.136, and conioy∣neth Christs body with the signes, but transubstantiates not the signes into his bodie.

2. The old Popish faith concerning the reall presence, was, that the body and blood of our Lord Iesus Christ, are verilie, and indeed handled and broken in the Priests hands, & ground or chewed in the teeth of the faithfulk 1.137, and not onely the Sacrament hereof: but Bellarmine de∣nies this faithl 1.138, saying; That attrition or grinding of Christs body in the teeth, is not necessary, but onely the taking thereof into the mouth, and swallowing it downe whole into the sto∣macke. And if they will colour Pope Nicholas his defini∣tion, saying with the Glossator, that his speech is figura∣tiue, they depart from their owne principles; who when we speak of admitting a figure in the Sacrament, exclude the same with all reproach, calling vs Tropists Sacramen∣taries, &c.

Notes

• * 1.1

  Publ. Mimus.
• * 1.2

  Extr. de maior. & obed. c Nos Sauctorum.
• a 1.3

  Ca. per vene∣rabil••m. ••. 4. tit. 17. c. 13. decretal
• b 1.4

  De consecr. d. 3 ca. Aquam sale, &c.
• c 1.5

  Siricius ad Hinem. Tarra∣con. to. 1. concil. Grat. d. 31. c. Tene. Bellar. de ma∣trim. l. 1. c. 5.
• d 1.6

  Chrys. serm. 2. sup. Rom. Ea est ratiocinationū natura, vt laby∣ri••tho cuidam ac Gryphis simi∣les sint, nullum prorsus finem habentes, ne que permittentes sermonem su∣per petrae cer∣titudinem con∣sistere, radicem & principium ex arrogantia ducentes.
• e 1.7

  Bosius de sig. l. 16. c. 10. Scimus articulos, esse veluti principia quaedam, quibus prae cunctis ha∣benda fides: at Scriptura non refertur inter eiusmodi prin∣cipia, &c.
• f 1.8

  Stapl. Rel. c 4. q. 1. ar. 1. ad. 4.
• g 1.9

  Bellar. de con∣cil. l. 2. c. 1.
• h 1.10

  Def. Bellar de verbo Dei, l. 3. c. 10.
• i 1.11

  Basil. Concil. resp. Synodal. to. 4. Concil. Su∣rij, pag. 143. 145.
• k 1.12

  n••hir. Col. expos. symb. Puritas doctri∣nae expendenda est, non secun∣dum traditio∣nem praeientis, aut huius vel il¦lius particularis ecclesiae, huius vel illius, inter∣pretis sed ••ecun∣dum traditio∣nem, ab initio, à temporibus Apostolorum, con••ordi Pa∣trum sententia, ad nos v que de∣ductam.
• l 1.13

  Grets. def. Bel∣lar de verb. Dei, l. 4 c. 9. pag. 1713. 1715. Bo. de sig. l. 3. c. 6.
• m 1.14

  Chrys. in Gen hom. 14 Videte quanta absurdi¦tas & q••anta bla ph••mia, quando quis ipsum di∣uinae Scripturae c••onem sequi∣tur, sed suis opi∣nionibus lo•••••• dat, quae men∣tem disturbent, &c.
• n 1.15

  Dyress. 3. pag. 13.
• * 1.16

  Bellar. de ver∣bo Dei, l. 1. c. 2.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.18

  Tertull. cont. Hermog. c. 22.
• * 1.19

  Officina.
• p 1.20

  Aug. de nupt. & concupisc. l. 2. c. 33.
• q 1.21

  Grets. def. Bel∣lar. de Script. l. 3. c. 4. Spiritus san∣ctus, &c. non est iudex contro∣uersiarum vt per Scripturam lo∣quitur, sed vt per ecclesiam eius{que} caput loquitur.
• r 1.22

  Aug. ep. 112. ad Paulin.
• s 1.23

  Greg. Nissen. orat. de ijs qui adeu••t Hiero∣solyma.
• t 1.24

  Greg. Va. to. 3. d. 1. q. 1. p. 7. Do∣ctrinae quaedam dogmata, aut morum insti∣tuta.
• u 1.25

  Aug de doctr. Christ. l. 2. c. 41.
• x 1.26

  Th. Aqu. com. 1. Tim 6. lect. 1. Si quis aliter docet, &c.
• y 1.27

  Grets. tract. de agnosc. Script. can. Haec testan∣di de Scripturis canonicis au∣thoritas, nec à Prophetis est in ecclesia, nec ab Apostolis &c.
• z 1.28

  Aq 1. q 1. ar 8. ad. 2. Authori∣tatibus canoni∣cae Scripturae, vtitur proprie ex necessitate argumentando: authoritatibus vero aliorum doctorum ec∣clesiae, quasi ar∣guendo ex pro∣prijs, sed proba∣biliter. Innititur enim fides no∣stra reuelationi Apostolis & Pro¦phetis factae qui canonicos libros scripserunt: non autem reuelati∣oni, si quae fuit alijs doctoribus facta: vnde dicit Aug Solis Scripturarum libris, qui Canonici appellantur, didici hunc honorem deferre, vt nullum authorem eorum in scribendo errasse, aliquid firmissime cre∣dam: alios autem ita lego, vt quantalibet sanctitate & doctrina praepolleant. non ideo putem ve∣rum, quod ipsi ita senserunt vel scripserunt, &c. Aug to. 2 ep. 19.
• a 1.29

  Stapl. Rel. c. 4. q. 1. ar. 1. ad. 7.
• b 1.30

  De sig. l. 16. c. 10.
• c 1.31

  Gers. de exam. doct. p. 2. con∣sid. 1.
• d 1.32

  Gers. p. 3. de spir. vit. anim. lect. 2. in prin∣cip.
• * 1.33

  Perusinus.
• e 1.34

  De ratione, concionand. l 2. c. 19.
• f 1.35

  Whitak. de scrip. q. 3. p. 204. & duplic. cont. Stapl l. 1. c. 8. §. 7. Zeaeman. de col loq. Ratisb. p. 2. m. 1. c. 1 pag 62. Reade my answ. to the first part.
• g 1.36

  Defens. orth. fid. Trid. l. 2. pag. 2••7.
• h 1.37

  Grets. def. Bel. de Script. l 4. c. 12.
• i 1.38

  Rel. c. 4. q. 1. ar. 1.
• k 1.39

  Enchirid. de Pontif. pag 135.
• l 1.40

  Pigh cont. loc. 3. pag. 92.
• m 1.41

  Turrian. apud Sadael. p. 382.
• n 1.42

  Mulhusin. disp 2. de fide.
• o 1.43

  To. 3. d. 1. q 1. p. 7. pag. 164.
• p 1.44

  Rel. c 4. q. 1. ar. 1. ad. 2.
• q 1.45

  Bos. de sig. l. 16. c. 10.
• r 1.46

  Stapl. dupl. l. 1. c. 7. §. 9. Deum quidem in Scri∣pturis loqui, sed non per Scrip∣turas nos allo∣qui.
• s 1.47

  Hilar. ad Con∣stant. Aug. p. 281
• t 1.48

  Hieron. cont. Lucifer. p. 67.
• u 1.49

  Bos. de sig. l. 18. c. 6. Sentire, dicere, docere, scribere, haereti∣ca potest.
• x 1.50

  Clem. Alex.
• y 1.51

  Iren. l. 3. c. 3.
• z 1.52

  B••••an. 3. l. 24. q 2. Loquimur de obiecto fidei secundum pro∣priam accep∣tionem: pro••t sig••••f••cat obie∣ctum quod ha∣bet rationem motiui, &c. omnia quae in sacra Scriptura continentur, tenent rationem obiecti proprij & motiui, respecta ipsius fidei, &c. quia sacra Scriptura est edita à veritate increata, & à Spiritu sancto.
• a 1.53

  Lib 8 d. •••• pri. cip. c. 20.
• b 1.54

  Reade Bo••••¦uenture cit•••• immed••••tly ••e¦fore, 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.
• c 1.55

  D. Bannes. 2. 2. q. 1. ar. 1. Greg. Val. to. 3. d. 1. q. 1. p 1.
• * 1.56

  Gabr. 3. d. 24. q. vnic. not. 2. Obiectum fidei est veritas cre∣dita, &c.
• d 1.57

  Greg. Val. ib. Ratio formalis obiecti fidei, est id, quo, vel per quod, fides ali∣cui assentitur, & quo nititur tan∣quam funda∣mento. In quam assen∣sus vltimo re∣soluitur.
• e 1.58

  Azor. instit. mor. p. 2. l. 5. c. 24 who citeth these Doctors.
• f 1.59

  Stapl. Rel. c. 4. q. 1. ar. 1. con∣clus. 2. pag 415. Testimonium ecclesiae Cath. (Rom.) esse obiectum fidei Christianae ex∣ternum, sapien∣ter scripsit Wal∣densis doct fid. l. 2. c. 21.
• g 1.60

  Gers. de po∣test. eccles. lect. 11. Summus Pontifex est pec¦cabilis & po∣test potestatem in destructio∣nem conuerte∣re: similiter collegium quod ei datum est, &c. non est in gratia confirmatum. Lira super Math 16. Multi prin∣cipes & summi pontifices, & alij inferiores, inuenti sunt a∣postatasse.
• h 1.61

  Azor. inst mor. 2. l. 5. c. 24 Ecclesiae fidem non habemus, nisi quia ex Scripturis docemur, eccle∣siae esse credendum.
• i 1.62

  Greg. Val. 3. d. 1. q. 1. p. 1. Super aedificati super fundamentum Proph. & Ap. id est, vt commentarius Ambrosij interpretatur, super vet. & nou. Testam ab Apostolis con∣scriptum.
• k 1.63

  Chrys. imperf. Math. hom. 49.
• l 1.64

  Aug. tom. 2. ep 116.
• m 1.65

  De vnit. eccles. c. 16.
• n 1.66

  Expos. ep. Ioh. tr. 3.
• o 1.67

  Aug. l. 3. cont. Petil. Don. c. 6.
• p 1.68

  Cypr de lapsis. Aug. cont. Par∣men. l. 3 c. 2.
• q 1.69

  Hilar. cont. Auxent.
• r 1.70

  Suar. in 3 to. 2. d. 54. sect. 6. Sotus in 4. d. 46. q. 1. ar. 1. Suar. def. fid. Cath. cont. sect. Angl. l. 5. c. 5. Tribulatio An∣tichristi erit ita magna, vt nulla similis antea fu∣erit, vel futura sit postea. p. 658. Ludolph. vita Christ. p. 1. c. 46. Ib. In sanctis & Christianis in∣credibilem de∣solationem ef∣ficiet.
• * 1.71

  Ruard. Tapper. artic. 16. de sa∣crif. Missae.
• s 1.72

  D Bannes 2. 2. q. 1. ar. 10.
• * 1.73

  Suar. l. 5. cont. sect. Angl. c. 21.
• t 1.74

  Hieron. in Psal 133. Ante viginti annos, haeretici omnes ecclesias has possidebant, &c. Basil. epist. 69.
• * 1.75

  D. Fulke against Rhem. Math. 5. n. 3. The Church can neuer be hid from them which will dili∣gently seeke her in the Scrip∣tures. And Act. 2 n. 13. No papist is able to proue that there was any visible Church for fiue or six hundred yeares after Christ, that maintained all the chiefe points of Pope∣rie, wherein we differ. In Col. 1. n. 1. The meetings of Christians, were as obscure in time of per∣secution, as they haue bene since the tyrannie of Antichrist, vsurped the temple of God. Vpon Apoc. 12. n. 2. The true members of the Church were knowne, though not alwayes to their enemies. D. Whitaker. de not. eccles. cont. Bellar. q. 3. c. 2. pag. 160. Iun cont. Bellar. l. 4. c. 15. Brad••. Act. mon. The Church is visible to them that will put on the spectacles of Gods word to looke vpon her.
• u 1.76

  Chrys. in Gen. hom. 2. Sed quid si non credit ille Scripturae? Tu posthac ipsum auer••eris velut furibundum & mente captum.
• x 1.77

  Stapl. Rel. c. 4. q. 2. not. 4. In conclusione est prophetica & diuina, &c. Grets. def. Bellar. de Script. l. 3. append. Authoritas summi Pontif. est humana diuinitus inspirata.
• y 1.78

  Greg. Val. to. 3 d. 1. q. 1. p. 1. Su∣pra fundamen∣tum Proph. & Apost. Eph. 2. o id est, vt com∣mentarius Am∣brosij interpre∣tatur, supra no∣uum & vetus Testamentum, ab Apostolis conscriptum.
• z 1.79

  Suar. def. fid. cath. cont. sect. Angl. l. 1. c. 10. Neque negam{us} interdum Spiri∣tum sanctum priuatim docere aliquos de my∣sterijs fidei, vel de vero sensu Scripturae, tali modo, &c. Stapl. Rel. c 4. q 3. ar. 3. 2. ad. 1. Sola interna re∣uelatio, ad fidem aliquando effi∣caciter induc••t: cum externa media non con∣temptus docen∣tis ecclesiae, sed articulus neces∣sitatis excludit. See the example of Antonius the heremite, in August. prolog lib. de doctr. Christ. Castand de offic. boni viri, 49.
• a 1.80

  2. 2. q. 1. ar. 1 concl. 6.
• b 1.81

  Stapl. Rel. c. 4. q. 3. ar. 2. ad. 3.
• c 1.82

  Stapl. ib. ad. 5. Omne lumen & alia demonstrat & seipsum. Peres. A••ala de Trad. p. 3. Sicut sensus vi••us, per ip∣sum lumen videt ipsum & alia, &c.
• c 1.83

  Grets. tract. de agnosc. Script. canon. c. 4. pag. 1888.
• d 1.84

  To. 1. l. 2. hae∣res. 45.
• f 1.85

  Caluinoture. l. 4. c. 9 pag. 859.
• g 1.86

  Pic. Mirand. ap. Posseu. bibl. l. de Ciceron. c. 11. pag. 18.
• h 1.87

  Cypr ep. 31. Extorto guber∣naculo na••••m ecclesiasticae sa∣lutis in scopulos illidat, &c. I••en. l. 5. c. 20. Confugere o∣portet ad eccle¦siam, & eius sinu educari, & do∣minic••s scriptu∣ris enutriri.
• i 1.88

  Gers. de aufer. Papae, consid. 8. Marsilius de Pa∣dua, sentit quē∣libet episcopū in sua dioecesi, aequalem esse Papae.
• k 1.89

  Gers. de Cir∣cumcis. consid. 3 Papa vsurpauit omnia membro ••um officia, &c. Z••barel. de schis. pag. 56. Ex hoc in••initi secuti sūt errores, quia Papa occupauit omnia ••ura in feriorum eccle¦siarum.
• l 1.90

  Basil. reg. con∣tract. 235.
• m 1.91

  O Bilson. subiect. 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, diuinarum legum assertionem, Ideo obsecro, & oro vos vt relinquatis quidnam huic aut illi videatur, deq́ue hijs à Scripturis omnia haec inquirite.
• n 1.92

  Cusan exercit. l. 6. Sicut iumen∣tum obedit Do∣mino suo. Bonauen, & Sur. vita Francisci, c. 6. Caeca obedi∣entia vt quis sit sicut corpus ex∣anime, quod re∣quiescit vbi quis posuerit siue motu.
• o 1.93

  Tolet. inst. sa∣cerd. l. c. 3.
• p 1.94

  Aug. de verb. Apost. serm. 29.
• q 1.95

  De verb. Dei, l. 4. c. 10.
• r 1.96

  Sch. in Aug. de Ciu. D. l. 20. c. 26. Espenc. cō. Tit. 1. p. 42. Factum est posterioribus se∣culis, vt quod merito in Basi∣liensi Concilio, Ludouicus Arelatensis querebatur: in concilijs id demum fiat, & necessario fiat, quod nationi placeat Italicae: vt quae sola Episcoporum, qui & ipsi soli vocem illic decisiuam ha∣bent, numero nationes alias aequet, vel superet. Haec illa est Helena, quae nuper Tridenti obtinuit.
• * 1.97

  Aug.
• s 1.98

  Antid. Act. 17. v. 11. Istos Thes∣salonicenses an∣te hoc scrutiniti ex Scripturis fa∣ctum vere cre∣didisse: verba Lucae manife∣stum faciunt, &c.
• t 1.99

  Rhem. annot. Act. 17. n. 3.
• u 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. old transl. Si haec ita se haberent.
• x 1.101

  Caietan. com. Act. 17. v. 11.
• y 1.102

  Lorin. com. Act. 17. v. 11.
• a 1.103

  Basil. sum. mo∣ral. des 72. c. 1.
• b 1.104

  Chrys. hom. 33 in Act. in mo∣rali. Venit Gentilis ac dicit, &c. Cum Scripturas accipimus, & il¦lae sunt simplices & verae, facile ti∣bi (Gentilis) fue∣rit iudicare, &c. Dic mihi, mentē ne habes & iu∣dicium? Quo∣modo possum nesciens, vestra iudicare? Disci∣pulus fieri vellē, tu me doctorem facis. Si empturus vestem, &c. non haec verba dicis, &c. Recta ratione inquire à Deo, & omnia tibi reuelabit. Si regula esset, secundum quam omnes dirigi oportebat, non multo opus praetextu, sed male metientē, facile deprehenderemus ita & nunc, &c. Chrys. prol. ep. ad Rō. Et vos si lectioni cum animi alacritate volueritis attendere, nullo alio praeterea opus habebitis. Verus enim est sermo Christi, cum dicit: Quaerite & inuenietis, pulsate & aperietur vobis. Mat. 7.
• c 1.105

  Hom. 8. in Ge∣nes.
• d 1.106

  Chalced. Con∣cil sess. 16. Aequa sanctissimae sedi nouae Romae (Constantino∣poli) priuilegia tribuerunt, &c.
• e 1.107

  Aug. de Ciuit. Dei l. 15. c. 5. & in Psal 83. Chrys 2. Cor. hom. 18.
• f 1.108

  Cyprian and the Rom. disa∣greeing about baptisme. Aug. de bapt cōt Don. l. 1. c. 18. Aug cont. Iulian l. r. c. 2. Greg. Naz. a∣pol. fugae. Chrys. 2. Cor. hom. 27. Sicut bestiae dissi∣demus. Arboreus The∣osoph. l. 5. c. 10. Saepenumero contingit vt in∣ter viros pios at∣que doctos, non conueniat de eadem re, &c.
• g 1.109

  Rhenanus. Auentin. annal. l. 5. pag. 386. Fa∣cilius inter ho∣rologia, quam inter theologos eonueniet.
• h 1.110

  Posseuin. ap∣par. Tho. Aqu. Expuncta sunt in ijsdem com∣mentarijs, &c. Bellar. de amiss. grat. l. 5. c. 5. Sanctus Thomas, quem imprimis Catholici sequuntur. Innocent. 3. ser. Ecce plus quam Salomon hic. Scriptoribus cunctis exceptis Canonicis praeponit.
• i 1.111

  Can loc. lib. 6. cap. 1. Alph. Castr. cont. 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.
• k 1.112

  Arbor. Theo∣soph. l 5. c 5 Ec∣clesia fundata est super petram, non super Pe∣trum.
• l 1.113

  Apol. praefat. §. 20. 21. 22. &c.
• m 1.114

  Sander visib. monarch. l. 2. c. 4.
• n 1.115

  Rel c. 3. q. 5. ar. 2. concl. 3. p. 393. Bellar. de Pon∣tif. 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.
• o 1.116

  Stapl. Rel. c. 4 q. 2. ad. 5. & qu. 5. p. 495. Grets. def. Bel. de Script. p. 1515. 1042. 1443. &c.
• p 1.117

  Dried. de dog. eccl. l. 2. c. 3. Concedimus maiorem esse authoritatem sacrae Scripturae, quam Ecclesiae quae nunc est in terris, &c.
• * 1.118

  Dried. ib. p. 55.
• q 1.119

  Suar. to. 3. d. 65 Henriq. sum. mor. l. 8. c. 32. Greg Val to. 4. d 6. q. 11. p. 2.
• r 1.120

  Stapl. Prompt. Cath. p. 3. ser. E∣piphan. p 29.
• s 1.121

  Contaren. Christ. instr. p. 212.
• t 1.122

  Caietan. com. 1 Cor. 14. Hac Pauli doctrina habetur, quod melius est ad ae∣dificationē ec∣clesiae, orationes publicas, quae audiente populo dicuntur, dici lingua commu∣ni clericis & po∣pulo, quam Latine. Tho. Aqu com. 1. Cor. 14. lect. 3. Plus lucratur, qui orat & in∣telligit, quam qui lingua tan∣tum orat, &c. Chrys. de fide Annae hom. 2. Illa potissimum est deprecatio, quū ab intimis voces sursum feruntur, hoc praecipue men∣tis est exercita∣tae, non intentio∣ne vocis, sed ani∣mi feruore pre∣cationem absol∣uere. Vide Cassand. Leiturg. c 36.
• u 1.123

  Sixt. Sen. bibl. l. 6. annot. 243. who citeth Catharinus.
• x 1.124

  Grat. de poen. d. 5. c. conuertimini. & ca. Quamuis. Glossa. Panormi∣tan. B. Rhen. sup. Tertul. de poen. Al. Hal. 4. q. 18. citat quosdam, &c.
• y 1.125

  Scot 4. d. 17. q. 1. ar. 1. Gabr. 4. d. 17. q. 1.
• z 1.126

  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.
• a 1.127

  Suar. 4. d. 35. §. 1. Neque in ipsa contritione includi votum confessionis, se∣cluso praecepto.
• b 1.128

  Reade before part 1. chap. 1. paragr. 2.
• c 1.129

  Tanner. Iesuit colloq Ratisb. fess. 11. pag. 353.
• * 1.130

  Flores. Theo log. quaest. in l. 4. sent q. 5. ar. 1. An panis in corpus Christi conuer∣ratur? Resp. Qua tuor sunt opini¦ones. Prima est Durandi, qui omnino negat Transubstāt. &c. Caietanus affir∣mat panem trā∣substantiati in corpus Christi, concedit nihilominus, rem quae erat panis, manere, & esse corpus Christi. Haec est omnino sugiēda; ex ea enim sequitur conuersionē istā in corpus Chr. nō esse transubstantiationē.
• d 1.131

  Lomb. 4. d. 8. Ex pane fit cor∣pus Christi, & vinū fit sanguis. d. 10. De pane fit caro Christi.
• e 1.132

  Extr. de sum. Trin. tit. 1. & ca. Cum Marthae.
• f 1.133

  Biel in Can. Miss. lect. 4. ser. discip. s. 111. cited by B. Iewel. repl. ar. 21. pag. 452.
• g 1.134

  Trid. Concil. sess. 13. c. 4.
• h 1.135

  Bellar. de Eu∣char. l. 1. c. 11. & l. 3. c. 18. & de Missa. l. 1. c. 27. Becan. de Euch. Cath c. 2.
• i 1.136

  Suar. 3. d. 75. §. 4. Per solam actionem addu∣ctiuam reuera non explicatur vera conuersio substantialis & transubstātiatio, sed solum trans∣locatio quaedā. Quando vna substantia solū succedit loco al∣terius, non po∣test proprie dici, vna conuerti in aliam.
• k 1.137

  De consecr. d. 2. c. Ego Berengar. Sensualiter non solum sacramentum: sed in veritate manibus sacerdotum tractari, frangi, & fidelium dentibus atteri.
• l 1.138

  De Euchar. l. 1. c. 11.