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.

Vntruth 4. Wherein Doctor White is challenged, for af∣firming the vnitie of Faith and doctrine among the Protestants.

T. W. For the iustifying of the Protestants doctrine, M. White saith, of the book intituled, the harmony of confessions; If the Iesuite can shew in this booke (wherein the parti∣cular Churches set downe and name the articles of their faith) any iarre in dogmaticall points of faith, I am con∣tent you beleeue him in all the rest. Here the Reader hath a bold assertion, which the more easily to win a credulous eare, is steeped in musk: but I feare Maister Doctor, the note diapason, which implyeth an absolute and generall concord, will here be

wanting, &c. And then the Popish Priest produceth sixe ex∣amples of doctrine out of the Harmony of confessions, which he pretendeth to be discordious with the doctrine of the Church of England, and of the Caluinists in France and Germany.

Answ. If you will proceede substantially, and prooue that there is discord of faith and doctrine among the Pro∣testants, you must performe these two things: 1. pro∣duce principall parts of doctrine belonging to the maine obiect of faitho, and demonstrate, that the Protestant Churches which are reputed Orthodoxe, (for we haue nothing to doe with Anabaptists, Arrians, &c.) are diui∣ded in these: 2. You must also giue instance in such per∣sons, as are reputed sound members and vitall parts of the seuerall Churches wherein they liue; not of Nouellists, incendiaries, and extrauagants, which are condemned, and resisted by the sound and best parts of the Church. Rom. 16.17.

These things bring premised, let the places produced by you out of the Harmonie of Confessions be exami∣ned.

T. W. We finde this Harmony to teach; That sinnes are eftsoones punished, euen in this life, as Dauids, Manasses, &c. and the punishments may be mitigated by good workes. See here how fully it acknowledgeth the abster siue nature of penance and satisfaction.

Answ. 1. You do not faithfully recite the words of the confession of Auspurge, but haue omitted part thereof, and namely that part which explicateth their true mea∣ning. The whole words are; We giue warning of this also, that sinnes are eftsoones punished with temporall punishments in this life, as Dauid, Manasses, and many other were puni∣shed:

and we teach, that these punishments may be mitigated by good workes, and the whole practise of repentance, as Paul declareth, 1. Cor. 11.31. If we would iudge our selues, we should not be iudged.

Ans. The Popish Priest hath omitted these words; With temporall punishments in this life: and also the latter part of the sentence, The whole practise of repentance, &c. 1. The confession acknowledgeth onely a temporal punish∣ment of sinne in this life for iust persons: The Papists ex∣tend the temporall punishment of sinne to Purgatorie in the life to comep. 2. The confession teacheth, that good workes mitigate temporall punishments by way of impetration, and as they be actions of repentance: The Papists teach, they doe it as a satisfaction and compen∣sationq of Gods iustice.

Secondly, whereas you say, that the place alledged, fully acknowledgeth the abstersiue nature of penance & satisfaction: you should rather haue said foully; for the said confession in that Sectionr, expreslie reproueth Po∣pish satisfactions, saying; that they obscure the benefite of Christs redemption.

Thirdly, whereas euerie difference and contrariety is betweene two or many: you haue alledged certaine spee∣ches out of the harmony of confessions, without paral∣leling the same with any contrary assertion; and so you proue no disagreement of the Protestants by the said confessions, but onely deliuer what some of them teach.

T. W. This obedience towards the law is a kind of iustice, (marke you this discord) and deserueth reward.

Answ. These Authors presently after the place alled∣ged, explicate their meaning, saying; After that the person

is reconciled to God, and made iust by faith, his obedience is ac∣cepted and pleaseth God, & is reputed a certain kind of iustice. The Papists esteeme inhaerent righteousnesse, to be per∣fect and absolute iustice, such as God cannot refuse or condemne by his laws. These Protestants in their confes∣sion, teach, that it is iustice in an imperfect maner, or low degree of iustice, eleuated hereunto by Gods free accep∣tation, and not by rigor of iusticet: And in this their Te∣net all learned Protestants concurre with them.

2. Whereas they say, that our obedience deserueth reward; they vse the word merit or deserue, as the anci∣ent Fathers did, for to obtaine, procure, and impetrateu, and not for meriting properly and by condignitie, as the moderne Papists do.

T. W. Like as the preaching of penance is generall, euen so the promise of grace is generall, &c. Heere needeth no disputation of predestination, or such like, for the promise is generall.

Answ. The preaching and promise of grace is vniuer∣sall, in regard of all kinds and states of peoplex. Act. 10.35. Gal. 3.28. Col. 3.11. to whom the Ministers of the Gospell must in their preaching and doctrine offer the same in common, without respect of persons. But if it be vniuersall in regard of efficacie, or in respect of the prea∣ching thereof, to euery particular person, and euery na∣tion at all times, how commeth it to passe, that so many Infants deceasse without baptisme (which you say to them is damnabley?) And so many Nations, to wit, the Indians, before your Fryers and Bandogges came among

themz, wanted preaching, Sacraments, and all meanes of saluation? And wherefore do Thomas of Aquine, Bel∣larmine, and the rest of your Doctors handle the doc∣trine of predestination, if the same be false or dangerous?

But whereas the confession of Auspurg saith: There needeth no disputation of predestination; it condemneth vndiscreet and curious disputing of predestinationa, such as passeth the bounds of Gods reuealed word, or is diui∣ded from the doctrine of repentance and good workes: otherwise you cannot be ignorant that both the sacred Scripture and the primitiue Fathersb, maintaine the prea∣ching of predestination.

Lastly, the Popish Priest, to confirme his supposed dis∣cord betweene this confession of Auspurge and the Pro∣testants of England, should haue done well, to haue set downe wherein the Church of Englandc varieth from this confession, in any of the former assertions.

T. W. As touching priuate confession, &c. we affirme, that the ceremony of priuate absolution is to be retained in the Church, and we do constantly retaine it.

Answ. The Popish Priest concealing part of the speech, would insinuate, that the confession of Saxony appro∣ueth auricular confession and Popish absolution; but that this is false, appeareth by the words placed in the mar∣gentd.

2. The Church of England approueth priuate confes∣sion of sinnes vnto the Minister, and alloweth priuate ab∣solution thereupone; and yet condemneth Popish auti∣cular confession imposed by necessity, and requiring par∣ticular

emuneration of all mortall sinnes: And also, the making absolution a Sacrament of the Church; and as∣cribing the efficacy of remission of sinnes, to the external word pronounced by the Priest.

Suarezf the Iesuite saith; That Sacraments (among which penitentiall absolution is one) effect grace, not on∣ly by their forme, but also by their very matter, and that they haue a physicall efficiency in conferring of grace, like Christs humanitieg. Bosius saithh; They ingenerate Diuinitie, like the tree of life in Paradise, immediatly without any preuious motion or thought of mans mind, and that the Sacrament of Penance conferreth grace, without any precedent disposition, more then attritioni, (which according to sundry popish Doctors, implyeth no formall purpose of forsaking sink, nor any sorrow, either sensitiue or intellectuall for the same, but is a velleityl or wishing, one were able to be sor∣rie for sinne and could forsake it; or an imperfect sorrow proceeding from feare of punishment or worldly occasi∣ons, and not from the loue of God.)

This doctrine of Popish absolution, the Saxon con∣fession, and the Church of England condemne: but absolution, publike or priuate, agreeable to the Scrip∣ture, both in the outward discipline of the Churchm, Math. 18.18. and in the ministery of the word and Sa∣craments, and remission of sinnes, conferred by God

therein, we maintaine and iustifieb.

T. W. In like sort he saith, that Bishops haue iurisdi∣ction to forgiue sinnes.

Answ. The Chureh of Englandc c and other Prote∣stants beleeue, that Bishops and Ministers haue receiued the keyes of the kingdome of heauen. Mat. 16.19. and by preaching the Gospell and administring the Sacraments they forgiue sinnes.d Ioh. 20.23. 1. Cor. 4.15. 1. Tim. 4.16.

The difference betweene the Papists and vs, is tou∣ching the manner, how they remit sinnes: Concerning which we teach three things. 1. Negatiue: The whole au∣thoritie and efficacie of taking away sinnes, by way of condonation and purging sinne, is in God and Christ onely. Esay 43.12. Luke 5.21.24. And this in former dayes was the iudgement of the Fatherse and principall Schoolemenf. 2. The Pastors and Ministers of Christ forgiue sinnes two manner of waies. 1. By coapting and preparing sinners, that they may be capable of forgiue∣nesse, and haue in them such dispositionsg of faith, re∣pentance, and vertue wrought by the Ministerie, Rom. 10.17. Act. 11.14. And also such outward seales as God requireth to be preuious vnto remission of sinnes, Mar. 16.16. 2. As Embassadors, messengers and keepers of the outward seale, they manifesth and externally seale,

and apply the grace and forgiuenesse, which God at the vse of the word and sacraments doth himselfe conferre.

But our moderne Papists affirme, that Bishops and Priests forgiue sinnes by the word of absolution, in such a manner, as Christ wrought miracles, and forgaue sinnes by his voice.a Ioh. 11.43. by a true and physicall efficiencie, reaching to the very production of grace, and dissolution and destruction of sinneb.

T. W. Finally, not to rest vpon euery particular, we find there: We do not speake of the Church, as if we should speake of Platoes Idea, but of such a Church as may be seene and heard, &c. The eternall Father will haue his Sonne to be heard among all mankind.

Answ. 1. All the Protestants beleeue this doctrine; to wit, that the Church by the ordinance of Christ ought to be a visible societie, (and not a Platonicall Idea) of people professing the Gospel of Christ sincerely, &c. But ab offi∣cio, from that which ought to be, to the being it selfe, it alwaies followeth not: and by the frailty and error of man, and especially by the tyrannie of Antichrist, it hath hapned that the Church for certaine ages hath wanted part of this perfection; and yet in the mistie darknesse of superstition, God preserued some Pastors and people vi∣sibly professing the truth of religion, in the foundation, though the same were infected with error and supersti∣tion in other points. And the state of the question, be∣tweene you and vs, is not, whether there be alwaies vpon earth a visible Church: but concerning the manner of the visibilitie; whereof I haue treated beforec.

T.W. Now I appeale to Master White, whether there be

in these points, any concordance betweene the Harmony of confessions, and the English Protestants, Caluinists, &c.

Answ. Your appeale to Master White is ridiculous, and onely vsed for ostentation: for you haue not produ∣ced so much as one particular instance, of any doctrine taught by the Church of England, repugnant to these points deliuered in the Harmony of confessions; and therefore you may rather appeale to that blacke one, who set you aworke in this businesse, then to Master White, who can obserue nothing but darknesse and follie in you. Hic niger est, &c.

Notes

• o

  Aq. 2. 2. q. 2. ar. 5. Fidei obie∣ctum per se, &c per accidens & secundatio. Stapl. dapl. l. 1. c 12. n. 3. Om¦nes qui Spiritum sanctum habēt, de rebus ad re∣ligionem ne∣cessario perti∣nentibus, &c. pe∣rinde sent••unt. Aug cont. ul. l. 1 Alia ••unt in qui bus inter se, ali quando etiam optimi atque doctissimi re∣gu ae cath. de∣fen••ores, salua fidei compage, non conso aut. De Ciuit Dei, l 15. c. 5. Pug∣nant inter se bo∣ni & mali, &c.
• p

  Bellar. de Purg l. 1. c. 7.
• q

  Stapl. antidot. apost. 1. Cor 11. pag. 651. Sunt verae compensa∣tiones & satisfa∣ctiones praete∣ritorum pecca∣torum.
• r

  Harm. Confes. c. 8 ar. 3. de con∣fess. Non one∣ramus consci∣entias satisfacti∣onibus, &c. Satisfactiones obscurabant beneficium Christi.
• s

  Vasq 1. 2. p. 2. d. 122. c. 3. Sunt ita perfecte me∣ritoria, vt nul∣lum habeant de∣fectum, ob quē vita aeterna illis denegari possit. Bellarm. de iu∣stif. l. 2. c. 10. Maldonat. cont. to. 2. de poenit. pag. 84. Deus accepta habere debet, velit no∣lit, &c.
• t

  Anselm. pro∣solog. cap. 10. Iustus es, non quia nobis red∣dis debitum, sed quia facis quod te decet summe bo∣num.
• u

  Reade part 1. chap. 1. obs. 4. of M••rite, in this booke. Chrys. 2. Cor. hom. 27. Deus hoc in merce∣dem imputat, non quod iuste nobis debeat: sed quod mise∣ricors est & pius.
• x

  Aug. enchir. c. 103.
• y

  Bellarm. de Baptism. c. 4. Quos Deus praedestina∣uit, ijs remedia ad salutem efficacissime prouidit. Proinde omnes qui in infantia moriuntur, si praedestinati sunt, sine dubio baptizantur; & contra, si reprobi sunt, non baptizantur.
• z

  Benzo. hist. nou orb. l. 3 c. 5. Ouieden. hist. indor. l. 16. c. 11. Phil. Camerar. med. hist. p. 1. c. 38. These au∣thors report, that the Spani∣ards fed their mastiue dogges with the mise∣rable Indies: and how an old woman pursued by a bandogge, kneeled downe, and held out the Captaines letter to the mastiue, and escaped the very dog being more pitifull then the Spa∣niard, &c.
• a

  Vide Prosper. ep. de lib. arb. ad Rufin.
• b

  Aug. de bono perse c. 15. & 16. Prosp. ad excerp Genuens. resp. ad. dub. 10. in fine.
• c

  Articles, 1562. ar. 17.
• d

  Harmo. con∣fess. sect. 8. Sax∣on. confess. ar. 16 Nec diuinitus mandata est, &c. nec possibilis.
• e

  Apol. Church Engl. p. 2. ch. 6. & Iuel def. pag 141. & 149. Abuses and errors set apart, we do no more mislike priuate confession, then a priuate Sermon. Communion book, visitation of the sicke.
• f

  Suar. tom. 3. d 2. §. 2.
• g

  Ibid. d. 9. §. Per v••ram & physicam effi∣cientiam, sicut humanitas Christi.
• h

  Bos. de sig. lib. 1. c 10. & 11. Non per obtu∣tum cogitatio∣nis vllius, &c. Sacramento rum vis, praece∣dit omnibus fa∣ctis, & cogi∣tatis nostris: diuinitatem in∣generat tan∣quam arbor vitae in para∣diso.
• i

  Coster. enchir. c. de poenit. Sola attritione, &c. Greg. Val. to. 4. d. 7. q. 8. p. 3.
• k

  Vega pro concil. l. 13. c. 21. Non est necessarium ad remissionem pec. propo∣situm formale vitandi pecc. Cap. 25. Nollent patrasse, & tamen non dolent, dolore sensitiuo aut intellectiuo.
• l

  Stapl. Antid. Rom. 7. v. 15. Leuis & debilis affectus, qualem scholastici vellei∣tatem vocant. Acost. de salut. Indor. l. 6. c. 11. Mald. sum. q. 16 ar. 1. Tol. instruct. sac. l. 3. c. 5. Caie∣tan. opusc. tom. 1. tract. 4. quaest. 1. Non intendit, actualiter committere pecc. mortale, nec inten∣dit mutare statum suum, quo detinetur in peccato mortali, vt patet in concubinarijs, vsurarijs, &c. qui consitentur peccata sua, displicetq́ue ijs peccasse, habentq́ue velleitatem relinquendi pec. non tamen deserunt concubinatum, aut restituunt vsuras, &c. & haec displicentia cum eiusmodi velleitate Attritio dici potest, &c, est valde communis, & communiter vocatur Attritio. Est à vo∣luntate siue charitate.
• m

  Caluin. instit. l. 4. c. 11. §. 2.
• b

  Chem. exam. Concil. Trid. p. 2. pa. 221.
• c

  Herbr. de Clan. n. 31. in disp. Ser∣uice booke of the Church of Engl. in visit. of the sicke.

  Chem. Ib. in ab∣solutione Deus ipse per ministe∣rium euangelij remittit pecc. singulis creden∣tibus.
• c

  Apol. angl. p 2. Ch. 6.
• d

  Aug. cōt. Par∣men. l. 2. c 11. per euangelium in cuius praedica∣tione sp. sanctus operatur. Cypr. ep. 76. n. 8. Cyril. Alex. in Ioh. l. 12. c. 56.
• e

  Aug. cited by Lombard. l. 4. d. 18. Nemo tollit pecc. nisi solus Deus. Hieron. com. Math. 16. & su••er 14 cap. ••sa. Chrys in Ioh hom. 85. Ambros. de Cain. & Abel. l. 2. c. 4. & serm. 66. de natal. Petri & Pauli.
• f

  Al. Hal 4. q. 11. M. 1. ad arg. Bonau. 4. d. 18. q. 1. Scot. 4. d. 19. ad quaest. Caietan. com. Ioh. 20. Vis & efficacia re∣missionis non in discipulis, sed in Deo remittente. Altisiodor. sum. lib. 4. tr. 6. cap. 8. q. 2.
• g

  Aq. 4. d. 18. ad 2. Neque sacramentum poenitentiae &c. operando perting it directe ad gratiam, nec ad culpae Remiss. sed dispositiue. Ferus com. Math. 16. Ea adhibent per quae Deus remittit. pecc. & gratiam dat.
• h

  Gab. 2. d. 27. q. vnic. du. 5. Sacerdos absoluendo confitentem, pronunciat eum absolutum, non remittit peccatū. Scot. 4 d. 18. Sacerdotes dimittunt ostendendo & manifestando. Bonauent. 4. d. 18. Sacerdotes habent se ad modum demostrantis, &c. Bucer. script. Angl. apol. ad Edw. Fox. pag. 675. Nec dubitant dom. nostrum Iesum, in ecclesia sua nobis praesentem, ipsum{que} pecc. remittere in coelis, dum ecclesia eius iussu & ministerio peccata remittit in terris.
• a

  Suar. 3. d. 9. §. 2. Per veram & physicam effici¦entiam, attin∣gentia veram gratiae producti∣onem, sicut Christus sua hu¦m••nitate, tan∣gendo vel lo∣quendo ••acrebat miracula. Tolet. com. Luc. 5. annot. 41. pari¦ratione proce∣dunt potestas miraculorum & potestas remit∣tendi peccata. Chat. Trid. de poenit. Neque aliter accipienda est vox sacerdo∣tis peccata con∣donantis, quam vox Christi, qui ait paralyti∣co, Math. 9. con∣fide fili, remit∣tuntur tibi pecc. tua. Stapl. Antid. Ioh. 20. Remit∣tunt pecc. vere sicut Christus remisit, verbo absolutionis non praedicationis, verbo efficaci, &c. Non verbo testimonij.
• b

  Bel. de poenit. l. 3. c. 2. Dedit donum pecc. remittendi, non concionando, &c. sed plane extinguendo, & dissoluēdo.
• c

  Part. 1. Ch. 3. paragr. 2. obseru. touching Churches visibilitie.