and explaned Page 53. 54 The summe of the second answere touching the true meaning of the Scripture 1 The substance and soule of the scripture is the true meaning Page 59 2 The sense is not that which most hold but which is agreeable to the scripture ibid. nota 3 Papists make the Church the interpreter of scriptures that is first Bishops then Councels in their defect the Pope for he so challengeth it that whatsoeuer he thinketh that must be the meaning of it Page 60 4 It is very absurd to hang the sense of the scriptures vpon one mans iudgement especially vpon the Pope so vnlearned and absurd an interpreter as many of them haue bin Page 60. 61 5 They teach the sense of the scripture may be changed with the times and occasions Page 61 6 Foure senses of euery scripture made by Papists Page 61. 62 7 The manner of interpreting the scriptures amongst Protestants which is auncient and safe Page 62 8 Protestants do not exclude Christ from the supper as Papists falsely accuse them yet they include him not in it as Papists do his naturall body they place in heauen but the virtue communion and benefit of this body they exclude not but mainteâ—â— that whole Christ is present to each mans faith Page 63 9 Christ is as present in Baptisme and was to the Fathers as in the Supper ibid. nota 10 The popish and false interpretation of these words This is my body this my bloud confuted by the same rule whereby Campian would confirme them that is by conference of them with the words adioyning Page 64. 65 11 That the words of the sacrament bee figuratiue is proued by the induction of other sacraments Page 65. 66 12 There is no miracle in the sacrament Page 67 13 Papists affirme that the wicked eate the body of Christ as well as the beleeuer Page 67 14 All antiquity is on the Protestants side for the interpretation of the words of the sacrament against the Papists and so their transubstantiation is a new inuention Page 67 15 The testimonies of Tertullian and Augustine alleadged and of Theodoret. Page 68. 69 16 The testimonie of Macarius a Monke Page 70 17 Campian dealeth vnequally pressing the Protestants to leaue the iudgement of the scripture and stand to the iudgement of the Pope being an enemy to them Page 71 The summe of the third answere touching the nature of the Church 1 The true notes of the Church whose present being maketh a true Church whose absence marreth and ouerthroweth it are the word the whole and pure sacraments Page 77. 78 2 The Church is more hid and vnknowne then the Scripture Page 78. nota 3 The Church is euer and must be vpon the earth and oftentimes inuisible compared therefore of Augustine to the Moone Page 78 4 In the daies of Ahab and of Christ it was inuisible or scarce visible Page 80 5 Succession not necessary to the being of the Church for it hath bin and yet no Church as in the Church of the Iews Page 81 6 The small number of the faithfull as Christs 〈◊〉 Pag. 82 7 What is a visible Church Page 82. 83 8 Though perticular Churches are visible it followeth not that the Catholike Church is euer visible ibid. 9 The antiquitie of our faith and doctrine is from the Apostles time Page 83. 84 10 Superstitious growing vpon the Church Page 84 11 The growing of the Popes authority to the height it is now at 84. nota 12 The bringing of Images into the Church Page 84. nota 13 The Grecians not subiect to the Romish Church ibid. 14 The vow of virginitie not vnderstood by faith in S. Paul and what is meant by it Page 86. nota 15 To what Church the Protestants will subscribe Page 87 16 In the visible Church are both good and hypocrites in the inuisible only godly and faithfull men Page 88 17 The distinction of visible and inuisible make not two Churches but one and how they differ and what the Catholike Church is nota The summe of the fourth Answere touching generall Councels 1 Protestants with consent of antiquitie prefer the Scripture before Councels Page 94. nota 2 Nazianzenes hard censure of Councels Page 95 3 The first Councell hold by the Apostles and Church by necessarie consequent condemneth the multitude of popish ceâ—â—â—â—nies Page 96 4 Augustine condemneth the multitude of ceremonies in his time how would he complaine if he saw the multitude of popish ceremonies Page 96 5 Gregories speech expounded touching the foure generall Councels Page 97 6 The iudgement of the Church of England touching the foure generall Councels Page 98 7 The Popes may not haue Peters honour seeing they haue not his vertues and pietâ—â— 99 8 The Canon of the Councell of Nice vtterly ouerthrowed the supremacie of the Pope giuing him no authoritie ouer other churches no more then others ouer his Page 100. 101 9 The Councell of Calcedon doth not confirme the Popes supremacie but ouerthrowes it The Councell gaue to the church of Râ—â—â— greater prerogatiues because it was the chiefe seate of the Empire and not for any law of God and made the Bishop of Constantinople equall with the Bishop of Rome Page 101. 102 10 The Councell of Constantinople gaue vnto the sea of Rome the honour of precedence and place not of authority Page 103 11 The Councell of Ephesus ascribeth no more to the Bishop of Rome then to other Bishops ibid. 12 The Councell of Nice doth not establish the vnbloudie sacrifice of the altar for in the canon named there is no mention of sacrifice or altar Page 104 13 The Fathers haue called the Lords Supper an vnbloudie sacrifice because it is without bloud and not because no bloud is then shed Page 105 14 Saincts departed know neither vs nor the things we do or slâ—â—â—d in need of no reason then we should pray vnto them though the custome be auncient it hath no warrant Page 106 15 Saincts departed know our generall conditions as we theirs not our perticular state nota 16 S. Paul prayed not to the Romanes and Corinthians as Papists do to Saincts but required of them a christian dutie nota 17 The Councell of Calcedon admiâ—teth ministring Widowes who are but 40. yeares of age forbidding them marriage when as S. Paul would haue them 60. before they be admitted Page 107 18 Duraeus confesseth that in the first age they did not prefer continone is before marriage nota 19 They who haue vowed single life and cannot performe it haue done euill in vowing but not in marrying and for to vow things not in our power is to mock God Page 108 20 Chastitie and single life is not in mans power nota 21 Cyprian alloweth Virgins who haue vowed virginitie if they cannot liue honestly to marry Page 109 22 Campian maketh the Councell of Trent and other Councels equall with the foure Euangelists Page 110 23 Priuate men alleadging the scripture rather to be beleeued then the
256. nota 68 A belieuing man may haue remission of his sinnes though the Minister who pronounceth it intend no such thing pag. 256 69 It is not the dutie of the Minister of the Gospell to reade prayers by the houre but to giue diligence to reading exhortation and doctrine pag. 257 70 Christians are bound to obey the lawes of Magistrates but are freed from the religion of them Their particular lawes binde not the conscience though men must obey their gouernment for conscience sake pag. 267. â—58 nota The summe of the ninth Answere touching the sophismes of the Aduersarie 1 Iesuits be chiefe Sophisters and kings of all other in the kingdome of Poperie pag. 263 2 The sophismes of the Papists by which they would ouerthrow the marriage of Ministers and Deacons pag. 264 3 Pope Innocent thought marriage dutie to be an vnholy thing ibid. nota 4 Their sophismes for the Popes supremacie and his excellencie aboue the Emperor that he is not to be reprooued that he cannot erre pag. 265. 266. 267 5 Though one Pastor haue rule ouer one flocke it followeth not one must haue ouer all ibid. nota 6 Their sophismes for priuat Masse the Priests communicating alone that the people must haue onely one part pag. 267 7 Their sophismes that prayers must bee in an vnknowne 〈◊〉 us that the people may not reade the Scriptures pag. 268 8 Their sophismes that the bread is Christs bodie and that it is to be worshipped that election is for merit ibid. 9 Their sophismes that the sicke should bee anoynted that marriage is a sacrament That a Monkish life is warrantable by the examples of Elias and Iohn Baptist but it is vnsound pag. 269. nota 10 Their sophismes that there are seuen Sacraments that images must be set vp in Churches That we are iustified by charitie and not by faith ibid. 11 Their sophismes that men haue free will that Christ deliuered the Fathers out of Lambus that the authoritie of the Church is aboue the Scripture pag. 270 12 Their sophismes that all things are not written which are necessarie to saluation That men passe thorough the fire of Purgatorie to eternall life pag. 271 13 The place 2. Thes 2.15 doth not establish traditioÌ„s ibid. nota 14 The 1. Cor. 3.15 doth not prooue Purgatorie ibid. nota 15 Some sophismes of Campians ibid. 16 It is no sophisme from the commendation of mariage to ouerthrow the vow of virginitie pag. 272 17 The Prelates haue spoken most basely and impiously of mariage like to the ancient Heretikes pag. 273 18 They prefer virginitie before it without any Scripture and yet they make it a Sacrament and virginitie none pag. 272. nota 19 Mariage is honourable in all and impure in to degree pag. 273 20 Protestats vse no sophisme in disputing against merits ibid. 21 Papists teach that their merits dipped in Christs blood doth merit saluation that is that Christ hath merited by his blood that men might merit saluation pag. 274 22 That good works cannot merit is proued ibid. nota pag. 275 23 Neither Angels can nor Adam could merit any thing ibid. nota 24 Protestants vse no sophisme in disputing against worship of Saints ibid. 25 Saints are not to be worshipped or prayed vnto 275. nota 26 Duraeus saith the Saints are in farre distant places at once 276. nota 27 Papists blasphemies touching the Virgin Mary ibid. 28 Protestants vse no sophisme in disputing against the Masse and Purgatorie 277 29 Neither Masse nor Purgatorie is to be found in the scripture neither the names nor the things are there ibid. 30 In the Supper thâ—re was no sacrifice neither now can be nor vnbloodie sacrifice 278. nota 31 There is neither the name nor the office of a Priest in the new Testament appropriated to any one kinde of men 279 32 There is no sacrifice in the Gospell but that which is common to all to offer 280 33 The Church hath lawfull power to chuse her Ministers 280 nota 34 The Papists choise of meate and their set daies of fasting are ridiculous and superstitious 281 35 The examples of Elisha Daniel and Iohn Baptist will not warrant Popish fasts 282. nota 36 S. Paul reprooued the Galathians for obseruing dayes and times because they accounted it necessarie to saluation as Papists doe now teach 282. nota 37 Papists fastings condemned by the 1. Tim. 4.23 and differ from the old Christian fast ibid. 38 Aeâ—â—â—s was not condemned of the Church as an heretike for iudging of fasting as Protestants doe 283. nota 39 Auncient Christians fasted voluntarily not by canon or precept ibid. 40 The word Sacraments are the true notes of the Church 283.284 41 The Fathers in the greatest matters are wholy the Protestants 285. nota 42 Papists preferre the Fathers before the Canonicall Scriptures ibid. nota 43 By Aquinas his iudgement things are necessarily prooued by the Scripture but only probably by the Fathers ibid. The summe of the tenth Answere touching all manner of Witnesses 1 It is Campians witlesse kind of reasoning wheÌ„ an enumeration of all kind of witnesses to coÌ„clude all are on his side 299 2 They only find the way spoken of Isay 35.8 who are taught by Christ and be holy 300. nota 3 In visible particular Churches are good and bad not in the inuisible Catholike Church ibid. nota 4 No Iesuite nor any Papist can be in heauen because they haue the marke of the beast 301 5 Many Bishops of Rome are in heauen but neuer a Pope ibid. 6 Ignatius was not on the Papists side because he taught that a Bishop was aboue a King for Protestants hold the same for the administration of the offices of a Bishop Yet the King aboue him in commaunding him to doe them and in puâ—â—shing him if he neglect them 301.302 7 Protestants receiue Traditions so long as they agre with the writingâ— of the Apostles ibid. 8 Neither Telesphorus reuiued nor the Apostles ordained the fast of Lent ibid. nota 303 9 The decretall epistles of the Pope were not framed by them but by their parasites ibid. 10 Iâ—enaeus allowed not the succession of Bishops in Rome but while there was succession of truth with it ibid. 11 Victor could not make the Churches of Asia keepe Easter after the manner of the Romane Church but the Councell of Nice preuailed more ibid. nota 12 The Church of Smyrna neuer gathered the bones of Polycarpe for reliques but to burie them 304 13 Cornelius the Pope could neuer abolish the error which Cyprian and the Church of Affrike did hold ibid. nota 14 Sixtus was no more on the Papists side then on the Protestants because he had Deacons to help him to celebrate diuine seruice ibid. 15 Helenâ— iâ—â—he found the Crosse yet she worshipped it not as Pâ—pâ—â—tâ— do aâ—d thâ—t with â—aâ—râ—a 305. nota 16 Monâ—â—â— deâ—ired not to be sacrificed for at the Mâ—â—â—e for remission of sinne but to be
bookes belong to the old Testament I sent them here vnder written vnto you And this it may be induced Augustine to attribute the more to this booke and yet it cannot be proued hence as you would haue it that this booke was Authenticall and Canonicall by the account of the Church for Augustine himselfe witnesseth that it was not allowed as Canonicall by the iudgement of the Church neither indeed if the Church would haue giuen it all the allowance she could could she haue made it Authenticall except it had before it owne Authenticalnes in it selfe from aboue But you who glory so greatly in Antiquitie in the voice of the Church in Councels what will you answere to the Laodicene Councell Concil Laodic Canon 59. which forbids the reading of those bookes which are without the Canon and commaundeth the reading of those only which are of the Canon of the old and new Testament f DVR It hath been answered a thousand times that as yet in this age all the bookes vvere not receiued into the Canon WHIT. pag. 102. Then by your confession for 300. yeeres after Christ these bookes were not in the Canon it skilleth not much what the latter Churches haue affirmed when the purest and most auncient Churches affirme the same wedo DVR The Councels of Carthage Florence and Trent haue allovved them for Canonicall WHIT. pag. 102. We acknowledge not the two last to be lawfull Councels the first allowed it for manners not doctrine and faith and if the authoritie of it bee so great with you then you may not call your Pope vniuersall Bishoppe for that Councell denied it to him Carthag 3. cap. 26. distinct 99. prima sedis But which are they are all those which the Tridentine Councell hath put in the Catalogue nothing lesse but those only which our Church doth hold Canonicall If Campian you will stand to the iudgement of this Councell neither the booke of Wisdome nor any one of the other shall haue place among the Canonicall Scriptures Now then whatsoeuer Augustine should say if he were aliue doth not much trouble vs for whatsoeuer he should say in this kind he could speake nothing against vs but it would touch the Fathers of the Laodicene Councell whose decree in this point touching the Canonicall Scriptures either he had seene or at least might take notice of it Now for the things which follow you shew much colour but little reason You call this a horrible and detestable shift Then doe you Campian if you can driue vs out of this hold Me thinketh it is so safe and well fortified that it will easily beare off and repell all your assaults Though say you their armes be blased neuer so far abroad by their owne disciples though they buy and sell benefices though in their sermons they cry out against Catholikes though they procure them the sword racke and gallowes yet are they ouercome naught set by horrible in mens sight and quite ouerthrowne But yet young Frier â—ow thus much by Gods blessing we hitherto stand vpright on our seete neither euer were we soyled at your hands but haue long agoe by the helpe of God scattered ouerthrowne and put to flight many of your armies And the whole huge forme of your pontificall and glorious synagogue hath long since tottered and in short time will fall to the ground as Dagon before the Arke vnlesse you Iesuits manfully vphold and susteine it for it is impossible for vs to be vanquished of you in the defence of this cause Therfore with good courage and cheerefulnes we pursue this flight nothing doubting but that the Lord in the end will represse you and all the enemies of his name and glorie and make you his footstoole And for that you write touching buying selling of benefices if any be yet amongst vs it is but the reliques of your wicked practises heretofore among vs. For you know the custome of the Romish Court you know their filthines their auarice their Simony yea you know how the whole world crieth out and that continually of your most gainfull Marchandizes Haue you now leisure since you left Rome to prie into our carriage are all things so wel at home that you can without shame find faults abroad Suppose you were now become honest and holy yet you shall neuer bee able to cleere your Church of those filthie blemishes wherewith it hath bin desiled in former times And if there be any yet amongst vs that vse so foule a trade they are well worthy to heare such reproaches from you as such practises do deserue But I maruell the lesse that you obiect to vs buying and selling of Benefices when you complaine of our crueltie Now good God are we so cruell and you so mild what shall I say to it or what answere may I make sure it is there is nothing more inhumane then cruelty or more opposite to a Christians vertue for the disciples of Christ ought to be gentle clement and meeke master-like what then are we more cruell then you I will neuer deny this triall that their cause should be iudged the worst whose cruelty appeares to be the greatest I call to witnes all the people of the Christian world who haue yet any sense of humanity and equity remaining in them Let Italy speake also Germany Spaine Fraunce and our England It were tedious to recite the horrible murders the fearefull burnings and exquisite punishments you exercised amongst vs. Your cruelty is knowne and is yet fresh in memory neither shall euer be buried in obliuion what like to these did we euer practise or wherein is our cruelty so great was it because we suffered not our throats to be cut by you nor receiued your weapons into our bodies nor laid our neckes vpon the block nor willingly gaue vp our liues that we might giue you leaue to liue as you list This is it indeed you wished for for this you labour and goe about we poore wretches are accounted cruell because we liue and liue to withstand your proceedings But I doubt not but all indifferent men do sufficiently discerne g DVR Campian himselfe had experience of your cruelty WHIT. pag. 105. If Campian was by publike proceeding condemned for treason and put to death who will accuse our cruelty and not the greatnes of his offence yea and that he suffered not for religion appeareth thus others who were condemned with him at the same time and for the same offence when they renounced the Popes authority of deposing of Kings and freeing of subiects from obedience were not put to death as he was how iniuriously you lay this crimination vpon vs for these things which you name as the sword the racke the gallowes and fier are the instruments of your cruelty and had it not been for these your Church had been ouerthrowne long agoe for by these weapons it was first founded after increased and is now maintained if once these faile you questionlesse it
any Schoole-learning that they will heedfully obserue how current these your conclusions be and examine them by the rules of right and true disputation And indeed to chuse I will there begin where you your selfe haue made an entrance We mainteine that it is lawfull for Ministers of the Gospell and for Deacons to be maried You skorne the arguments whereby we make it good Wherefore let vs consider what goodly stuffe is brought on your side for the contrarie Pope Innocent the second of that name Distinct 82 Proposuisti Rom. 8.8 thus concludeth you must suppose by diuine inspiration against these mariages They which are in b DVR Pope Innocent spake of Priests who had vowed single life of their ovvne accord but aftervvard yeelded to lust WHIT. pag. 735. Nay he spake that of all Deacons and Priests for hee saith further Distinct. 82. cap. proposuisti It is not lawfull to admit them to holy offices which vse carnall companie â—ith their wiues because it is written â—â—e yee holy for 〈◊〉 the Lord your God am holy for then hee esteemed marriage duty to bee an vnholie thing in it selfe not in respect of their vow of which he speaketh not a word the flesh cannot please God Tit. 1.15 Vnto the pure al things are pure but vnto them that are defiled and vnbeleeuing is nothing pure Be yee holy because I the Lord your God am holy And because S. Paul permitteth married people by consent to sleepe apart for a season to the end they may more conueniently giue themselues to fasting praier Distinct 31. Tenere here heÌ„ce the Pope gathereth that this is much more c DVR This argument is good and can haue no shew of error For aboue all men a Priest must be chaste saith Origen Homil. 6 4. in Leuit. Also Ierome and Ambrose and Epiphanius taught the same WHIT. pag. 736. Yea you erâ—e and mistake S. Paul in theree things 1. What he wrote to all Christians you expound of Lay-men only 2. He speaketh only of extraordinarie fasts prayer but you applie it vnto all sorts thereof That the Apostle speaketh of extraordinarie appeares 1. Because he hath ioyned fasting with them 1. Cor. 7.5.2 Because Christ and his Apostle haue commanded all to pray continually and so all ought to lâ—ue a single life 3. From a short abstinence of Lay-men you childishly would proue a perpetuall single life to be necessary for Ministers You abuse also Origens words play the heretike as if chastitie were contrary to matrimony whereas the Fathers of the Nicene Councell consented to Paphnutius who said openly that society with a lavvfull wiâ—e is chastitie Socrates lib. 1. cap. 11. Jerome indeed disputed too sophistically against matrimony seeking victory more then verity as himself confessed Ambrâ—se and Epiphanius disswaded Ministers only from second mâ—â—riages allowing their fiâ—st to be done of Priests whose office is to pray alwaies to offer that daily sacrifice Distinct 28 Decernimus Last of al seeing they must be a teÌ„ple of the Lord and an oratory of the spirit d DVR Tertullian vsed this same argument against second marriage WHIT. pag. 739. Tertullian therein erred with Montanus as all the learned know condemning second marriages of vncleannes not only in Ministers but in all Christians yet he himselfe being a Priest was married and liued with his wife continuing his Ministery so that he neither iudged marriage to be vncleanenes nor vnlavvfull in Ministers simplie but only second marriages they ought not to abase themselues with bed-pleasures vncleannesses Now out of all these he coÌ„cludeth that which he propounded that Deacons and Priests are flatlie forbidden to marry Harding and Dorman and others If these things be absurdly disputed let vs heare others Seuerall Pastors haue rule ouer seuerall flockes c DVR The Pope challengeth no Lordship ouer the Churches but professeth himselfe the seueruant of Gods seruants WHIT. pag. 740. But his deeâ—s bewray his tyranny for he prescribeth commandeth threatneth punisheth and doth whatsoeuer any Lord can do DVR You can disproâ—e this consequent by no argument WHIT. pag. 741. It is an absurd argument like these Euery seuerall man hath one head therefore all men must haue one head Euery seuerall flocke hath his shepheard therefore all flockes must haue one to rule them Againe no one man can possiblie teach and feed the whole Church with the Word and Sacrament as a faithfull Pastor should and may doe in a particular Church Christ only can thus feed al particular Churches which can neuer be made one visible body and therefore can haue none but Christ the generall head and Pastor ouer them DVR Ierome Cyprian and Ireneus haue written the same we doe WHIT. pag 742. Not one of them First Ierome defendeth the superiority of one Pastor in the Church not as a matter of accessitie but of conueniency to preuent schismes and saith that the Church is founded vpon all the Apostles alike and that euery one equally hath receiued the keies of the kingdome of heauen euen in that place where you quote him against Iouinian lib. 1. Secondly Cyprian coÌ„cludeth only that there should be but one Pastor in one Church and neuer thought vpon the Popes primacie but saith plainly that euery particular Bishop hath all whatsoeuer any one hath by right in the same booke which you alleadge of the Churches vnity Lastly Ireneus called the Romane the chiefe Church not for any superiority but because she excelled all others in constancie largenes fame and soundnes of faith therefore the Pope ought to haue dominion ouer all Churches Christ said to Peter feed my sheepe f DVR Jt is manifest by this place that Christ gaue greater authoritie of feeding to Peter than to the other Apostles and so made him head of all his Church WHIT. p. 744. It will not follow vpon this place that Peter had greater authority to feed or that he only must feede all for he said to them all alike Matth. 28.19 Goe yee teach all nations and Iob. 20 21. As the Father sent me so I send you Therefore he spake so often then to Peter to confirme him after his grieuous fall that he might not doubt of his Apostolicall calling as saith Augustines treatise on Iohn 123. so that it no whit concerneth the Pope therefore Peter is the chiefe principall Pastor of the Church The Lord made two great lights the Sunne g DVR The Pope vseth this as a similitude to amplifie not as an argument to prooue by authoritie WHIT. pag. 746. This is an idle shift a similitude is an argument and Johannes Andraeas would prooue hereby that the Pope excelleth the Emperor in dignitie seuentie times seuen degrees the Moone therfore the Pope excelleth the Emperour in honour and greatnes Heere are two swords therfore the h DVR VVe gather nothing hence but vvhat Bernard did saying This sword of temporall povver is thine
AN ANSWERE TO THE TEN REASONS OF EDMVND CAMPIAN THE IESVIT IN CONFIDENCE WHEREOF HE offered disputation to the Ministers of the Church of England in the controuersie of faith WHEREVNTO IS ADDED IN BRIEFE MARGINALL NOTES THE summe of the defence of those reasons by IOHN DVRAEVS the Scot being a Priest and a Iesuit with a reply vnto it WRITTEN FIRST IN THE LATINE TONGVE BY THE REVEREND AND faithfull seruant of Christ and his Church WILLIAM WHITAKERS Doctor in Diuinitie and the Kings Professor and publike Reader of Diuinitie in the Vniuersitie of Cambridge AND NOW FAITHFVLLY TRANSLATED FOR the benefit of the vnlearned at the appointment and desire of some in authoritie into the English tongue by RICHARD STOCKE Preacher in London IN THIS TREATISE MOST OF THE Controuersies betwixt vs and the Church of Rome are briefely and plainely handled THE PRINCIPALL THINGS IN EVERY ANSWERE are gathered into a short summe and are set downe after the Epistle to the Reader Imprinted at London by FELIX KYNGSTON for Cuthbert Burby and Edmund Weauer 1606. TO THE RIGHT HONOVRABLE WILLIAM LORD KNOVVLES BARON OF GREYS TREASVRER OF HIS MAIESTIES Houshold and one of the Lords of his Maiesties most Honorable priuie Councell RIght Honourable the Religion or more truly the superstition of the malignant Church of Rome hath two speciall priuiledges aboue any religion in the world that either hath been or is The one that the professors of it may eate their God in the Sacrament the other that they may kill their King in their discontentment not only when he is an Heretike but as the law saith It is the reason giuen why Pope Zacharie deposed Hilaerike King of France and set vp Pipine in his place in Gratians decree part 2. caus 15. c. 3. Alius when he is Inutilis not for their turne and to their mindes The former hath bin the cause of the spilling of much blood in the daies of Q. Mary the latter of deposing of so many Kings and murthering of them in France and other places of Christendome and of the manifolde treasons in the daies of Queene Elizabeth of blessed and happie memorie And of two attempts against his sacred person and state in these three yeeres space The first was but a smoake the latter should haue been a sire the first was but the lightning the latter should haue been the thunderclap if he that is the God both of lightning and thunder had not gratiously preuented it Now the former of these points they defend euery where but the latter they a little blush to heare of not that it is not in their hearts but because their hands want power to effect it Yet that it is their doctrine and constant opinion hath been prooued in a small treatise which I presented to â—our I honor some few moneths ago And that so apparantly that they are at a default as the Councell was Act. 4.16 What shall we doe to these men for surely a manifest signe is done by them and is openly knowne to all them who dwell in Ierusalem and we cannot denie it So with a little change it may bee said by them What shall we say to these things for surely a manifest truth is told by them and it is openly knowne to all them who dwell in England and wee cannot denie it For though they haue endeuoured to answere it yet they haue not bin able to denie any thing in it Only these Charmers of the spirituall Egypt haue endeuoured to doe in like manner with their inchantments Exod. 7.11 But as all the Sorcerers miracles were not true but onely sleights and trickes by the helpe of Satan so are not these for the most part but only Iaglings and not able to deceiue any but fooles children either the ignorant or the seduced alreadie And in many things in effect they say as Iudah Gen. 44.16 How can wee iustifie our selues God and man hath found out the wickednes of vs all But not to digresse further at the time of my presenting of the foresaid Treatise to your Honour it pleased you to shew me Campians tenne Reasons lately taken in a Papists house translated into English wherewith many were peruâ—â—â—ed and others made to stagger in the way oâ— truth because of the goodly shew of truth that such gilded lies haue put vpon them by such cunning Orators Your Honour was then giuen to vnderstand that they were answered by diuers especially by that worthie and excellent Instrument of Gods glorie and one of the most glorious lights of our English Church Doctor Whitakers The book was shewed you but being written in the Latin tongue you wished for the m re benefit of the generall that it might be turned into English Your will was a commaund vnto me who professe I owe much dutie to your Honour and haue had lesse opportunitie than will to shew it for these few yeeres space I haue been towards you and now as soone as I could for my publike seruice of the Church in my poore ministerie I haue effected it Touching which if I may bee bold to deliuer what I thinke in few words thus much I say for Campians reasons I account him bold in all foolish in many things yet wise in this that in the beginning he tels vs they are his tenne chiefe Reasons Herein he is like to the foolish Painter who when he had made two pictures of two small beasts which after they were made nothing resembled those which he intended writ ouer their heads This is such a beast and this such an one So he hauing composed these tenne Rhetoricall speeches being so without reason which he intended they should haue had he calles them reasons lest the reader in perusing should haue mistaken them as he he had done in writing Doubtlesse at a conclusion Campian is an excellent fellow and if he could haue furnished as good premises as he hath enhaunced and amplified the conclusion he would haue put the answerer to much trouble But now we may say of them as Hierom said of the bookes of Iouinian Hieron aduers Iouinian lib. 1. It is harder to know what he holds Multo difficilius est nosse quam vincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portenta verborum descriptionis dedecus Vel per fâ—brem somniare vel a reptum morbo phrenetico Hippocratis vinculis alligandum Hieron cont Heluid cap. 3. Ne respondendo dignus fieret qui vinceretur Quia loquacitatâ—m facundia existimat Quia maledicere omnibus bonae consereatiae signum arbitratur Obscandalum fratrum qui ad cius rabien mouebantur than to confute his opinions not for any deepnes of matter but because he is as Hierome calles Iouinian one that loues to speak darkly For he hath as he speaketh bumbasted words deformed discourses and he that reades him aduisedly would thinke him either dreaming in some distempered fit of an Ague or perhaps rather sick of a frensie so that he had neede
but because he was forced to follow a fellow that rode a wilde goose chase The benefit of which epitomie may be this If you reade the summe of euery answere before you reade each particular answer it will well prepare you to conceiue of the answere it selfe if after which I could wish also you would doe then it will present to you the whole as it were in a mappe When you haue read both and the whole booke if at any time you remember some thing you would see more particularly and can but tell or make some nie coniecture in what answere it is laid downe with reading of one page you may finde in what 〈◊〉 of the 〈…〉 be found Finally let it incourage you the â—â—ther to reade this Treatise because you shall finde in it whatsoeuer is by our late Papists in their Pâ—â—phlets and Treatises which they haue audaciously sent abroad in these few last yeeres when the lawes haue been laid asleepe and the iust seueritie of them greatly qualified I say whatsoeuer is in them either obiected against our Church and doctrine or spoken in their owne defence is here to be found and a solid answere giuen vnto them if any thing would giue them satisfaction If you bee but well exercised in this one booke out of it you may gather some smooth stones as out of a brooke by which though you should not be enabled to hold any long warre with a cunning Papist yet you may smite him in the forehead and fell him groueling to the earth 1. Sam. 17. as Dauid did the vncircumcised Philistine The Apostle exhorts that we earnestly contend for the maintenance of the faith Jude vers 3. which was once giuen vnto the Saints A naked and vnarmed man may well contend but shall neuer be able to maintaine any thing committed to him but it will soone be taken from him so may I say for the truth it is not words but weapons and weight of diuine reason that must defend it therefore must euery Christian souldier that thinkes to haue the crowne take to him such armour as Gods Armourie will affoord him Now those weapons if so be you cannot fetch so readily in the word of truth it selfe because of your infirmitie they are here brought to your hand and you withall are led by the hand to the particular places where they are in the word it selfe Now the Lord of hosts strengthen you in the truth and arme you with his grace that you may be able to stand against all the enemies of your saluation 2. Tim. 4.7.8 and that you may fight a good fight and finish your course and keepe the faith that you may obtaine the crowne of righteousnes which the Lord the righteous Iudge will giue at the last day vnto all those that loue his appearing Yours euer in the Lord Richard Stock The summe of the answere to the first Reason which is holy Scripture 1 PApiste account themselues disarmed if they must fight onely with the scriptures Page 24. nota 2 Of the number of the Canonicall scriptures that Luther and Caluine and their followers haue put out none which antiquitie and the purest Churches haue receiued Page 26 3 Campian was an Apostata not Luther Page 26 4 Luther onely thought not basely of the Epistle of S. Iames but antiquitie also Page 27 5 All Protestants highly reuerence this Epistle of S. Iames. Page 28. 30 6 Luther neuer writ so contempteously of the Epistle of Saint Iames as Campian affirmes Page 29 7 S. Paul and the Fathers haue taught iustification by faith alone Page 30 8 The place of S. Iames expounded and prooued not to be contrary to the doctrine of iustification by faith onely Page 31 9 Not Protestants of late but the Fathers of old haue put out of the Canon Tobias Ecclesiasticus the two bookes of Machabees and diuers other bookes Page 32. 33 10 The Papists cannot defend the Articles of their religion by the Canonicall scriptures but are forced to flye to the Apochrypha Page 34 11 Duraeus contrary to the Councell of Trent denieth traditions to be of equall authority with the scripture Page 34 12 Protestants haue denied no one booke or word of any booke of Canonicall scriptures Page 35 13 Angels do defend the elect but their hirarchy and degrees are without warrant of the word and their worship flat against the word Page 35. 36 14 Man hath no frâ—â—will by nature Page 37 15 The bookes of the Machabees are reiected by diuers Fathers and the Laodicene Councell ibid. 16 Neither prayers to the dead nor for the dead are lawfull Page 38 17 Seâ—â—en bookes of the Apochrypha were put out of the Canon by Hierome a thousand yeares before Caluine was borne Page 39 18 The 3. and 4. bookes of Esdra sometime were highly accounted by the church of Rome Page 39 19 Protestants haue not cut out of the Canon sixe epistles of the new Testament but honour them much neither haue the Lutherans Page 40 20 Augustine and Hierome in their difference for the number of the Canonicall bookes reconciled Page 41. 42 21 Meliâ—o Bishop of Sardis though he put the booke of Wisdome in the Canon yet he excludeth all the rest Page 43 22 The Laodicene Councell forbiddeth the reading of those bookes which are without the Canon and alloweth only the reading of thâ—se which we put in the Canon of the old and new Testament 43.44 The Councell of Carthage allowed them only for manners nota for three hundred yeares these bookes were not in the Canon so confesseth Duraeus nota Page 43 23 The Councell of Carthage denied the Pope to be vniuersall Bishop Page 43 24 The Papists crueltie farre surpasseth the Protestants iust seueritie Page 45 25 The scriptures haue in themselues many proofes that they are the word of God but the certaine infallible and sauing assurance is from the spirit of God Page 46. 47 26 Campian scorneth the iudgement of the spirit in respect of the iudgement of the Church as if they were contrary Page 46. 48 27 The Church can make no writing Canonicall neither doth the authority of it depend on the Church It hath in it selfe his owne authority Page 48 28 Without the spirit a man may haue some knowledge of the scripture but no faith The testiments of the spirit as not 〈◊〉 confute others but confirms our selues Page 45. nota 29 The Lutherans did not onely surde somewhat lacking in the Apocalyps but ouen antiquitie receiued it not you reâ—ected it Page 50 30 Luther preferreth the Gospell of S. Iohn and Paules Epistles before the other Gospels and why Page 50. 51 31 What a Gospell is and who especially is an Euangelist Page 51 32 Campian slandereth Luther as touching S. Lukes Gospell Page 52 33 Beza hath no more offended in charging S. Luke with a solecisme then Hierome did in charging S. Paul Page 53 34 The words of institution in the Supper of the Lord a little examined
19 Prayers in an vnknowne tongue profit not the people as Duraeus thinks they do ibid. nota 20 Nazianzene alloweth and praiseth ciuill societie no lesse then Monkish life ibid. 21 Ambrose condemnes all prayers to Saints and their intercession Page 163 22 Duraeus vaine distinction of Intercessors and Suffragators ibid. nota 23 Hierome makes a Bishop and a Priest of equall authoritie bâ— the laâ— of God ibid. 24 Pope Gelasius condemneth as sacrilegious the tâ—king away of the cup from the people and commaundeth that either both the elements be giuen to them or neither Page 164 25 Duraeus maketh the Manechies the first authors of dismembring the supper ibid. nota 26 Vigilius denies the presence of Christ in the Church in both natures ibid. 27 Chrysostome exhorteth all men to reade the scriptures ibid. 28 Augustine is wholly on the Protestants side Page 165 29 By Gregories iudgement he that calleth himselfe Vniuersall Bishop is a fore-runner of Antichrist Page 161 30 Iohn Bishop of Constantinople first challenged the title of Vniuersall Bishop ibid. 31 What is meant by vniuersall Bishop by Gregories iudgement which toucheth the Pope home ibid. nota 32 Boniface the 3. tooke the name of vniuersall Bishop and deriued it to his successors Page 166. nota The summe of the seuenth Answere touching histories 1 Campian only numbering vp the Historiographers foolishly concludeth all are on their side page 169 2 Protestants refuse not to examine their doctrine by histories so they be not tied to the apparent blemishes in theÌ„ Page 170 3 Historiographers are tainted with the corruptions of their times and the later they are the more corrupt for the most part they are found to be Page 161 4 The church of Rome is maruelously corrupted though we could not tell when it begun to be so and yet see the beginning of some particulars as of vsurped authority ouer Churches of deniall of Priests mariages of worshipping Images of carnall eating in the Sacrament of Transubstantiation of Purgatory of the Pope aboue Councels Page 177. nota 5 The corruption of it greâ— not all at once no more then of Ierusalem but by little and little as in the Greeke church also Page 172 6 The heads of the heretikes who rose vp in the Greeke church so of those who rose vp in the Latine church ibid. nota 7 The Church all the Apostles time was a pure virgin after their departure became corrupt Page 173. 174 8 The promises of the Churches perpetuall preseruation from corruption did and do belong to the Church of the elect not to particular Churches ibid. nota 9 In the Councell of Africk where there were present Page 217. Bishops and Augustine himselfe the Bishop of Rome affected to haue all appeales made to him but the Councell denied it vnto him Page 175 10 The Legates of the Pope forge a Canon of the Councell of Nice to perswade this Councell which forgerie is found out by search ibid. 11 Augustine and the Bishops of Africke censured for schismatikes by Boniface for resisting the Bishop of Rome who affirmeth that they were moued vnto it by the Diuell Page 176 12 Eulalius the first Bishop of Carthage who admitted the Popes power ouer the Churches of Afrike ibid. 13 Then became the Church of Rome plainely Antichristian when Phocas the murtherer granted to her to be the head of Churches and Boniface the 3. to be vniuersall Bishop ibid. 14 Gregorie the great was the last good and the first bad Bishop of the church of Rome Page 177 15 Bernard and Aeneas Siluius who was afterward caâ—â—d Pope Pius maruellously inueâ—ed againsâ— the corruptions of the church of Rome ibid. 16 Bernard cryeth out of the pomp of Eugenius the Pâ—â—e and the impietie of his court ibid. nota 17 All sinnes in Rome might both be practised and reprehended Page 1â—8 18 The censure of Cornelius which he gaue of the church of Rome in the Councell of Trent ibid. 19 The Argument is weake the church of Rome was once holy therefore it is so still ibid. 20 Rome though it be Babylon yet not that which S. Peter spoke of 1. Pet. 5.13 Neither haue they yet prooued that Peter was at Rome Page 179 21 If histories do mention any such thing yet it is with such varietie that there is no certaintie of it in the scriptures there is not one tittle of it nay by necessary collection they disclaime it when as this then is the whole ground of the hierarchie of the Papacie it is a ground without any foundation of the scripture ibid. nota 22 Caluine confesseth the church of Rome in the time of Syricius and other Bishops to haue bene the Church of Chriâ—t but denies not but it had erred Page 181 23 Errors ouerthrow not a Church for being a true Church ibid. 24 Syricius the first who inforced single life vpon the Ministers ibid. nota and Page 182 25 Syricius and Innocent did condemne marriage as euill Page 182. nota 26 The Church of Rome is but a Church in shew and pomp else it hath nothing in it of a true Church Page 183. nota 27 Pelagius and Papists agree both about grace inbred in mans nature ibid. The summe of the eight Answere touching the Paradoxes of the Aduersaries 1 Caluin nor any Protestant maketh God the author of sin pag. 193. nota and Page 194. nota 2 God hath a finger in the action which is euill not in the corruption of it which is wholy from man but in the motion and action which is in it selse good Page 195 3 If wee say God permitteth sinne vnwillingly wee ouerthrow his prouidence and omnipotencie he willeth yet alloweth not that which is euill Page 196 4 Men are guiltie of sinne in the things they doe which are euill and yet God holy though he willeth them Augustine and Hugo de Sancto Victore doe so thinke Page 197. and Page 198 5 The Lord worketh both in him that sinneth and in him that worketh well but after a diuers manner Page 199 6 Christ is the Sonne of the essence of the Father not by decision or propagation but by communication But he is God of himselfe Page 201. and nota 7 The essence is not begotten but the person of the person Page 202. and Page 203 8 Beza corrected his error of two personall vnions in Christ. ibid. 9 The 10. of Iohn vers 30. expounded and defended that it proueth not the vnitie of essence in Christ his Father Page 204 10 Not Luther only but many of the Fathers disliked and repented the bringing in of the word Homousion yet they held the thing Page 205 11 Christ was not at the first perfect in wisedome but mcreased as in bodie so in his minde and wisedome Page 206 12 Christ was ignorant of many things but without sinne Page 208 13 Christ was ignorant of the last day as man and not onely because hee would not or did not reueale it to others Page 208. nota
corrupt and counterfeit and with this you were put to silence and had not to answere only that you might probablie in shew conuince Luther of blasphemie you demaunded of our men their iudgment of this Epistle They cleerly answered that they accounted this Epistle of S. Iames as all other the Epistles and bookes of the new Testament to be Canonicall Affirming that all our Churches were of the same iudgement And from this you would conclude that Luther therefore was blasphemous because he had written that some probablie called the authoritie of this Epistle into question To this our men replied the consequence was naught from our reuerent opinion of this Epistle to inferre that whosoeuer made any question of it did blaspheme And heere you plainely yeelded For when you boasted of two other reasons that you had you produced none at all After this you came to the old Testament where you accuse vs to haue raced many bookes out of the true Canon The testimonie of Antiquitie was laid before you whence it was cleere that those bookes were not Canonicall Heere you preferred the late Councels and Fathers before the auncient which may not be permitted you And you set Austine in opposition against Hierom when it had been fitter you would haue reconciled them Augustine he affirmes these bookes to be Canonicall Hierome denies them yea expresly plainly and euidently For Augustine our men answered that he vsed the word Canonicall doubtfully or in diuers signification And that they shewed plainely out of Augustines owne words and Cardinall Caietans Augustine you shifted off and Caietan you audaciously reproached affirming that the Cardinall lost all his grace and elegancie when he once began to Comment vpon the Scriptures At length Campian you were forced euen in Gratian not without blushing to acknowledge this ambiguity of the word And whereas you could not be ignorant of auncient records it was a wonder to our men to see you write that we had of a sudden raced out these bookes Surely this word escaped you very vnlearnedly and inconsideratly we haue store both of auncient witnesses and of others succeeding them who will and can free vs from such imputation of Noueltie To passe by Origen and Eusebius Cyprian or whosoeuer he was that writ the exposition of the Creed we find among his workes after he had reckoned vp all the Canonicall bookes of the old and new Testament he addeth These are those bookes which the Fathers haue included in the Canon Cyprian in expos Symbo where they would that all the grounds of our faith should haue their foundation Yet we must know that there are other bookes which were not called of our predecessors Canonicall but Ecclesiasticall as the booke of Wisedome said to be Salomons and another booke of Wisdome said to be Syrackes Of the same rancke is the little booke of Toby and Iudith and the bookes of the Machabies To him I will adde another later in time and yet he writ 400. yeeres agoe Hugo de sancto victore a very learned man and famous in his time If you haue not read what he hath written in this kind reade it if you haue read it remember it with me after he had reckoned vp by name the Canonicall bookes of the old Testament in the end he thus writeth There are besides in the old Testament Hugo de Sanct. victore in prologo pomi lib. de Sacram. cap. 7. certeine other bookes which indeed we reade but are not written in the corpes of the text or in the authentike Canon As the booke of Toby and Iudith and Machabees and the booke called the Wisdome of Salomon and Ecclesiasticus I omit others and many which I could produce in this kind and that of all ages out of which the constant iudgement of the Church touching these bookes may be discerned Which being so doth it become you Campian to be so iniurious vnto vs so boldly to affirme that we haue latelie crossed out those bookes out of the Canon or which of vs wil be afraid of you triffling so childishly please not your self too much with your wit neither abuse the gifts and parts which you haue gotten by nature or industry to defend falshood and to vphold the kingdome of Antichrist Lay your hand vpon your hart and know your selfe well and cease from that arrogancie with which your vaine sect hath puffed you vp leaue off your lying shake off that Iesuiticall light be hauiour of yours And as Augustine perswaded Hierome take to you the grauitie of a Christian and make recantation For it is no dishonor to recant an error but to persist in it But let vs againe come to your preface There remaineth only for me say you an account to be giuen of my fact and euidently to shew and as it were with the finger to point at those Chapters and fountaines which breed in me such confidence But we Campian can see no cause at all why you should promise so great things of your self or so trust in those fountaines which are as vaine as may be and light as water for these your ten heads which haue made you so headie and bould are so many guilded lies vpon which if you relie your case is farre more lamentable then of those Iewes whom the Prophet Ieremie reproues Trust not in lying words Jer. 7.4 saying The Temple of the Lord The Temple of the Lord. And what is your Euensong but this or that which is farre more foolish and desperate But you say You are able enough to proue that this Sunne shineth now at midday Your sufficiencie all men may see You are as wel able Campian to turne the day into night and to pull the Sunne out of the heauens as defend these heads Those vnusuall boastings and promises so vsuall with you argue a mind proud and swelling with arrogancie and not indued with sound knowledge and learning The emptier the vessels be the lowder they sound VVhat insolencie I pray you made you adde that of Roscius Supposition as if the things you defend were as manifestly true as it is impossible any man should run 700. miles in two daies I am ashamed Campian to see how vaine you be and full of boasting and arrogancy What dare you vndertake to conuince all the most famous and excellent Churches of the world of error as directly and plainly as it is impossible for a man to walke 700. miles in two daies If Campian you can compasse the world in three daies if you can outgoe the Sun if touch the heauens with your fingers if number the starres if drinke vp the sea you may demonstrate the truth of your cause to which you are so deuoted But if those things surpasse your strength then shall you neuer make this good no though the whole knot of Iesuits ioyne with you Now whereas you intreate vs to haue a care of our soules health we take in good part your desire and endeuour of our saluation And indeed
we our selues do giue all diligence we can to attaine true sauing health to which seeing there is but one way and that plainely laid downe in the Scriptures we againe beseech you that renouncing all humane inuentions and forsaking those innumerable fictions of Poperie wherto for these few yeares past you haue bin addicted you would also with vs labour for that eternall saluation which the Scripture hath propounded to all Christians and to as many as are desirous of eternall life For what profiteth it to wish for saluation and miserablie to erre in the search of it Wherfore Campian we pray and beseech you to returne from these your wanderings and errors tending to death into the plaine and straight way of saluation For this know so long as you remaine a Iesuite you neither can be saued nor indeede can desire it And heere you say you are the briefer because you will deale with vs in a Treatise following Therefore now let vs heare your discourse REASONS OF CAMPIANS CHALLENGE RENDRED AND GIVEN TO THE Students of the English Vniuersities EDMVND CAMPIAN My principall reasons are ten 1. Holy Scriptures 2. True meaning of the holie Scriptures 3. Nature of the Church 4. Generall Councels 5. Fathers 6. Sure ground of the Fathers 7. Historie 8. Paradoxes of the Aduersaries 9. Sophismes of the Aduersaries 10. All manner of witnesses The first reason which is holy Scriptures WHereas there are many things which euidently open the Aduersaries mistrust in the cause yet nothing so much as the maiestie of Gods bookes by them most filthilie * It is false for we haue corrupted no part of the Bible corrupted For they who after that they haue reiected the voyces and testimonies of all other witnesses and are neuerthelesse driuen to so narrow shifts that they cannot defend their cause to be good except they lay violent hands vpon the holy Scriptures also assuredly shew themselues to be in great distresse and all other helps failing and fainting must now trie the last and vttermost shift What cause had the Manachies to cancel a Aug. lib. 28. contra Faust cap. 2 de vtilit cre c. 3. S. Matthewes Gospell and the Acts of the Apostles Desperation for they were tormented with these bookes both because they had denied Christ to be b Matth. 1. borne of a Virgin and also had falsely affirmed that then the holy c Act. 2. Ghost came first downe from heauen amongst Christians when their d Manes Paraclete that most wicked Persian leapt out What made the e Jren. lib. 1. cap. 26. Ebionits to abandon all S. Paules Epistles Deâ—peration for so long as these kept their authoritie Circumcision is abolished which they had brought backe againe What enforced f Praefat in Epist Iac. vide etiam lib. de capt Babyl centur 2. Luther that most wicked Apostata to call the Epistle of S. Iames * This is most false for Luther greatly approueth of this Epistle neither euer did he call it a contentious swelling barren or strawne Epistle contentious proud barren rushy and iudge it to be vnworthy an Apostolike spirit Desperation g Iaco. ca. 2. For by this Epistle that miserable caitife affirming our iustification to be by faith * This is false for the place maketh nothing at all against Iustification by faith only only is vtterly confuted coÌ„founded what incensed h Bibl. Geneu Luthers whelpes on a suddaine to put out of the * It is false thâ—se bookes were neuer accounted part of the true Canon true Canon of Scripture Tobias Ecclesiasticus the two bookes of the Macchabees in despight of them many other i Of the old Testament bookes vnto which they picked the like quarrell Desperation for by these heauenly k Tob. 12. Eccles 15. 1. Macha 12 1. Machab. 15. Oracles they be expresly conuinced as often as they dispute against the defence of Angels as often as they dispute against Free-will as often as they dispute against praying for the dead as often as they dispute against praying to Saints Is it so indeed Is there such frowardnes is there such presumption amongst meÌ„ when they had trodden vnder foot the authority of the Churches CouÌ„cels * Seas Fathers Martyrs Emperours People Lawes Vniuersities Histories all Monuments of Antiquitie holines had openly proclamed that they would haue all controuersies decided by the written word of God only would they then haue dismembred the very same word which only remained by cutting out of the whole body so many so good and so excellent partes therof For the Caluinists haue cut out of the old Testament l Baruch Tob. Iudith Sapient Eccles Macha dâ—o seauen whole bookes besides certaine other small peeces which I let passe vnspoken of The Lutherans likewise haue cut off S. Iames Epist for spight of it m Epistol ad Hebr. Epist Jud. Epist 2. Pet. Ep. 2 3. Iohannis it a censent Luth. in praefat Mag. Cent. 1. lib. 2. cap 4. Kem. in exam con Tri. Ses 4. De doct chr lib. 2. cap. 8. Ses 4. vide Mel. Can. lib. 2. de Loc. Theol. cap. 9.10.11 de praedest Sanct. cap. 14. fiue others which some where els also were once called in questioÌ„ To these also do the late Geneuans adde the booke of Hester a great part of the third chapter al the two last chapters of Daniel which the Anabaptists their school-fellowes had a little before coÌ„demned laughed to scorne But how much more modest lie delt S. Austine who making a Catologue of the books of holy Scriptures tooke for his rule neither the Hebrew Alphabet as the Iewes do nor yet his owne priuate spirit as Heretikes vse to do but that spirit wherewith Christ quickneth the whole body of his Church which Church being not Lady as Heretickes do cauil but only keeper of this gage hath by old * This is false for the Laodicene Councel doth so number the bookes of the Scriptures as we do and not as the Councell of Trent doth auncient Councels openly challenged this whole and entire treasure of the bookes of Scripture which the late CouÌ„cell of Trent also hath embraced The self-same S. Augustine intreating particularly of one parcell of Scripture could not perswade himselfe that the booke of Wisdome should by any mans rashnes or secret false suggestion be thrust out of the Canon of Scripture which euen in his time by iudgement of the Church processe of time testimonie af auncient writers and instruction of faithfull men had kept his authoritie as a sound and Canonicall booke what would he say if he were now liuing vpon the earth againe and should see the Lutherans and Caluinists to be Bible makers who with their sine and smooth stile haue raced both the old and new Testament and put out of the Canon of holy Scriptures not only the booke of Wisdome but many bookes more also so that
that which shall not be vttered out of their shops must by their brain-sicke decree be reiected as a thing most rude and loath some They that are driuen to this horrible and detestable shift though their Armes be blazed neuer so farre abroad by their owne disciples though they buy and selâ— benefices though in their Sermons they cry out against Catholikes though they procure them the sword racke and gallowes yet are they ouercome naught set by horrible in mens sight and quite ouerthrowne For as much as the taking vpon them the authoritie of Censorors and sitting as honorable Iudges do dash out at their pleasure such holy Scriptures as they found would not serue their turne is there any body though neuer so simple which can feare these subâ—tle sleights of the Aduersaries who assoone as they should enter within your assemiblie that are learned men and flie vnto such their vsuall snifts as it were vnto their familiar spirit should though not with reproach full words yet at the least with trampling of your feet be thrust out of your schooles I would demaund of them for example sake bâ— what authoritie they mayme and robbe the corpes of the Bible They answere they doe not cut out any true Canonicall Scriptures but cull out only such as are not Canonicall that haue been forsted into the Bible and are indeed but counterfeits Who shall be iudge the * Campian refuseth the holy Ghost as Iudge holy Ghost for this very answere doth o 1. Lib. Inst. cap. 7. Caluin giue thereby to escape the iudgement of the Church by whose authoritie all spirits are tried why then do some of you cut off certaine bookes and others of your crew allow the same seeing you all vaunt of the self-same spirit The Caeluinists spirit alloweth of six Epistles which the Lutheran spirit doth dâ—sallow and yet both of you as you say haue the holie spirit The p Xistus Sen. lib. 7. Anabaptists doe call the historie of Iob a fable interlaced with tragicall and Comicall meeters how know they that by the spirit that instructeth them q Praefat. in Cant. Castalio that lecherous varlet made no more account of that mysticall booke of Salomon commonly called Cantica canticorum which the Catholikes do as highly esteeme as a Paradise of the soul as that heauenly food Manna which was laid vp and kept in the tabernacle and as delicate dainties in Christ then he did of a * This is falsoe for Castalio in his preface hath no such word baudie song and ribaudous taâ—be of a Courtly wayting mayd with her louer where had he this of the spirit In the Apocalyps of r Epist. ad Paul S. Iohn euery little title whereof S. Hierome affirmeth to containe some high and notable mysterie yet neuertheles these Å¿ Praef. in Apoc. seuere Iudges Luther Brentius and Kemnitius find I know not what lacking shooting all at this marke that the booke might be defaced and be of no authoritie whom did they aske the spirit * This is most false reade the answere to it Luther vpon a prepostorous zeale casteth a bone amongst the g Praefat. in nouum Test. foure Euangelists and preferring S. Paules Epistles farre before the three former Gospels in the end concludeth that the one only Gospell of S. Iohn is from henceforth to be taken for the gay for the true and the principall Gospell as one that asmuch as in him lay would gladly haue made the Apostles also partakers of his brawling in religious matters who was his Tutor the spirit Besides this that peeuish u Ser. de Pharis Publican Fryer was so malapert as to endeuor to make * This is false for Luther neuer spake saucily of S. Luke S. Lukes Gospell to be suspected to be written in a wanton style because therein good workes are often commended vnto vs whom hath he consulted with the spirit Theodorus Beza was so bold as to reprehend that mysticall word taken out of the 22. Chapter x Luc. C. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of S. Luke Hic est Calix nouum Testamentum in sanguine meo qui calix pro vobis fundetur This is the Cup of the new Testament in my blood which Cup shall be shâ—dde for you as very corrupt and euilly placed there because this sentence cannot admit any interpretation but of the * This is false for by no meanes can he endure thiâ— exposition wine of the Cup changed into the very true blood of Christ where learned he that of the spirit Finally when euery man committeth euery thing to his priuate spirit they belie the name of the holy Ghost most blasphemously Do not these fellowes which deale thus bewray themselues and shew what they are are they not easily confuted are they not in the assemblie of such men as you of both the Vniuersities be quickly perceiued and soone represt Ought I to feare disputations with these in defence of the Catholike faith who with much falshood haue handled the very word not of man but of God himselfe Here I passe ouer such things as they haue depraued in their false translations though there be intolerable matters wherewith I may well charge them I am very loath to take away any part of the matter either from my old Colledge fellow Master Gregory Martin a man of excellent great knowledge in the three tongues y Latin Greeke and Hebrew which will handle this matter farre more learnedly and copiously then I can or from some others which as I vnderstand haue already vndertaken this matter The matter that I now write of is farre more heynous and horrible There were lately discouered certaine pettie Doctors that vpon a drunken pange laid violent hands vpon the diuine Scriptures and haue condemned them as corrupted as maymed as falsified as craftily foisted in in sundrie places some parts thereof they haue corrected some they haue raced and some they haue quite pulled out And lastly they haue changed as the fortresse of this authenticall writing of Gods owne hand wherewith before it was fenced vnto certaine Lutherane spirits as though it were into vaine bulwarkes of their owne imaginations or into bare painted walles least peraduenture they should haue bin mum for want of matter when they should stumble at such places of Scripture as are plaine against their heresies Of which neuerthelesse they could no sooner shift their hands then suppe vp hot coales or eate hard stones Then this first reason seemed to me vrgent and iust which when it had euidently laid before mine eyes that the Aduersaries side was but counterfeited and feeble truely it incouraged me much being both a Christian and also somewhat beaten in this kind of studie in defence of the euerlasting Kings Charter to encounter with the remnaunts of these discomfited enemies WILLIAM WHITAKERS The answere to the first Reason THat Campian which made you most cheerefull in the cause you haue vndertaken and
the fatte would be in the fire Campian if you had not one fit of rayling at Luther for this is to shew your selfe a right Iesuite as indeed you are shamelessely and audaciously to breake out into rayling and specially to teare Luther with most bitter reproches This is your facultie and profession this you haue vndertaken to do whatsoeuer youâ— leaue vndone surely he is an happy man whom the Lord thus honoreth with the enmitie and hatred of such wicked men for he cannot chuse but be an excellent man whom wicked men do so deadly pursue But you obiect against Luther his Apostasie look to your selfe Campian if you may not bee more iustly accused of this crime for doubtlesse you are either an Apostata or you were a cunning hypocrite But if it be Apostasie to forsake Apostataes then was Luther such an Apostata For hee abandoned theeues heretikes Apostataes and separated himselfe from that Curch in which that daily Apostasie from religion 2. Thess 2.3 which the Apostle did foretell was now come to the height they then who would not be Apostataes must flie from the Apostasie of your Church But say you Luther spake not so reuerently of the Epistle of S. Iames as was fitting It is well all you can challenge him with is touching this Epistle only he neuer did by any one word impeach the Gospels of Matthew Marke Luke and Iohn neither the Epistles of Saint Paul or Saint Peter only a little he taxed the Epistle of Saint Iames. Is Luther alone in this crime hath all Antiquitie receiued this Epistle of S. Iames Luther only reiected it vndoubtedly no neither was Luther ignorant what censure the auncient Church gaue of this Epistle * Lib. 2. c. pa 23. Eusebius adueÌ„tured to write expresly of this Epistle thus b DVR But Eusebius onely saith that this Epistle vvas thought of diuers not to be vvritten by S. Iames and denies not the canonicall authoritie of it For after hee saith It was receiued of many Churches WHIT. Pag. 12. You wrest both the words and sence of Eusebius for he alleageth not other mens opinions but his owne direct iudgement But if wee admit that you say it must the rather bee counterfeit for if Saint Iames did not write it and yet hee calleth himselfe James the seruant of God and of our Lord Iesus Christ must it not bee forced â—aue the pen-men of the Scripture vsed to take other mens names vnto them If you deny it to bee written by Saint James you must needes confesse it to be Apocrypha and so after your sense Eusebius hath reiected this Epistle which thing to him that readeth Eusebius will manifestly appeare And that hee saith many Churches receiue it and not all must needs proue that he thought it was not Canonicall Be it knowne to all men that this Epistle which is fathered on Saint Iames is counterfeit what can be written more plainely it may be you will except against Eusebius But tell vs why therefore not to stand with you Hieronym in Catalogo will you heare what Hierome saith who as you well know was an Elder of the Church of Rome The Epistle of Iames is held to haue been published vnder his name by some other The one saith it is counterfeit the other writeth that it was thought to be published not by the Apostle but by some other Why then are you angrie with Luther whom you see not vnaduisedly and rashly to doubt of the authoritie of that Epistle but therein followeth the iudgement and censure of the auncient Church for from hence it is very cleare c DVR Doth hee therefore doubt of the authoritie of this booke what shall vve then say to Caluin vvho hath plainely denied that the Epistle to the Hebrues vvas vvritten by Saint Paul and if you had not been a deceiuer you vvould haue alleadged Hierome vvholy for it follovveth Though by little and little in succeeding ages it obtained authoritie WHIT. Pag. 16 He that saith It is thus held and neither dislikes nor refures such a suspition sheweth he not himself also doubtful of it Caluin had some reason because that Epistle was not published in the name of Saint Paul as this was of Saint Iames. What comparison is there in these two the Epistle of Saint Iames hath his name in the beginning of it as the author of it so hath not the other the name of Saint Paul so that hee that denies that to bee written by Saint Iames must needes make it counterfeit But no such thing here Therefore may this be held to be canonicall though it be denied to be written by Saint Paul If you had read but a few lines more you should finde that I vsed no deceite neither had you causâ— to be so bitter And these words of Hierome prooue directly that the authoritie of this Epistle was sometimes doubted of that the first age of the Church doubted somewhat of the credit and authoritie of this Epistle But you will say it was afterwards receiued and Hierome witnesseth as much I inquire not how iustly that might be receiued in a succeeding age which once was reiected that the credit and authoritie it had not in the beginning it might gaine in time by mens calmnesse in iudging neither will I contend about the authority of this Epistle Let it be as great as euer any booke had we verily receiue it and put it in the Canon of the Scriptures for whatsoeuer Luther or any other may conclude touching this Epistle or lessen the credit of it any way yet all our Churches willingly imbrace it and iudge it written by the Apostle or some Apostolike man and in it do vndoubtedly acknowledge the doctrine and spirit of an Apostle * Caluin in argument in Epist. Iacob I saith Caluin willingly and without controuersie receiue this Epistle because I see no iust cause to reiect it Therefore obiect no longer vnto vs other mens sharpe censures and hard speeches whereof we are no wayes guilty for what is it to vs what other men thinke of this Epistle who dispraise no part of it neither detract any thing from the authority thereof But where I pray you writ Luther any such thing which you make mention of let vs see the place that we may perceiue how faithfully you deale You tell vs of a Preface he writ vpon the Epistle of S. Iames such as I thinke few men know for it is no where to be found amongest Luthers workes yet by accident I light vpon that preface and read it from the beginning to the ending in which not any of those things is to be seene which you mention so that we may easily coniecture what we are like to find of you in the sequell when in the beginning you are not ashamed to lye so palpablie For Luther begins his preface thus The Epistle of S. Iames though reiected of Antiquitie I much commeÌ„d hold very fitting profitable And in
light and euidence of the storie hath wrung this from you But tel vs who made question of them Did heretikes onely Then account Eusebius Hierome amongst heretikes who haue reported to vs their owne iudgement of these Epistles with the iudgement of the Church Can you prooue that they were accounted heretikes in the first and pure ages of the Church who tooke out of the Canon these Epistles For the Epistle of Saint Iames I haue answered sufficiently we neither reiect that nor any of the other Epistles which you falsely accuse the Lutherans to haue cut out this is no fauit of ours whom you knowe to be farre from Lutheranisme quarrell then with them as for vs we neuer cunningly shifted off the testimonies and allegations of those Epistles Can you in equitie require any more of vs At length then forbeare to vpbraide vs with I knowe not what desperation frowardnes and presumption wee willingly admit receiue and allow of your owne bookes which your selfe make vse of in disputation to their iudgment will we stand if you can conuince vs by these you winne the field That which you adde of the booke of Ester and of almost three whole chapters of Daniel is nothing but cauilling The booke of Ester we account Canonicall as much as by Gods authoritie is written in b DVR As if the Hebrevv tongue were the rule of the Canon and of diuine authority WHIT. pag. 90. No booke is a part of the new Testament which is vvritten in Latin yet is not Greeke the rule of the Canon Hebrew but those fragments which commonly are annexed to that holy history of Ester we cannot so highly account of as for those three chapters they are none of Daniels of which read if you please c DVR Hicrome to Ruffinus seemeth to approue those three chapters of Daniel WHIT. pag. 92. Erasmus noted that Hierome delt craftely hauing in his preface shevved he thought othervvise Hieromes preface vpon Daniel And there you shall find that not the Anabaptists only but the auncient Iewes haue reiected and derided them But Campian why doe you trifle thus were you wont to build much vpon the authority of those bookes did you in these lay the foundations of your faith why then do you seeke to make vs odious by these bookes which if they were neuer so Canonical would further your cause neuer a whit the more Now you much commend Augustines modestie VVho August de doctrin Christ. lib. 2. cap. 8. say you hath made a Catalogue of the bookes of holy Scripture farre better then either the Iewes or Sectaries I could wish you Iesuits had a little more modestie that ye might be more like Augustine for all men speake and cry out of your male pertnes and insolency But Augustine counted those bookes Canouicall which we do not true I deny it not but what of that is not Augustine opposite to Hierome for Hierome expressely denies those bookes to be nuÌ„bred in the Canon And Augustine setting downe the whole Canon of the Scripture doth annex these to it It seemeth there is a great difference in their iudgements for those which Hierome denies Augustine affirmeth to be Canonicall both famous men and such as haue deserued well of the Church of God how then may we satisfie Augustine whom Campian obiecteth vnto vs No otherwise then as the truth is The termes of Apochrypha and Canonicall Hierome vseth in one sense and Augustine in another Hierome accounted all these bookes Apochrypha which were not written in Hebrew Augustine though in deed and in truth he differed not yet he gaue this name especially to those bookes which were not fraught with fables and lies such as those times afforded very many For so he writeth lib. 15. cap. 23. de ciuit Dei Though there be some truth found in the Apochrypha bookes yet they haue no Canonicall authoritie there being so many lies in them Therefore he names in the Canon the booke of Iudith and Toby and Ecclesiasticus other of that sort because there was more truth and sinceritie in them then in those common and diuulged fables Therefore Augustine vseth the terme of Canonicall Scripture more largely then Hierome and of Apochrypha more strictly vnlesse happily we will suppose that of set purpose Augustine would differ from Hierome in a thing of that moment Besides the Romish Cardinal Caietan in fine comenta in histor veter Testameuti of whom we spake before writeth that certeine Councels with Augustine accounted these bookes Canonicall because they were rules for manners not for faith and doctrine And what reason Augustine had to plead for the booke of Wisdome De predest Sanct. c. 24. least it should be turned out of the Canon let him looke to it himselfe this very booke Hierom whom you Iesuits vsually preferre before Augustine hath by name excluded and from the selfe-same place where Augustine confirmeth the authority of this booke euery man may gather that it was not commonly receiued in the Canon for when Augustine cited a testimony out of that booke He was taken away Wisd 4.11 least wickednes should alter his vnderstanding many of the brethren who were present cried out It was not alledged out of a Canonicall booke d DVR But you reuiue not Augustines ansvvere and hovv he obiected against them the consent of all Bishops faithfâ—ll Laitie c. WHIT. pag. 97. Augustine doth not accuse them of impudency or sacriledge for denying it nor reprouâ—s them much only he saith it is better then other treatises vvhich I acknovvledge And the consents of the former he alledged to proue that a sentence of this booke is not lightly to be reiected seeing many Churches did reade it though all did not receiue it as himselfe saith de ciuit Dei lib. 27. cap. 20. Now it is like they neuer would haue reiected the argument and testimony of this speech if the authoritie of that booke had been Canonicall in the Church And yet I denie not but that Antiquitie might thinke more reuerently of this booke then of other of the bookes of Apochryphaes For I obserue in Eusebius that c DVR Melito affirmeth this booke to be Canonicall WHIT. pag. 98. Be it so yet he reiectes all your other and what haue you got by it But by the name of Wisdome some thinke he meaneth the Prouerbs of Salomon Melita the Bishop of Sardis in a certeine Epistle written to Onesimus wherin he setteth downe exactly the number of the sacred bookes of the old Testament and accounteth this booke as one of the Canon yet he mentioneth not one of the others which we call Apochrypha neither Toby nor Iudith nor the Macchabees nor Ecclesiasticus nor yet any of the rest for which you striue so much yet he affirmeth that he tooke great paines to know exactly those auncient bookes and professeth that he fully attained his end Eusebius lib. 4. cap. 26. After saith he I had learned exactly what
cannot long continue But you now begin to presse your aduersaries somewhat more forceably and you demaund of them for example sake by what authority they maime and robbe the corpes of the Bible I answere we offer no violence to this body neâ—ther do we cut off any which doe appertain to the substance and perfection of it we dash out no part of it we pull away no member For to vse your owne words we do not cut out any true Canonicall Scriptures but cull out such as are not Canonical but foisted in and counterfeit But you would know who shal be iudge you make Caluin to answere for vs the holy Ghost and you suggesting that he giueth this answere to escape the iudgement of the Church if you enquire how we know these writings which we call Scriptures to be heauenly and giuen by the inspiration of God that is by what testimony we are perswaded that those writings are holy Scripture which are so called I would aske you with as much reason another question how know you the sonne is the sonne or how ye come not to doubt that God is God for we verely haue as much certeinty that thâ—se bookes are the sacred Scripture commended of the Lord to the Church written by the Prophets and Apostles proceeding from diuine authoritie as that the Moone is the Moone yea as wee are sure of any thing else which by vndoubted knowledge we are full assured of this answere Caluin also hath giuen you Iustit lib. 1. cap. 7. sect 4. cap. 8. toto writing that many things might be produced which would easily proue that if there be a God in heauen the Law the Prophets and the Gospell came from him yea and with many words at large he vrgeth it with most strong arguments such as may satisfie any reasonable man touching the authoritie and credit of the Scriptures There are in the bookes themselues proofes enough both certeine and perspicuous which will proue and demonstrate the credit of the Scriptures that no man need boubt of them But because the sense and reason of man is often times weake and easily distracted into diuers and doubtfull cogitations the inward and hidden testimony of the spirit must be had that men may firmely rest in the Scriptures For though outward testimonies will so conuince vs that for shame we cannot deny the Scriptures to be the word of God yet then only do we attaine a certeine and sauing ful assurance when the same spirit which writ and published them doth perswade our harts of the credit of them And this is that spirit which the Lord hath promised to his Church and which dwelleth in the harts of the faithfull and is as a seale vnto them he that hath not this spirit shall euer in himselfe be vncerteine and doubtfull though he heare the Church a thousand times What is the fault then you find Campian Caluin say you doth make the spirit Iudge thereby to escape the iudgement of the Church by whose authoritie all spirits are tried The iudgement of the Church ought not to differ from the iudgement of the spirit the same spirit gouerneth the whole h DVR What an absurd thing is this that you contemne the voice of the Church and allow your common people to iudge rather of the Scriptâ—res and giue all to the spirit when the Fathers haue obiected the Church against heretikes WHIT. pag. 109. We contemne not the voice of the first Church wherein these were written and from theÌ„ commended to succeeding Churches But pag. 108. we much regard not the voice of your Romish Church for as we know there is a God though it tell vs not so much so that the Scriptures are the word of God though it be silent and by the same grounds that your Church knoweth the Scriptures to be the Scriptures by the same proofes may euery priuate Christian know them pag. 111. If you know not that the grace of the spirit is necessary to discerne the Scriptures then reade these places John 14 26. 1. Iohn 2 26 27. 1 Cor. 2 14 10. Esay 51 16. Now the same spirit who wâ—it them seales them vp to vs without which some knowledge may be had of them bâ—t no faith we may acknowledge them but not certeinly beleeue them without the spirit And if the Fathers haue obiected the Church against heretikes in the like case we will do the same For the testimony of the spirit is not of validity to confute others but to confirme our selues Church and euery particular beleeuer But your Church knoweth not this spirit no maruell then if it dislike the iudgement of the spirit yet I would haue you take this for an answere once for all that the authority of the Scriptures doth not depend vpon the iudgement of the Church for let the Church iudge what it will yet can it neuer by all the authority it hath make the Canonicall bookes to be no Canonicall and that those which are not Canonicall should be had in reputation as Canonical The Scripture hath it owne proper authority in it selfe not borrowed froÌ„ another And as little can the Church add authority to the Scripture as it can to God the authour of it But say you how commeth it to passe that the Caluinists spirit alloweth six Epistles which the Lutheran spirit doth disallow you go in a ring making only the repetition of the same things without any proceeding Those Epistles the Lutherans i DVR That the Lutheâ—anâ— do not like these Epiâ—iles tâ—ey of Magdeburg Centur. 1. lib. 2. cap. 4. tell vs plainely WHIT. pag. 117. What is that to vs who thinke as honorablie of them as you do but if they by the example of auncient â—hurches haue spokeÌ„ somewhat hardly of those Epistles is there heere any such difference of â—pirits All things are not reueâ—led to all a like all haue not the like measure of the spirit If any be otherwise minded God will in his time reueâ—le â—t to him doe not reiect nor dash them out of the new Testament yea they acknowledge them they make vse of them in vnfoulding of controuersies they expound them in their schooles and churches and they reade them both priuately and publikely vpon many of them Luther hath written k DVR By the same reason if Luther should comment vpon certeine of Aesops fables and Illyricus vpon al then by their spirit they are certeinly receiued into the Canon WHIT. pag. 117. And why may not Aesops fables be in the Canon if your Church please seeing your VVolfangus Hermannus affirme the Scriptures are of no more authority then those fables without the authority of your Church But I adde if you would haue seene it that they vsed them in preaching in expounding Scriptures in deciding controuersies and did interpret them both priuately and publikely Commentaries Illyricus vpon all That of the authority of those Epistles in times past the Catholike Church made some doubt they
learne from him many new and excellent points This your first reason seemed very iust in your conceit to maintaine your glorious challenge of disputation with some of the learned of our Vniuersities But Campian you had delt a great deale wiser for your self if either you had neuer conceiued thesâ— reasons or streightway vpon the birth smothered them For before by your great challenge you begat a maruelous and wonderfull conceit of your selfe in euery mans mind and now when they shall readâ— those slender reasons of yours they will easily perceiue there is no cause why you should take so much vpon you and they wil tontemptuously deride you as you well deserue hisse you out of their scholes Therefore the counsell which Archidamuâ— gaue to his Sonne headily venturing to right with the Athenians the same doe our Vniuersitie men giue to to you Either adde to thy might or abate of thy mind for no man Campian euer tooke more vpon him and performed lesse than you haue done But let vs see what other things you bring vs. EDMVND CAMPIAN The second Reason which is the right sense of the Scriptures ANother matter that prouoked me to vndertake this enterprize and that enforced mee little to feare these my aduersaries slender armies is the vsuall inclination of my enemie in expounding the Scriptures full of deceite and void of wisdome These things you Philosophers would quickely finde out and therefore I was desirous of your audience Let vs demaund for example sake of our aduersaries what caused them to deuise this new opinion whereby Christ is * This is false for we doe not exclude Christ from the Supper excluded out of the mysticall supper If they name the Gospell we ioyne with them the very words they are for vs. a Matth. 26 Mark 14. Luk. 22. This is my bodie this is my blood which words seemed to b Luther in epist. ad Argen Luther so forcible that when he earnestly desired to be of Zuinglius mind because by that meanes he might haue wrought the Pope most displeasure yet notwithstanding he yeelded being ouercome and vanquished by the most plaine text of Scripture and as vnwillingly confessed that Christ is truly present in the most holy Sacrament as the c Matth. â— Marke 1. diuels in time past being ouercome with miracles with outcries confessed that Christ is the sonne of God Goe to then the written word doth fauour vs the controuersie is about the true meaning of the written word Let vs trie out this by the words thereunto adioyning d Luk. 22. Mattb. 22. Corpus meum quod pro vobis datur sanguis meus qui pro multis eâ—lundetur that is My bodie which is giuen for you my blood which shal be shed for many Yet the matter goeth hard on Caluins side and maketh very manifestly and plainely for vs. What say they else Conferre say they the Scriptures together Agreed The c Iohn 6. Matth. 16. Marc. 14. Luc. 22. Gospels make for vs f 1. Cor. 10. 11. S. Paul accordeth also The words the sentences the whole connexion of Scriptures doe often most reuerently repeate the bread and the wine a not able miracle heauenly foode his flesh his bodie his blood Here is nothing figuratiue nothing obscured by doubtfull speeches yet notwithstanding the aduersaries stand stiffely in their opinion and neuer cease wrangling What shall we then doe I hope antiquitie may be heard and that the reuerend hoare head of Fathers of all former ages to Christs time more nigh farther off from the time of these controuersies may be their iudgement determine this debate which we cannot end amongst our selues being suspected one of another * This is false for in this coÌ„trouersie we willingly admit Antiquity as witnesse They cannot away with that they say then they are betraied They crie out for the sincere and pure word of God they vtterlie reiect all mens commentaries trecherouslie and witlesselie done We will vrge them with the word of God they darken it we call the Saints in heauen for witnesses they refuse them In few words this is their drift that vnlesse thou wilt stand to their owne iudgement that are guiltie there is no iudgement to be had And so they behaue themselues in euerie controuersie betweene vs. As concerning grace powred into vs from heauen inherent iustice the visible Church the necessity of Baptisme Sacraments and sacrifices meritorious works of good folke hope and feare inequality of offences the authoritie of S. Peter the keyes vowes Euangelicall counsailes and other like controuersies we Catholikes in sundrie of our books in our mutuall conference in churches in schooles haue brought forth many and waightie places of Scripture and haue both tried and applied the same They haue scorned at this We haue alledged the interpretations of the auncient Greeke and Latin Churches they haue refused them What say they then marry that M. Doctor Martin Luther or else M. Philip Melanthon or certainelie M. Zuinglius or without doubt M. Caluin and M. Beza haue faithfullie entreated vpon these matters Can I imagine any of you to be so stuffed in the nose that being forewarned cannot quicklie smell out this subtile iugling wherfore I confesse plainlie that I am desirous to haue audience in the Vniuersitie scholes that after I haue called these Ruffian-like knights out of their dark dennes into the open and plaine field I may before your eies discomfite them not by my owne strength which am not to bee compared with the worst of an hundred of our side but by the puissance of the cause and certaintie of the truth which we maintaine WILLIAM WHITAKERS The answere to the second Reason WHat could be said touching the Scriptures wee haue heard wee must proceed to heare what can bee said for the interpretation and exposition of them for our vsuall inclination in expounding the Scriptures saith Campian hath encouraged and incited him earnestly to desire this encounter And we also Campian haue long ago desired to buckle with you herein And at length the Lord hath brought you out of your lurking holes into the broad light that we might trie it out with you but what is our disposition you speake of It is full of deceit say you and void of wisdome Thus you being a man of small reach and lesse discretion do conceite our inclination Assuredly the matter you haue now in hand is a cause of great waight for the force the substance and as it were the soule of the Scripture consisteth in the meaning very well said Hierome The Scriptures are not in the letter but in the vnderstanding Contra Lucifer in 1. cap. ad Gila and in another place a DVR Then Luther and Caluin obtruded a new Gospell vpon the Church when they brought in a new sense of the words such as the whole Christian â—orld knew not yea it had a far other sense of the Scriptures WHIT. pag. 138. If this last
but as if you had said It is no heynous thing to conceiue and bring forth an Infant Therfore it is none to deuoure it after it is borne heynous act It is therefore a figuratiue speech commanding vs to communicate in the Passion of the Lord. Doe you thinke this reuerend old man dotes or hath he not giuen a iudicious interpretation wel agreeing vnto the iudgement of the auncient I thinke matters yet goe worse on your side then they did before but perhaps you will say these are too auncieÌ„t to serue your turne heare then some of latter times Theod. Theodoret a Gretian and a learned man writeth thus in his Dialogueâ— x DVR Theodorets meaning is that the signes haue not lost their naturall properties though their nature be changed WHIT. pag. 214. If the naturall properties remaine then certeinly their natures must for esseâ—tâ—all properties can neuer be separated from â—heir natures yea in the words follow ng in this very place Theodoret affirmeth that the nature remaineth The mysticall bread saith he remaineth in the nature it first had in the figure and in the forme Mysticall signes doe not lose their proper nature This very speech quite ouerthroweth your Transubstantiation for if their proper nature remaine without doubt nothing can be Transubstantiated or changed Now the bread keepeth his proper and old nature therefore there can be no Transubstantiation but I will ioyne to Theodoret Marcarius whose homilies Morelius had out of the Kings Librarie and hath published them in Greeke and I suppose that you being a Frier will not reiect the testimony of so auncient a Monke he writeth thus In the Church saith he Marcar homil is offered bread and wine y DVR An antitype or resemblance of the type is not the type or figure but the substance signified by that type or figure WHIT. pag. 217. An antitype is neuer properly the substance of the type though sometime it be another type answering to it and both of them are but similitudes figures of the substance And sometimes a type and an antitype are both one and the same as Heb. 9.24 The Tabernacle is called an antitype of heaueÌ„ being the substance signified by the Tabernacle and no answering type to the Tabernacle And in this sense doe diuers of the Fathers vse the word Antitype as Basil Nazianzen Theodoret Chrysost antitypes or resemblances of his body and blood What saith he bread and wine but bread is already turned into flesh and wine into blood Ought a Monke to speake after this manner giue you them so slender a name as similitudes Pardon mee Campian this Monke was neuer vsed to speake after your manner neither was your Transubstantiation as yet come abroad what say you now are you pleased with this reuerend hoare head of the Fathers If you rest not heere it shall be free for you to appeale to any one of the whole reuerend company of the holy Fathers not one of them no not any one of them do I except against For I make no doubt but if they may be iudges you shall euer haue the worst From henceforth therefore do not cast any such calumniâ—â—ions vpon vs and boast your selfe of the bare names of the Fathers for the Fathers both in this controuersie and in many others are firme on our side As for the Fathers of whom you name many but I beleeue haue read but a few I thus answere you We are not the seruants of the Fathers but the sonnes When they prescribe vs any thing out of the Law and diuine authoritie we obey them as our parents If they inioyne any thing against the voyce of the heauenly truth we haue learned not to harken to them but to God You as Vassals and base seruants receiue whatsoeuer the Fathers saie without iudgement or reason being affraid as I think either of the whippe or the halter if euery thing they speake be not Gospell with you In few words say you this is their drift vnlesse thou wilt stand to their owne iudgement that are guilty there is no iudgement to be had Verily this fits you a great deale better then vs for you will receiue no iudgement but the iudgement of the Pope and Church of Rome which Church and Pope wee haue proued long agoe to be guilty of most heynous crimes and there hath been a perpetuall variance betwixt him and vs. Is there any equity then in your demaunds that we should stand to his iudgement who 〈◊〉 both a person guilty and an aduersarie to vs And well should we deserue to lose the cause if we would be so witlesse contenders Much truer speaketh Augustine Let one matter encounter with another Contra Maxim lib. 3. c. 14. one cause with another one reason with another by the authoritie of the holy Scriptures which are not proper to either side but common z DVR How foolishly do you alledge Augustine who maketh the Scripture a witnes of the truth not a iudge as you would haue it WHIT. pag. 243. If the Scripture be the witnes where shall we find a iudge answerable to this witnes Is it the Church Then must it be of more authority then the Scripture which heere you affirme not neither may it be graÌ„ted for the Scripture is the word of God therefore he that is the iudge of it must be the iudge of God himselfe To deny the Scriptures then the preheminence in iudging is to thrust God out of his throne Therefore as God so the Scripture the word of God hath the authoritie both of a witnesse and a iudge DVR Augustine euer thought that the Popes iudgement was the highest tribunall â—pon earth where all controuersies must be decided WHIT. pag. 244. Augustine neuer thought so but writ the contrary De ciuitat Dei lib. 15. â—ap 3. The Lord saith he hath penned the Scripture which is callâ—d Canonicall because it is of highest authoritie yea hee neuer once pressed the Arrians either with the authoritie of the Pope or of the Councell which vndoubtedly he would haue done neither could he haue done better if the highest iudgement had been in the Church witnesses for both And to their iudgements would we haue you to stand not ours As for other things you speake of I passe them ouer for you will reserue them for vs till another place and wheras you say you haue cited many and worthy places of Scripture we haue weighed those places in their ballances and haue found them to light to proue what you proposed And it is your vse indeed rather to take them by number then by weight But you charged vs with scorning at this and shifting them off we did nothing lesse all we did was to free them from your cauils We haue say you alledged the interpretations of the Greeke and Latin Churches I confesse it but we haue wrung all those weapons from you and haue by them battered all your holds But say you what say they
and that when they were quite depriued of the thing it selfe they would needes though with much adoe keepe still the bare name in possession I solaced my selfe with the hope I conceiued of your ripe iudgements yea and I nothing doubted but that assoone as you should find out euen by their owne confessions these their iugling trickes you would straightwaies like plaine honest and wise men cut off such foolish snares framed of set purpose to worke your ouerthrow WILLIAM WHITAKERS The answere to the third Reason WHat is it Campian you further bring vnto vs you propound vnto vs the nature of the Church wherein you bring nothing besides your accustomed manner of vaine and childish oratorie neither worthy the hearing of our Vniuersitie men or answerable to the opinion that is held of you As touching the Church there are many questions and great controuersies and at this day almost all disputations about religion are reduced to this head For your a DVR Jt is well that once you will acknowledge vs to be Catholiks WHIT. pag. 247. Triumph not much for the name my meaning is to giue it you no otherwise thē vsually the name of man is giuen to a dead and dry corpes where nothing is but skinne and bone He is a Catholike not who followeth the popish Apostasie but that professeth the doctrine of Christ Catholikes being tossed with the boysterous stormes of other disputations haue been willing to take b DVR Is it so great a fault to flie into the hauen of the Church WHIT. pag. That is not the fault we taxe you for but that you couer all your errors by pretending the name of the Church And if we by manifest arguments out of the Scripture reproue and refell your heresies you cry out you are the Church and by that thinks to defend all things though they be neuer so absurde harbor in this hauen of the Church Here they dwell here they place all their hopes of safety and victorie heere they hide themselues whensoeuer they are beaten out of the field Therefore they fortifie this sconce with all the skill they can and strengthen it with munition on all sides for which cause I maruell so much the more to find you from whom so great things are expected in this controuersie to be so sleight and shallow for you neither teach nor conclude nor yet propound any thing for your Church against ours which hath in it either forceable reason or proofe But it may be this is but your first skirmish you will happely afterwards deale with vs hand to hand yet I wil trace you out in your owne steps that I may lay hold of you if happely I may find you any where certeine So soone say you as the aduersarie heard the Church but named he waxed wanne yea Campian it made him blush when he perceiued so chast holy a matron so impiously insolently to be abused by you The Church doth euer expell you and deny al commerce with you Yet you as very audacious importunate wooers giue not ouer your suite to compasse her Sure there was no cause why your aduersary should wax so wanne vnlesse he feared some euill measure from such cutthroats as you are Yet notwithstanding say you he hath deuised one thing which I would wish you to note well You will sure acquaint vs with some great and vnheard of matter verily I much desire to know what is this one thing yet I feare it will proue starke nothing and for all your throes you wil bring forth but a mouse As for the honorable praises of the Church you mention we both acknowledge those and speake far greater things of it but verily they agree not to your Church at all for it is the Babylonish whoore a branch cut off from the true Vine a denne of theeues a broad way leading to destruction the kingdome of hell the body of Antichrist a sinke of errors a great mother of fornications the Church of the wicked out of which euery Christian ought to depart which Christ shal one day fearefully destroy and giue her the iust recompence of all her sinnes In vaine then do you reckon vp the praises of the Church vnlesse you can demonstrate that they are proper to your Church which you shall neuer be able to doe so long as Rome standeth He would not say you seeme to gain-say the Church hee kept craftily still the name of the Church but the thing it selfe by his definition he tooke quite away We verily Campian c DVR Why do you not then defend her authoritie but diminish and lessen it yea and horriblie blaspheme affirming that the spouse of Christ may erre and be deceiued WHIT. pag. 248. It is you that blaspheme making the Church equall to God to whom it is only peculiar not to erre not be deceiued For the Church may erre though she be his Spouse but not persist in any deadly error as the Church of the Apostles did when shee thought her husbands kingdome was of this world yea and after shewed her ignorance of the calling of the Gentiles reuerence and honor the Church as our mother and in our definition wee both retaine the name and cleerely set out the nature of the thing it selfe But you hauing lost the Church long since do yet challenge the name and the vaine title of the church Our definition of the Church doth nothing like you why I pray you because we describe the Church by those properties which doe altogether darken and hide it Wee ascribe those properties to the Church which comprise the true nature of the Church whose presence make a Church and their absence marre or destroy a Church But what are those properties which you affirme to darken and hide the Church we verily iudge this to be proper to the true Church to d DVR The Church is not to be sought for by these as by notes but they are to be learned from the Church WHIT. pag. 252. Will it therefore follow because the word is no where else truly preached but in the Church nor the Sacramēts purely administred that the Church is not to be knowne and found out by then Yea the contrary followeth because they are not elsewhere but in the Church therefore by these notes the true Church is to be knovvne and demonstrated For if only Peripatetians professe the Philosophy of Aristotle then that kind of learning pointeth out the Peripatetians and distinguisheth them frō all other sects of Philosophers DVR Thus to search out the Church is but to secke out one vnknowne thing by another which is more vnknowne WHIT. pag. 254. As if the Scripture vvere more hidden and vnknovvne then the Church and the Scripture could better bee knovvne by the Church then it by the Scripture vndoubtedly no. 1. Because the Scripture begeteth and maketh a Church and then is a ting hknovvne vvhen the cause is knovvne 2. I here are many and diuers Churches
WHIT. pag 272. It the Arrians or any other heretike can proue the doctrine of their Churches out of the holy Scriptures they may answere the same which we doe for euery Church which holdeth the Apostles doctrine may professe that all cities village◠〈◊〉 which were religous were seasoned with their doctrine for in the Apostles time all Churches all cities all townes euery family embraced the same faith and religion which we now professe After that by little and little the purity of doctrine n DVR Tell me then from whom and in what age any doctrine of our profession was brought into the Church WHIT. pag. 277. The motion of the Sunne is so very swift that we may see it hath moued though we cannot discerne the mouing of it so such is the mystery of your iniquity that I well perceiue by the Scriptures your doctrines are not Apostolicall but the time when and the manner how they were brought in is not much to our purpose And it were too long to tell all yet heare some Your Romish Bishop a long time together was but equall to other Bishops thâ—ugh much was giuen to him for the excellency of that Church After the Christian world was diuided into foure Prouinces when he became the chiefe of the Patriarkes after this he began to challenge authority ouer other Churches and for that purpose counterfeited the Councell of Nice but he was repressed by the African Councell Then Gregory the great greatly inueyed against Iohn of Constantinople because he sought the name of vniuersall Bishop and for that ambition called him the forerunner of Antichrist Lastly Boniface the eight with a great summe obtained that honor of Phocas the Parricide And since that hee grew to that height that hee made not only Churches and Kings but the Christian Emperour himselfe to kisse his feete But see another example Time was when there were no images in Churches As that of Epiphanius proueth who rent a vaile in peeces because there was in it an image of Christ or of some Saint But in time they were receiued into the Church but no honor giuen them yet after that good Bishops brake them and cast them out againe as Gregory writeth that Serenus the Bishop of Massilia did whom he thus checketh for it In that you forbad them to be worshipped wee commend you but that you brake them we reprehend you Gregor regist lib. 7. Epist. 9. Lastly the second Nicene Councell decreed that they were not to be broken yea that they were religiously to be worshipped And thus hath it succeeded in other things as S. Paul did foretellâ—e saying The mysterie of iniquitie doth alreadie worke 2. Thess 2.7 began to be corrupted and diuers superstitions spread far and neare though the holy Fathers did as much as they could resist 2. Thess 2.7 vntill that mystery of iniquitie which tooke rooting in the very Apostles time spread it selfe o DVR VVhat can be spoken or imagined more wicked and impious WHIT. pag. 278. Then prophesied S. Paul impiously when he did so â—â—â—ell of a departing and that Antichrist should sit in the Temple of God Is this any other then that the mysterie of iniquitie should spread it selfe ouer the Church by all the parts of the Church and at length possessed it wholy Yet Antichrist that man of sinne could neuer preuaile so farre but a great multitude of the Saints remained and those whose names were written in the booke of life did vtterly abhorre all those filthie and wicked superstitions of Antichrist For in the Church of Rome it selfe euen in the worth times of it yet many were euer found who worshipped the God of their Fathers and kept themselues vnpolluted with that horrible Idolatrie And this can histories of all times witnesse which I could now recite if it were needful and reckon vp to you many houses villages townes cities and countries where Christ had many and populous Churches The p DVR This is very false for in the FloreÌ„tine Councell the Emperour Paleolus together with the Grecians and Armenians freely acknowledged the Pope to be the Vicar of Christ and imbraced the Romane faith yea and at this day they dissent from vs in few things as Icremy the Patriarke of Constantinople hath plainly written WHIT pag. 279. Why are they then of you accounted Schismatickes or vvhy obey they not the Pope why came they not to the Councell of Trent the Pope by al meanes hath sought to haue theÌ„ subiect to him but they stil coÌ„temne him to his no small griefe It is true the Emperour the Patriarke and a multitude of Bishops came to the FloreÌ„tine CouÌ„cel They agreed vvith theÌ„ in many things â—â—â—hers they dissented your TraÌ„substantiation they vtterly renouÌ„ced At that time Iesaphus their Patriarke suddenly died Eugenius the Pope instantly vrged a nevv election They denied to make any till they came to Constantinople See you not hovv vvell they agree I haue a booke of yours not of Ieremies neither vvill a small thing make me beleeue it is his for both the Grecianâ— and particularly he hath giuer great approbation of our Churches as vve find it in his vvorkes published both in Greeke and Latin Greeke Church could neuer yet be brought to ioyne it self to your Church and it is 〈◊〉 opposite to you as euer our Church was And yet you so forge these things as if the Pope of Rome long agoe had had the whole world vnder his subiection Vntill that vnhappy Monke as you say by his incestâ—â—â—â— marriage had defloured a Nunne dedicated to God by 〈◊〉 soleâ—â—â—◠〈◊〉 or vntill that quarrelling Swâ—â—â— had câ—â—spired against his country or that infamous â—â—â—â—gate had vndertaken an vsurped authority in Geâ—â—â—â— So Campian go on to raile and reuile euery good man powre out the gall of your bitternes seeing you haue vndertaken to spend all your venemous darts vpon them Luthers name is written in the book of life and his memory shal euer be sacred among all good men and your reproaches shall not be able to pearce or wound him It is a true saying that a false repreach pierceth not the skinne you call him Monke your selfe is but a Frier now Monkes were euer accounted more honest then Friers But he by incestuous marriage deâ—â—oured 〈◊〉 Nomâ—â—â— dedicated to God by solemne vow q DVR But you goe against S. Paul who directly denounced damnation to those who will marry hauing broken their first saith which is vnderstood by all the Fathers of violating the vow of single life by incestuous marriages WHIT. pag. 281. But how proue you that the Apostle vnderstaÌ„deth by that faith the vow of virginity Nay the scope of the place sheweth vs the contrary for he forbiddeth that younger widdowes whom he perswadeth to marry should be taken into that office only such as were threescore yeares old who may well abstaine from marriages follow this calling Now if they be not of this age he sheweth
true faith lay hold on the Gospell These though they may bee seene as long as they liue amongst men seeing they are men as others bee yet because neither their faith nor Gods loue which maketh them members of the Church is visible we affirme that this Church consisting of holy and faithfull men is altogether inuisible Christ is the head of this Church to this only the elect caâ— ioyne themselues wee then acknowledge another Church besides that which coÌ„teineth only Saints for so should there be no visible Church at all but what company of men soeuer vpon the earth doth professe the doctrine of the Apostles and Prophets we professe that to be the true Church of Christ though many wicked men be found in it Neither are we the first who did inuent and deuise these things as you say of vs but are ready to proue theÌ„ both by the holy scripture and by authority of Antiquity Comfort then your selfe Campian as much as you can with the wits of our Vniuersity men and promise to your selfe great things from vs but see you bring more dexterity of wit or else without doubt you can neuer deceiue vs with this shallow conceit If you should propound these foolish and childish things in the populous assemblies of our Vniuersity men I perswade my selfe they would not only teare to pieces these your childish shifts but do as much by you too for abusing so shamefully their learned conceites EDMVND CAMPIAN The fourth Reason which is generall Councels AGreat controuersie for the keeping of the ceremonies of the old law which in the Primitiue Church much moued the minds of faithfull people was by a Councell gathered together of the Apostles and some elders decided Children then beleeued their Parents and sheepe their Sheepheards charging them in this sort a Act. 15 It hath pleased the holy Ghost and vs after this there were holden foure generall Councels of auncient Fathers for the rooting out of heresie which budded vp aboundantly in euery age which were of such authoritie aboue b Greg. li. 1. epist. 24. 1000. yeeres agoe that * Gregorie made the foure Councels equall to the Euangelists great honour was attributed vnto them as though it had been vnto the foure Gospels I will seeke no further euen here in our owne Countrey by an c Anno 1. Elizab. acte of Parliament the selfe same Councels doe retaine still their former force and pure authoritie which said acte I will heere alleadge And call thee thy selfe O England my most louing Countrey to witnesse If thou reuerence as thou pretendest those Councels Nic. Can. 6. Chal. act 4. 16. Constan c. 5. Eph. conc in epist. ad Nestorium Nic. con 14 Chal. act 11 Nic. conc apud Soc. lib. 1 cap. 8. Vide Chalc. can 4.15.23 then wilt thou yeeld vp the supremacie to the Bishop of the chiefe sea that is to Saint Peter Then wilt thou acknowledge vpon the altar the vnbloodie sacrifice of the bodie and blood of Christ. Then wilt thou pray the blessed Martyrs and all the Saints in Heauen to make intercession to Christ for thee Then wilt thou restraine these leacherous Apostataes from their filthie carnall copulation and open incest Then wilt thou build vp many things which now thou pullest downe and wish many things vndone which now thou doest Moreouer I promise and vndertake as occasion and time shall serue to proue that the * Campian makes all Synods equall with the Gospell Councels holden at other times and namely the Councell of Trent haue been of equall authoritie and credit with the foure first Councels Wherefore then should I not come to this place of triall securely and couragiously to marke into what corner my enemie will creepe seeing I am * This is false ancient Councels doe not confirme the Romish faith ayded with the valiant and piked garrison of all the Councels For I will alleadge both most manifest matter which he shall not be able to wrest aside and also most substantially prooued which he dare not contemptuously reiect He will perhaps goe about to trifle out the time with multiplying of many words but if you be the men that I haue alwaies taken you for you will take so good heed vnto him that he shall neither rob you of your eares nor eyes If there shall be any at all so mad as to oppose himselfe against the sages of all Christendome and those such men as for holines of life learning and antiquitie are too great to be challenged I would willingly behold that brazen face the which when I shall shâ—w you I will leaue the rest to your imaginations In the meane while I will giue you this caueat that whosoeuer affirmeth that a generall Councell * The Councell of Trent was neither a full Councell nor lawfully held And so both the Emperor and the French King haue iudged Sleidan anno 1551. lib. 33. The assemblie of certaine men duly and orderly kept and finished is of no force or authoritie the same man seemeth to me to be one of no iudgement nor of any wit and not onely an asse in diuinitie but also voide of discretion in worldly policie If euer the spirit of God illuminated the Church surely then that time is most fit to send downe the holy Ghost when the religion perfection knowledge wisdome and honour of all Churches dispersed throughout all Christendome are assembled together into one Citie and vsing all meanes both diuine and humane whereby the truth may be searched out Matth 18. they call vpon the holy Ghost promised e Joh. 14. by God vnto them that by his assistance they may establish godly lawes for the safe and wise gouernement of the Church Now let there some pettie peart hereticall Doctor leape out let him looke vp stately let him scorne and mocke let him lay all shame aside let him saucily giue iudgement of his owne iudges what game what pastime shall he make we haue spied out such a one euen Martin f Lib. de capt Bab. Luther who saith that he more esteemeth of the voices of two honest and learned men ye may well imagine his owne and Philip Melancthons if they come together in Christs name then he did of all generall Councels O worthy companie We haue found out also another of the same crue to wit g Martini Kemnitij examen Conc. Tridentini Kemnitius who hath vndertaken to examine the Councell of Trent by his owne vnreasonable giddie braine what hath he gained an euill name so that he except he preuent it by recanting shall be buried for an heriticke with Arrius whereas the Councell of Trent the elder it waxeth by so much more it shall flourish daily and continually * The famous praises of the Councell of Trent O good Lord with what diuersitie of people out of all countries with what choice of Bishops throughout all Christendome with what excellencie of Kings and Common-weales with what
profound diuines with what * Two Bishops were taken in adulterie and put to death Illyric deuotion with what lamentations with what abstinence and fasting with what flowers of Vniuersities with what knowledge of strange tongues with what sharpe wits with what studie with what endlesse reading with what store of vertues and exercises was that sacred place replenished I heard with my owne eares Bishops reioyce being men of great birth and very well learned of which one was Anthony Archbishop of Prage who created me Priest for that they had been brought vp certaine yeeres in that famous Schoole so that they acknowledged no benefite that euer the Emperour Ferdinando bestowed on them to whom otherwise also they thought themselues no little beholding to be more princely and bountifull then this was that by him being sent in Embassage from Pannonia they sate in the Councell of Trent together with the rest of the Fathers there present This thing the Emperour full well perceiued who greeted them in this sort at their returne We haue maintained you in an exceeding good Schoole why made the aduersaries no hast hither being promised to goe and come safe that they might openly haue confuted them against whom they croke like Toads out of their hoales They haue broken promise say they with Husse and Hierome who the heads of the Councell of Constance That is a lye Ioh. Huss for they made them no promise And yet Husse had not been put to death if that he false and treacherous villaine as he was not only by an escape which the Emperour Sigismundus had forbidden him vpon paine of death and being taken was brought backe againe but also by * This is false for he broke no conditions breaking certaine couenants which he had made in writing with the Emperor had not lost the benefit of that safe conduct Husse was hedged in for his hastie knauerie for whereas at his countrie in Bohem he had stirred vp barbarous tumults and was therfore commanded to appeare before the generall Councel at Constance he contemned the prerogatiue of the Councell and made suite for a safe conduct to the Emperor The * Note Emperour sealed him one all Christendome which is greater then the Emperour vnsealed it again the arch heretike would not recant and therfore he was burnt Hierome of Prage As for Hierome of Prage he came priuately without any safe conduct at all to the Councell of Constance and being apprehended did appeare and had libertie to say what he could and was verie curteously intreated and suffered to goe abroad at his pleasure Hee was cured of his disease and abiured his heresie hee fell againe and therefore was burnt But wherefore do they so often inculcate and call to memorie this one example amongst sixe hundred Anno 1518 Let them peruse their chronicles Martin Luther one hated both of God and man personallie appeared at Augusta before the Cardinall Caietane and did he not belche forth of his venemouse gorge what poysoned speeches he could and at length being protected with the Emperour Maximilians safe conduct went he not safe away Anno 1521 The same Martin Luther being sent for to come to Wormes though hee had both the Emperour and almost all the Princes of the Empire his Enemies did hee not vpon the Emperours word come and goe safe Finally did not the ring-leaders of the Lutherans and Zuinglians in the presence of Charles the fifth the open enemie to all heretikes Conqueror and soueraigne vpon a truce graunted them exhibit at an assemblie at Augusta August confess Vide acta Conc. Trid. the confession of their faith which before they had so often altered and went they not without hurt away Likewise the councell of Trent prouided for the aduersarie most large warrants to come and goe safe but he would not vse the same He beasteth forsooth of himselfe in corners where when he can vtter three greeke words he may seeme to bee a great learned man He flies from the light which would make a slender scholler to bee accounted learned and so aduance him to seates of great dignitie Let them purchase for vs English Catholikes if they loue their soules health * There is not the same reason such a safe conduct in writing wee will not alleadge Husse for our excuse but make our speedie repaire to the court putting our whole trust in the Queenes Maiesties word But that I may returne thither from whence I digressed All generall Councels are on my side the first the last the rest these shal be my weapons Let the aduersarie expect a well headed dart which he shall neuer be able to shake off God graunt that Satan in him may be quite ouerthrowne and Christ reuined WILLIAM WHITAKERS The answere to the fourth Reason THE next place is concerning Councels not much differing from the former for what is a Councell but the flower and as it were a little modell of the whole Church And therefore whatsoeuer may be said of CouÌ„cels it appertaineth to the nature of the Church but when as these for more plainnes sake are sometimes distinguished I doe easily permit you to propound them distinctly a DVR But you coutemne the authority of the holy Ghost speaking by Councels which al the auncient Fathers haue had in singular respect WHIT. pag. 290. You accuse vs falsely for howsoeuer we assent not with you who make them shoulder the Scriptures with equall authority because we know that both they might and also haue grossely erred in many things as the Fathers haue confessed and yee your selues cannot deny yet wherein they are consonant with the Scriptures we embrace their authority and haue them in singular respect and estination And in preferring the Scripture before them we follow but the example of the Fathers August de Baptis contra Donat. lib. 2. cap. 3. idem contra Maxim lib. 3 cap. 14. de vnitat Eccle. cap. 16. Hieron in Galatas Ambros Epist. 32. Now the name of Councels is honorable their credit singular and their authority of great esteeme and you doe neuer more insolently bragge then in this place for when you doe but name Councels you thinke that you haue sufficiently confuted your aduersaries and promise vnto your selfe assured victory Neither will I go about to extenuate the dignity of Councels woÌ„dering that b DVR Nazianzene dâ—d not iudge inturiously nor writetâ— bitterly of Councels as you suppose but only aâ—fiâ—med that the fraud and malice of the heretikes of those times hindred the assembling of lawfull Councels WHIT. pag. 264. It seemeth you haue not read his Epistle or but very sleâ—gtly â—eeing he therein plainly setâ—eth downe two reasons why he absented himselfe from the Councell when he was called fâ—â—st the weaknes of his body and secondly his iudgment concerning Councels which was that he thought such assemblies were to be auoided because he had seene no good of any Synode and that hereby occasions
of euils were rather increased then taken away DVR Yea but he hath shened his contrary iudgment vvriting his Cledonius WHIT. Nothing lesse but only hee affirmeth that he vvould subscribe to the Apollinarian heretikes if they could proue that they vvere receiued of the vvest Councell vvhich hee knevv they could not Nazianzene Nazianz. Epist. 4â— ad Procop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should so vniustly iudge and so iniuriously write of them For he saith that he had deliberated with himselfe and fully resolued to auoid Episcopall Conuocations because he had neuer seene a good issue of any Synode Which howsoeuer it hath bin true of many which by reason of the ambition and busie medling of some haue not taken away auncient controuersies but rather haue sowed the seed of new contentions yet many Councels haue been approued and commended by their most wished euent Whereas therefore you appeale to Councels we will follow you in many in their most weighty censures and decrees for in all neither do you your selues iudge it necessary But let vs now heare you discoursing concerning Councels A waighty question say you concerning lawfull cereâ—â—â—ies was cleared in a Councell of the Apostles and Fldâ—rs assembled together The children beleeued their Parents and the Sheepe their Shephâ—ard commaunding in this forme of speech It bath pleased the holy Ghost and vs. Where you make mention of a Councell most excellent and aboue all exceptions in which nothing was done rashly peruersely and factiously as sometimes in other Councels it hath been accustomed but al things diuinely and by the authority of the holy Ghost himself and therfore if we did not beleeue this Councell we were vnworthy of the name either of children or of sheep This Councel resolued that important question concerning ceremonies and freed the neckes of Christians from that most grieuous yoke of Mosaicall rites whereby the greater cause of griefe is offered vs by you who haue imposed vpon the Church contrarie to the expresse commandement of this Councell another yoke much more intolerable then that of Moses For this is cleare and manifest that the ceremonies brought into the Church by you and imposed vpon the consciences of men are twice as many as those which in time past Moses by Gods expresse commaundement inioyned vnto the people of Israell August ad Ianuar. And this is that of which c DVR Angustine vvhen he vvrit this did not after your manner carpe at Ecclesiasticall ceremonies but shevveth that be vvould not haue them instituted at euery mans pleasure For in his first Epistle to Ianuariuâ— he thus vvriteth If the vvhole Church vse any of these it iâ— insolent madnes to dispute vvhether such a thing is to be done or no WHIT. pag. 296. Augustine condemneth the multitude of ceremonies in his time and vvould haue vs rest contented vvith those few ceremonies vvhich are commended vnto vs in the Scriptures Ad Ianuar. Epist 118. cap. 1. Epist. 119.19 His vvords vvhich you alleage I vvillinglie embrace for vve vse and esteeme those ceremonies vvhich all Churches haue receiued as necessary for order and comelinesse But of this kind yours are not neither can you vvrest those speeches concerning the ceremonies of the Church to approue your Traditions seeing the Church of Rome long since ceased to be the Church of Christ Augustine long agone complained namely that by the multitudes of ceremonies the state of Christians was become worse then the state of the Iewes themselues which if Augustine spake of the ceremonies of his time how much more would he haue thus complained had he seene the great multitudes which were afterwards added to them But if the Apostles and Elders according to the meaning iudgment of the holy Ghost did determine that those ceremonies which the Lord himselfe had ordeined were to be abolished how intolerable is your boldnes who contrary to the decree of this spirit and Councell haue obtruded vpon Christians your innumerable traditions and needles ceremonies Did the Lord therfore abolish his owne ceremonies that he might establish yours did he abrogaâ—â— a few that he might bring in a multitude did he ease vs of lighter that he might impose heauier Whereby it appeareth that the diuine institution of this Councel which as it was before all other in time so aboue all other in excellency is most wickedly by you violated And is it to be thought possible that you who haue demeaned your selues so impiously towards these Parents and Pastors will be more respectiue towards others Nay there is not any Councell which you haue not long ago trodden vnder feete so that euery one of you are infoulded in a thousand excoÌ„munications And dare you Campian notwithstanding make mention of Councels which if they were in any force surely you should no more be tolerated in the Church then Publicans and Pagans There followeth this say you for the rooting out of heresie the foure general Councels of the auncient Fathers which were of such strength and authority that a thousand yeares since they were had in singular account euen as Gods word it selfe And we likewise doe freely confesse that the authority of those foure Councels was good and profitable Luthe de Concil Reade what learned Luther hath writ of those foure generall Councels and so also you may know our iudgement of them Notwithstanding there is no reason why we should assent vnto Gregorie Gregor lib. 1. Epist 24. who professeth that he doth imbrace and reuerence these foure Councels as the foure bookes of the holy Gospell For this were rather to violate the Gospell then to reuerence the Councels Although as I take it Gregories meaning was that what was decreed and concluded in these foure Councels out of Gods word against Arriuâ— Euâ—â—onius Macedonius Nostorius Eutyches and Dioscâ—ruâ— that he firmely embraced and would not suffer these decreet which are approued by the Euangelicall writings and in which this impious heresie is condemned to be reuoked and repealed no more then the Gospell it selfe neither can I imagine that it was Gregories purpose to affirme this of all these Councels that the Councell of Nice Constantinâ—ple Ephesus and Chalcedâ—n were fully equall vnto the holy Gospell in authority and dignity And so we our selues do not doubt that those things which these Fathers haue determined against those heretikes before named concerning the consubstantiall subsistence of the Father and the Sonne of the diuinity of the holy Ghost of the one person of Christ in two natures are as true as the Gospel it selfe not because these Councels so iudged and concluded but because in the Gospell the selfe same doctrine of faith is deliuered Further you say That also iâ—â—â—r owne country by our Parliaments the same Councels retaine their auncient right It is true indeed that in these and all other things which they propound if they be consonant to the holy Scriptures they doe still retaine their auncient right and dignity But lest you should
suppose that we did euer attribute thus much to these Councels that we iudge all that to be necessarily embraced whatsoeuer they haue decreed heare you now what our Church hath thought and ordained of these generall Councels Councels not only may erre but also sometimes haue erred In the Artic of Religion Artic. 21. and that in these things which belong to the rule of piety and therfore whatsoeuer by them is decreed as necessary to saluation hath no vertus nor authority vnlesse it may be shewed that it is taken ouâ— of the holy Scriptures Cite you now these words and then contest as you call it your sweet couÌ„try And in like maÌ„ner this your most deare countrie in which you were borne brought vp and graced doth contest intreat and beseech you by all those things which are vnto you most sweeâ—e and best esteemed that you desist any more in this bâ—dde cause to be troublesome vnto her that you will noâ— corrupt her children with an impious and strange religion that you will make more preciouâ— account of her dignity then of a forraine enemie and that you would at length returne thither from whence you haue straâ—ed And surely you would not contemne this speech of your country if you could euen for a litle space lay aside that preiudicate opinion which you haue sucked from Rome and brought with you hither into England But let vs heare what is this your contestation If say you you will reâ—erence these fourâ— Councels you will chiefely honâ—r the Bishop of the chiefâ— Sâ—â— that is Peter And so do we ascribe great honour vnto Peter and that worthily neither doe we contend with you about him but this affirme that those things which were proper vnto Peter cannot in any wise appertaine to your Pope who was neuer like either Peter or Paul And in truth what madnes is this so insolently to bragge of Peters great vertues when in the meane time you cannot proue that your Popes are indued with any such Do you suppose that any man that is in his right wits will thinke that Peters faith piety and all the rest of his vertues haue bin deriued to your Pope by a lineall descent from so many other Popes of whom a great number were not men but monsters This doubtlesse is a grosse dotage and fit to be taken away Quouis helleboro dignum with the mad mans purge and as one saith for those diseases reprehension is the best maâ—â—â—r of cure Should I entitle your Gregoriâ— the 13. who now gouerneth at Rome with the name of Peter doth he teach doth he feed Christs sheepe surely he cannot Doth he performe the duty of an Apostle or of a Bishop nothing lesse How therfore doth he demeane himselfe Sitting in the Vatican he prouoketh to warre moueth seditions armeth subiects against their Princes and filleth the whole world with vproâ—â—â—â— Did Peter thus behaue himselfe is this to be Peter can you deny that these things be true and shall I then yeeld vnto him the like honor that is due to Peter being so vnlike him in conditions But let vs further examine your words You will say you chiefely honor the Bishop of the chiefe Sea that is Peter but by what Councell doe you proue that necessary you alleage the Councell of Nice Can. 6. In which there is not so much as any mention of the Bishop of the chiefe Sea or of Peter neither in truth could any thing be produced of greater force against your Bishop then that decree of Nicene Synode for it matcheth all Metropolitanes and Patriarkes in an equall ranke of honor with the Bishop of Rome neither doth it attribute any more to him then vnto the Metropolitanes of Antioch Alexandria and the rest of the other Prouinces If you please you shall heare the words of the Councell Concil Nicen Can. 6. d DVR This cause by you alleadged maketh much for establishing the authority of the Romane Sea ouer all Churches For vvhen as the Fathers to proue the authority of the Bishop of Alexandria alleage the custome of the Church of Rome they shew hereby that Alexandria dependeth vpon Rome as the mother Church froÌ„ which she hath all her authority And that this was their mind appeareth by the words of Paschasmus the Popes Legat in the Councell of Chalcedon is also proued by the 39. Canon translated out of Arabicke into Latin The same Fathers likevvise assembled at Sardis approued the Supremacy of the Romane Sea WHIT. pag. 299. Nothing could be alleadged more direct against the Romish Supremacy then this Canon wherin their own proper limits of iurisdiction are assigned to euery Metropolitane For if the Pope should rule ouer the whole Church it had bin absur'd to limit euery one their owne borders wherein they should haue supreame authority according to the custome of the Church of Rome Neither doth this proue the supremacy of the Romish Church because they alleadge her custome and example as you ignorantly inferre seeing an example may be taken aswell from an equall or inferiour as from a superious It is no maruell if Paschasinus being the Popes Legate spake for the supremacy of the Romane Sea neither is his testimony to be regarded being a party Your Arabicke Canon is meerely Arabicke and not Nicene for of this Councel there were only 20. Canons written in Greek and not in the Arabian tongue The Canon of the Councell of Sardis helpeth you not seeing the Councell of Africke testifieth that iâ— was counterfeite Let the ancient custome be in force which was in Aegypt Libya and Pentapolis that the Bishop of Alexandria haue the chiefe dignity ouer all these things because also this was the custome of the Bishop of Rome and in like manner at Antioch and in the rest of the Prouinces let the Primacy and authority be receiued vnto the Churches You see Campian I suppose that no extraordinary prerogatiue hath been giuen to the Bishop of Rome and that his Prouince and Iurisdiction hath been circumscribed within determined bounds and borders Ruffin lib. Decimâ— And after this same manner doth Ruffinus if you do not credit vs interpret this Canon This Auncient custome is obserued at Alexandria and in the citie of Rome that the Bishop of Alexandria take the charges of Aegypt and the Bishop of Rome of the Churches of the cities neire adioyning And therefore let the Bishop of Rome take care of the bordering Churches of the neighbour cities with which the Nicene Synode hath enioyned him to rest satisfied and hereafter let him not trouble himselfe with the care of our Churches which appertaine not vnto his charge And so you see that if you had been well aduised you would neuer haue mentioned this Councell Act. 4.16 But you adioyne also vnto this the Councell of e DVR The Councell of Chalcedon standeth so directly for the supremacy of the Romane Sea that you ca with no shifts auoid it For therein
Dioscorus as for diuer other faults so especially for excommunstating the Pope vvas depriued of Episcopall authority Act. 3. Besides they writ thus to Pope Leo. He exteÌ„deth his madnes against him vnto whom the custody of the vineyard is committed by our Sauiour and against thee who labourest to vnite the body of the Church Againe they desire that their decrees should be confirmed of the same Pope And Paschasinus saith that the Pope of Rome vvhichus head of all the Churches depriued him because as Lucentius addeth hee presumed to call a Councell vvithout the authority of the Apostolike Sea WHIT. pag. 302. This councell is so far from confirming the Popes supremacy that it plainly ouerthroweth it for though Pope Leo with all earnestnes opposed against the honor and dignity of the Bishop of Constantinople yet he obteinâ—â— of the Councell that degree of honor which he desired which he could not haue done if the Councell had acknovvledged the Popes supremacy Concerning Dioscorus he was depriued for many notable crimes as murther blasphemy against the Trinity burglary adultery and excommunicating the Pope and you make this last a speciall cause of his depriuation as though it were a more heinous crime then murther adultery and blasphemy Therein aduauncing your Pope as your manner is aboue the blessed Trinity The committing of the vineyard to Peter maketh nothing for your Pope who is not Peter nor any thing like him Proue that it was committed to the Pope and you say something The confirmation of the decrees was not a thing proper to the Pope but also appertained to the other Patriarckes and Metropolitanes yea to the Emperors Paschasinus and Lucentius accusing Dioscorus say not a word of the Popes supremacy although they were the Popes Legates And whereas he calleth Rome the head of all the Churches his meaning was that it was the first greatest and most famous Church Chalcedon that thereby you may proue that the chiefe honour is to be ascribed vnto the Bishop of the chiefe sea that is vnto Peter I graunt Campian that this sea in time past was had in the chiefe place of honour and I know very well that the chiefe dignitie was attributed to the Bishop of this sea the reason whereof you may easilie perceiue out of the selfe same Councell For this was not done by any commaundement of Christ that the Church of Rome should excell in dignitie all other Churches of the world but the Fathers testifie that the cause why that Citie was inuested with greater priuiledge than others was this because it was the chiefe seate of the Empire You may finde the words themselues in the same acte which you cite Act. 16. But if as you say the Church of Rome ought to haue the preheminence aboue all other Churches in the world in diuine authoritie what then ment the Chalcedonian Fathers to affirme that there were some prerogatiues graunted vnto that Church for this cause alone in that Rome was the head of the Empire and therefore they thought that the Bishop of that Citie which was the Empresse of the world was worthie of some more honour than others And this honour to speake of was onely this that the Bishop of Rome should haue the preheminence of place in Councels the prioritie of speech in deliuering his opinion and the precedence in rancke and place And thus neither doe we our selues now much enuie this honour to the Romane Bishop but that if so it please him he may enioy it so that he doe not because he hath the chiefe place imperiouslie tyranize ouer his brethren as he hath done for many ages and perswadeth himselfe that he may doe it lawfully But seeing it pleaseth you to obiect vnto vs the CouÌ„cel of Chalcedon that you may challenge the chiefe honor as due to your Bishop of the chiefe Sea before I proceed further I would gladly you should resolue me in this question why the f DVR This was not the iudgement of the whole CouÌ„cell but of certeine men Neither did the Constantinopolitanes require that their Sea should be of equall authority with the Sea of Rome but that it should haue the like soueraignty in Ecclesiasticall matters and obtainâ— the next place to it WHIT. pag. 306. This was the iudgment of the whole Councell except the Popes owne Legates Paschasinus Bonefacius and Lucentius who in vaine opposed for the decree runneth thus These things we all say these things please vs all And contrary to your assertion these Fathers decreed that the Bishop of Constantinople should be matched in equall priuiledge with the Bishop of Rome which equality of priuiledges cannot stand with the vnequality of authority Neither did prioritie of place proue that the Bishop of Rome had any priority of authoritie sâ—â—ing this was only for orders sake otherwise by the same reason the Bishop of ConstaÌ„tinople should haue had the like authority ouer the Bishop of Alexandriâ— because he sate aboue him Fathers of this Councell made the Sea of Constantinople equall to the Sea of Rome for so they decree and diffinitiuely determine that seeing great priuiledges were graunted to the Church of Rome in respect of the Empire of the citie they thought it a matter of great equity that the new Rome that was now graced with the Empire and Senate should enioy the same priuiledges which old Rome had done And although the Bishop of Rome did most earnestly contend and labour that the Bishop of Constantinople might not be made his equall yet he could not by his best meanes effect his desire but that the decree of the Councell preuailed which had equalised the Bishop of Constantinople with the Bishop of Rome And therefore me thinkes you haue but ill defended the honor and dignity of your Bishop when you alleadge the decree of that Councell Moreouer the Councell of g DVR The filth Canon of the Councell of Constantinople ascribed greater honor to the Romane Sea then to any other WHIT. pag. 311. This honor was only of precedence and place and not of authority as plainly appeareth in the words of the Councell it selfâ— Chap. â—8 and in that the like prerogatiue was graunted in the next place to the Bishop of Constantinople and therefore by the like reason he might â—rrogâ—â—â— authority ouer the whole Church Constantinople which you also cite Canon 5. decreed no other thing for the Romane Sea then that the Bishop of Constantinople should haue the prerogatiue of honor next to the Bishop of Rome And this we also confesse that in times past the Prouinces were so distributed that Rome had the chiefe Constantinople the next and so euery one in their owne order But what maketh that to this cause which we haue now in hand For this is not the honor which the Bishop of Rome challengeth vnto himselfe this not the height of power and maiestie which he so often arrogateth Ephes Conc. in Epist ad Nestor The Councell also of h DVR
euer flourish But it is nothing to vs and you Church of Rome was then the preseruer of Religion the maintainer of the true faith and shined like a starre in the sight of all other Churches no maruell then though the most holy Fathers esteemed much the reuerence of this Church vrged the heretikes with the example of it Irenaeus August as a great preiudice vnto them Hence it is that sometimes they alledge the decrees and succession of the Bishops of Rome therby prouing that the heresies by them refuted were not heard of in the most famous and honorable Church But since that time the course of the Church is turned and the Sea of Rome hath declined and degenerated from her sincere faith to detestable falshood Restore vs Campian the old Church of Rome and we will neuer separate our selues from her but of that Church you haue nothing left but the walles and old rubbish yet still you bragge of the name of the Catholike Church And whereas you mention Altars on which the members of Christ are carried and Chalices containing his blood I know well many things concerning Altars are to be found in the auncient Fathers which Altars in Africa were not of stone but r DVR VVhat difference is there the Donatists ouerthrew vvoodden Altany and you Altars of stone WHIT pag. 389. They troubled sacred tables by their sacriledge not reprouing the administration of the Sacrament but the ordination of Bishops which yet was lawfull we haue cast downe Altars wickedly erected for the wicked Masse and prophane Idolatry Is there no difference thinke you woodden as you may see in Augustines Epistle to Boniface and I graunt the members of Christ and his Å¿ DVR Optatus writeth that the body of Christ dwelleth vpon the Altar WHIT. pag. 390. I answere that the sacrament of the body of Christ is after a sort Christs body and the name of the thing is giuen to the signe as is vsuall in all Sacraments For the body of Christ is no where properly but in heauen at the right hand of his Father where it shall remaine to the end of the world blood are receiued in the holy mysteries but after a heauenly and spiritual manner Epist 50. appropriate vnto our most holy faith As for your deuouring of flesh Optatus was not acquainted with it and the auncient Church of Christ not so much as euer dreamed of so great a monster They sing say you in their Churches the Creed of Athanasius but they fauour him not and why because he praiseth Antony the Hermit You speake wisely as t DVR But doe you thinke Hermits are worthy of any praise whom Athanasius praised in the person of Antony WHIT. pag. 391. Graunt vve vvell approue of the old Hermits yet may we thinke bad enough of your Monkes as vve haue done and professe it for iust causes seeing they differ both so much in manners and iudgements Antonius the Hermits grandfather vvas vvont to say that it was as dangerous for a Monke to go out of his hermitage as for fishes to leaue the water If you praise Antony so much vvhy do you not follovv him vvhy do you svvarme in all cities and famous places and doe not rather liue in some remote wildernesse as fishes swim in the Sea so should you be more like to Antony and free these parts from great damage though we were so enuious that we could not with patience endure any man to be praised nay there is somewhat else Athan. Ep. ad Fel. 2. He with his Synode of Alexandria humblie appealed vnto the sentence of the Apostolike Sea this Epistle is all counterfeit compacted of many lies and monstrous flattery Prudentius I grant as a u DVR Because he was a Poet forgate hee to be a Christian or did he any thing in verse which infinit learned â—athers haue not done before in prose WHIT. pag. 392. Who knovveth not that Poets vvere vvont to vveigh vvhat the verse required more then vvhat piety called for and to follovv the elegancy of poetry more then the streight doctrine of the Scriptures And such liberty of Poets men commonly find no great fault vvith yet see hovv foolish it is to auovv poeticall exornations for reasons in the controuersies of religion And if Prudentius follovved so many Fathers vvhy name you not one of them For 300. yeares after Christ there vvas no such custome in the Church vvhich you affirme so infinite a number of Fathers vsed and it rose vp in the Church but a little before Prudentius daies but both this and all other superstitions must be corrected by the authority of the vvord Poet sometimes called vpon the Martyrs whose acts he describes in verse and the superstitious custome of praying to Saints had now taken deepe roote in the Church which as a Tyrant haled sometimes the holy Fathers into the same error As for Vigillantius and Iouinian against whom Hirrâ—â—â—â— writeth most bitterly if they taught those things that are laid to their charge we maintaine them not That * DVR It seemeth you haue nothing to answere to Ambrose at all WHIT. pag. 393. Haue I answered nothing when a few lines before I affirmed that this superstition had got great footing in the Church was it not answere enough to shew I allowed not the corrupt iudgement of some Fathers What gaine you by this if we professe freely that some Fathers were infected with the errors of the time who yet kept sound doctrine in the fundamentall points whereas notorious corruption hath spread it selfe ouer your whole Church coÌ„sumed it the beginnings of corruptions in them is growne to an height in you without hope of cure Ambrose should be carefull to commend and set sorth the praises of his friends Geruasius and Protasius we willingly permit Neither doe we wholy mislike Gregory with whom surely you haue more cause to be offended then we But wheras he said that Images were lay-mens bookes hee neither learned in x DVR Answere me in vvhat schoole did you learne to breake downe Images not in the schooles of Christians but of Iewes WHIT. pag. 395. I learned it out of the schoole of the holy Ghost Deut 5.8 Iosh 24.23 where wee are taught to worship one God with religious worship and to cast out of the Church to breake and burne the Images of men though neuer so holy Moses beate the Calfe to powder the holy Ghost commended Hezâ—â—â—a for breaking asunder the brazen Serpent though it was set vp by Godâ— authority when the Israelits abused it to superâ—â—â—ion how much more ought we to destroy prophane Images monuments of cursed idolatrie Epiphanius being taught in this schoole rent the vaile which was hung vp in the temple hauing painted innt the picture of Christ or some Saint As also Serenus Bishop of Massilia who tooke downe broke the Images of his time I haue learned this then not out of the schooles of
profitable and fruitfull Finally what is a Christian life but that which is spent in the duties of charity for all Christians are bound vnto these duties Then notwithstanding all these Gregorie is still with vs. Nazianzen de haer Philosoph Nazianzene speaketh no lesse honourablie of this ciuill and sociable life than of the solitarie life of Monkes which your cloister men cannot indure Ambros in Rom. cap. 1. r DVR Ambrose codemneth suffragators not intercessors that is such as might informe God what we are not such as might commeÌ„d our vvants to him WHIT. pag. 446. As if God did not know as well our wants without an intercessor as what we are without a suffragator If he do why should the one be allowed more then the other This new distinction of yours I thinke our Vniuersity men neither know not wil acknowledge or what is intercessioÌ„ but a suffragation or what do you els desire of the Saints but that they would speake fauourablie for you to God Ambrose enueigheth bitterly against them who thinke it necessary for them when they would goe to God to vse some mediatours as men doe in courts of Princes before they can bee brought to the King himselfe they must seeke the fauour of some of his neere attendants Doth not this thing touch you doth not this speech draw blood of you who neuer aske any thing of God in your prayers but first you seeke some of the Saints to bee a mediatour for you to whom you commend the care of your businesse and requests Hieron Ep. Å¿ DVR Hierome neuer vvriteth thus but affirmeth that there is the like difference betwixt a Bishop a Priest and a Deacon as was betwixt Aaron and his sonnes and the Leuites Epist ad Euagr. And if there be equality it is in iurisdiction not in povver of order WHIT. pag. 447. It is strange that you deny that which Hierome directly affirmeth in the beginning of the same Epistle namely that the Apostle doth plainly teach that a Bishop and a Priest are all one and this he proueth by many testimonies of the Scripture And vpon the 1. chap. to Titus hee affirmeth plainly that a Bishop is aboue a Priest by custome not by Gods ordinance And so must that be vnderstood you bring out of the forenamed Epistle And where you acknowledge the same iurisdiction of both by the law of God which happely slipped from you vnawares their vnequall power must needs be only by the law of man Hierome did too much contemne your Pope and other your glorious Bishops when hee writeth that a Priest and a Bishop by the law of God are all one doe you iudge him worthy to bee a Father of the Romish Church the Bishop whereof you make not onely to be farre aboue all Priests but also all Bishops t DVR Leo the Pope did decree this first of all and Gelatius the fourth after him confirmed it least any of the Manichies vvho superstitiously and vvickedly abstained from blood might looke among the Catholikes WHIT pag. 451. I will accept your answere though your Gratian bee against it But who seeth not what a goodly patron you are of the popish cause who make the Manichies the first author of the dismembring of the Supper But whosoeuer did it Gelatius censureth it thus The diuision of one and the same mystery cannot bee without great sacriledge And so by a Pope is the whole Popish Church condemned of sacriledge Gelasius who himselfe was a Bishop of Rome condemneth your drie and maimed supper as Sacrilegious and strictly commandeth De consecrat dist 2. Comperimus Vigil lib. 1. cont Eutych that either the whole be receiued or it be wholly omitted Will the authoritie of the Pope moue you no whit at all Vigilius writeth that Christ is departed from vs in his humane nature u DVR Vigilius meaneth that Christ withdrevv from the vvorld the visible presence of his humanity and not the humane nature himselfe WHIT. pag. 453. But the words that follow after shew the cleane contrary He therfore is vvith vs and not vvith vs because whom he left and from whom he departed in his humanity he hath not left nor forsaken in his Diuinity And againe in lib. 4. contr Eutych vvhen he vvas in the earth hee vvas not in heauen and novv that he is in heauen hee is not in the earth And againe hee vvas circumscribed in a place according to his humane nature and not conteined in a place according to his Diuinity this is the Catholike confession and faith vvhich the Apostles haue deliuered the Martyrs haue confirmed and the faithfull haue kept to this day If this be the Catholike faith then are not you Catholikes vvho iudge farre otheâ—vvise of the humanity of Christ The Sonne of God in his humane nature is gone from vs but in his diuine nature hee is alwayes with vs whereas you say Christ is present in both natures * DVR Chrysostome because hee savv many so addicted and giuen to theaters stage plaies and impious Interludes did thus admonish them lest they should distast the reading of the Scriptures WHIT pag. 458. Be it so haue you also no impious places and spectacles and prophane exercises And yet vvith you any thing is lawfull saue reading of the Scriptures But vvho so readeth Chrysostome in Ioan. hom 13. in Epist. ad Coloss hom 9. de Lazaro hom 3. shall find that he required this simplie necessarily and generally of all men Chrysostome exhorteth lay men and all the people that they would get them Bibles Chrysost ad Coloss hom 9. in Ioan. hom 8. reade the Scriptures and that at home in their houses the husband with the wife the father with his children would conferre among themselues of the Scriptures But this neither can nor lawfully may be done in your Church yea it is a certaine proofe of an heretique for any to haue the Bible in his house What shall I say of Augustine who in the greatest and most principall controuersies as of grace predestination free will iustification the Scripture the Law the Gospel sinne good workes Sacraments and Church is wholly and fully ours I should neuer make an end if I should pursue particulars and collect but a little of euery thing Gregor lib. 4. Epist. 30. 34. Gregory the great though he was a Bishop of Rome yet will he take our part against you For tell mee doth hee not touch your Pope to the quicke when peremptorily he affirmed that whosoeuer should call himselfe the x DVR Gregory condemned Iohn because he sought for such an authority ouer all Bishops as the Emperour had ouer the Kings vvho are subiect vnto them WHIT. pag. 460. Whether Iohn of Constantinople sought such a povver or no it is not certaine but no man can be ignorant how the Pope affecteth it And long ago hath not only got authority ouer the Bishops but hath subdued the Emperour
himselfe which Iohn of Constantinâ—ple neuer once assayed to do Gregory telleth vs what he meaneth by vniuersall Bishop he vvho endeuoureth to bring into subiection to himselfe all the members of Christ by the title of vniuersall Whereby he toucheth home your Pope who subiecteth all the members of Christ to himself as to their head neither did euer any Emperour rule more tyrannously ouer his Kings and vassals then the Pope hath ouer the Bishops of all Churches vniuersall Bishop vndoubtedly was the forerunner of Antichrist Touching which title there hath been deadly hatred and bloody contentions betwixt the Bishops of Constantinople and Rome Iohn of Constantinople being a proud man and very insolent and ambitious first challenged this vnto himselfe Gregory while hee liued earnestly and constantly withstood him And within a while after this title was taken from the Bishop of Constantinople and giuen to the Bishop of Rome Leaue trifling Campian and euen tell me plainely y DVR VVho seeth not in vvhat sense thâ—se Bishops of Rome vvould not this name vnto themselues though they alwaies professed them Bishops of the vniuersall and Catholike Church and the Vicars of Christ. WHIT pag. 463. It seemeth you did not meane to be vnderstood of any who speake on this manner but tell vs is the Pope vniuersall Bishop or no If he be how commeth the change that that which was Antichristian in the Patriarke of Constantinople by the iudgement of Pelagius Gregorie both Bishops of Rome should be Catholike and holy in the Pope For that which so insolently Iohn of Constantinople tooke vnto himselfe and enioyed for a while not long after Boniface the third earnestly tooke vnto himselfe and translated to his successors as saith Platina in vita Bonifac. 3. Sabellicus Ennead 8. lib. 6. Vispergensis in Phoca They then haue not only the thing but the name and so are Antichristian if that name in the Bishop of Constantinople was a signe of the approching of Antichrist why may wee not iudge it in the Bishop of Rome a notable ensigne of the same Antichrist now I haue giuen you a taste by which you may iudge other things you must either get you other fathers or for all these you must needes yeeld as ouercome Doe wee at length speake without riddles what is it you els desire of vs wherefore Campian get you into this campe and shew forth all your valour you shall verily finde you haue to deale not with naked and vnarmed beggars but with well appointed and well harnessed aduersaries EDMVND CAMPIAN The seauenth Reason which is the Historie THe auncient Histories of former times do plainly discouer the true forme of the Primitiue Church thither doe I appeale as for the auncient Historiographers Generales Historici whose authority all the aduersaries doe sometime vsurpe these are well nigh all of them Eusebius Damasus Hierome Ruffinus Orosas Socrates Sozomenus Theodoretus Cassiodorus Gregory of Tours Oswaldus Regino Marianus Sigibertus Sonoras Cedrenus Nicephorus What song I pray you doe these men sing a song in praise of Catholikes of their prosperous proceedings of their interchangeable alterations what enemies they had yea moreouer which I would haue you wel to mark these men which are our daily enemies for our Religion sake HareticoruÌ„ Chronica Historica Anno Dom. 1500. to wit Philip Melangthon Pantalion Functius and the Magdeburgeans when they went about to write either Chronicle or Ecclesiasticall History they should haue had nothing at all to write of for the space of 1500. yeares after Christ except they had gathered together the acts of those men that take our part and put in writing the treacheries and outrages of the enemies of our Church Consider also the particular Historiographers of some speciall countries Historici certarum Gentium who bended themselues curiously and busily to search out the speciall affaires of euery such people as they vndertooke to write of These as men desirous by all meanes they possibly could to enrich and beautifie that worke they had in hand omitted not so much as banquetting feasts or long sleeued coates or strange haftes of daggers or gilded spurres and such like trifles but they made mention thereof if it had any smacke of noueltie These men doubtlesse if there had been any alteration in religion or any digression from their former faith which was in the Primitiue Church that had come to their eares many of theÌ„ would haue recorded it if not many yet some few of them at the least if not some few yet some one or other doubtlesse would haue made mention thereof * This is false for many haue made mention of the corruption of the Church But no body at all neither friend nor foe made any muttering or gaue any inkling of any such matter As for example sake the aduersaries grant because they cannot otherwise chuse that the Church of Rome was once an holy Catholike and Apostolike Church euen then when it deserued these commendations of a Rom. 1. S. Paul Your faith is spoken of throughout the whole world I cease not to remember you in my prayers I b Rom. 15. know that when I come vnto you I shall come in the abundance of the blessings of c Rom. 16. Christ All the Churches of Christ do greet you for your obedience is spread abroad in all places Then also when S. Paul hauing free d Act. 28. liberty of the prison there preached the Gospell abroad Then also when S. Peter gouerned the Church gathered together long agoe in that Citie of Rome which hee called by the e 1. Pet. 5. name of Babylon * Campian acknowledgeth that Rome is Bayblon The wheÌ„ that same S. f Hieron in cap. semp Eccl. Papias apud Eâ—sâ—b 2. Hist. 15. Clement whom the g Philip. 4. Apostle so highly commendeth was chiefe head of that Church then also when h Fren. lib. 3. cap. 3. Inst lib. 4. cap. 2. num 3. in Epist ad Sadol vide Coâ—l in Anno 1523. Heathen Emperours as Domitian Nero Traiane and Antonius most cruelly murthered the Bishops of Rome Then also * This is false Caluin testifieth no such thing Caluin himselfe doth witnes * This is false Caluin testifieth no such thing when Damasus Syticius Anastasius and Innocentius were gouernours of the Sea Apostolike For at this time he freely confesseth that men nothing swarued especially at Rome from the true doctrine of the Gospell At what time then hath Rome lost this faith so highly commended by S. Paul when fainted faith which before so flourished In what age vnder what Pole vpon what occasion by whose compulsion by whose power hath a new strange Religion inuaded not only that citie of Rome but the whole world besides what outcries what rufflings what weeping and wailing hath it caused were all men in all the world besides in a dead sleepe while Rome I say Rome brought forth
troubled thoughts But holy men diligently prepared themselues and so came to this Sacrament hauing quiet minds free froÌ„ guilt of sinne And in the Primitiue times they who had fallen were not admitted to the Eucharist but after coÌ„fession full satisfaction made for their sins And then a Deacon was wont to crie Holy things are for holy men WHIT. pag. 718. You haue not tasted what true faith is if you thinke all sorrowes doubts are remoued so soone as faith is begotten The Prophet often remembreth his sorrowes Psal 42.5.6 32.4 And this all the faithfull haue experience of and yet are vpheld by their faith They are the best prepared who haue the greatest sorrowes for their sins and in the word and Sacrament seeke a salue for them For wherefore was the supper ordained but to strengthen and confirme our faith Therfore the best prepared haue many temptations and sorrowes in themselues The custome of the Church proueth nothing against this For will you account them wicked and prophane whose consciences are frighted with the sense and bitter sorrowes for their sinnes So shall you wickedly condemne the most holie seruants of God Only they do rightly receiue the Lords Supper who bring sorrowful afflicted coÌ„founded consciences And so it is indeed for they are no right receiuers who trusting to their owne merits come audaciously but they who heing opprested with the greatues of their sinnes Psal 51.19 doe desire to bee eased For they which are whole desire not the Physitian A contrite and broken hart is an acceptable sacrifice to God wherefore they which haue greatest feeling of their sinnes and sorrow for them to them that heauenly food is wont to bee most wholesome Good Lord who would euer thinke it might come to passe that anie Christian should dislike these things But is there any thing else x DVR VVho knoweth not that the Nouatians vvere condemned of the vvhole Church for denying this authoritie to the Priests And that it vvas an old custome of the Church as Tertullian hath it that penitentials vvere sent to none but to the Priests to whom as Ambrole Hierome Chrysostome writ the keyes and power of binding and loosing are committed WHIT. pag. 720. That you speake of the Nouatians and the custome of the Church toucheth not Luther for they admitted neither repentance not confession in the Church did Luther euer any such thing or did he euer reproue the custome of the Church that they who had offended publikely did publikely testiue their repentance It was a priuate auricular confession of all sinnes which hee reproued which is without testimonie either of Scripture of sincere Antiquitie which made Nectarius Bishop of Constantinople put it out of the Church for the offence of a Deacon For the Fathers by which you would establish your keyes we haue against them Augustine in Ioan. tract 124. and Theophil in Matth. 18. You may confesse you sinnes but to any bodie y DVR VVhat is then more manifest then that hee may giue a Sacrament which neuer inteÌ„ded 〈◊〉 VVe beleeue that Priests as Iudges can absolue the guilty from their sins WHIT pag. 722. When as faith dependeth vpon no mans will and faith bringeth remission of sins another mans will caÌ„not hinder but that they who beleeue may haue the pardon of their sins For that to the Centurion Mat. 8.13 is to euâ—ry man As thou beleeuest so bâ—â—t â—â—to thee not as another wil. If absolution were then in the Ministers will it should not be as men beleeue but as their Minister thinketh than vvhich nothing can be more absâ—â—d What skilleth it vvhether the Minister be in â—est or earnest if I beleeue seriously his iest shall not hurt mee And what is more miâ—erable then to baâ—g the dignitie of the Sacrament vpon the thought and intention of the Minister which if it were true of SacrameÌ„ts yet what is that to absolution which neuer was a SacrameÌ„t wheras you say you beleeue that the Priesâ—â— do absolue men as Iudges do I do not find fault with it And such â—uâ—ges are they as Priests vnder the Law were of diseases The chiefe Prâ—â—st iudged of the Leprosie which he neither inflicted nor cured So the Minister doth pronounce and iudge all beleeuers to be absolued and the contrarie vpon the wicked and vnbeleeuers who if he do absolue you but in iest so as you beleeue you are absolued And why not for it is not need full either to number sins by our fingers or to vse a Priest or a Frier such a one as your selfe Iam. 1.16 1. Ioh. 1.9 We may confesse our faults one to another so as Friers may be idle hereafter And whosoeuer beleeueth that his sinnes are forgiuen him him saith it selfe absolues whether he be absolued in iest or in earnest Well make haste To reade prayers by the houre belongeth not to Priests but to lay meÌ„ What your Priests do or what they thinke they ought to do it concernes me not Let them reade let them pray let them say Masse let them drinke let them play and in a word let them be alwayes like themselues It behoueth a Minister of the Gospell not to recite certaine Collects by an houre-glasse and to make his walke in them certaine spaces of houres but to giue daily diligence vnto reading 1. Tim. 4.13 exhortation and doctrine which things your Priests haue euer thought to be farre different from their office But these same prayers by the houre albeit they do not ill agree to your sacrificing priests who vnlesse they should speÌ„d the time on this fashion would neuer goe out of Stewes and Tauernes yet are they vnworthie of a Christian man because of their infinite z DVR Js it superstition to sing Psalmes vnto God to pray for remission of sinnes and other temporall and spirituall graces and to performe other exercises of religion vvho knovveth not that Christians had their night Psalmes that the Hymnes of Ambrose vvere at set times In the Acts vve read that Peter and Iohn vvent into the Temple at the ninth houre of prayer WHIT. pag. 726. These things I reproued not as superstitious and impious but that all the time which should be bestovved in instructing the people should be spent in saying their daily appointed houres specially in that tongue vvhich not the people and often times not the Priest himselfe doth vnderstand No man is ignorant that Christians had their night houres but it vvas because they might not assemble themselues in the day time vvill you keepe this custome and not be accounted superstitious The Hymnes of Ambrose are full of piety and sarre from superstitious chaunting As for the Apostles they vvent not vp to sacrifice nor to keepe Canonicall houres but to instruct the people who came thither to the euening sacrifice in great multitudes superstition Let vs heare the rest Christians are free from the lawes of men That neuer came into Luthers mind to
also happily at thy commaund though not to be drawne with thy hand speaking to the Pope WHIT. pag. 747. Duraeus is ashamed of this sophisme buâ— yet he fathereth it vpon Bernard which also Iohannes a Capistrano of the Pope and Councels p 77. and others of them haue handled and Pope Boniniface girt himselfe with a sword in signe hereof but this place speaketh nothing at all for any such power Pope must beare both swords The seruant is not aboue his master therefore i DVR What Catholike euer taught or wrote thus howbeit the Fathers of the Sinuessan Councell said The chiefe seate is iudged of no man WHIT. pag. 749. Thus you will make the Pope no Catholike who saith Dist 40. si Pâ—pa The Pope may bee reproued of no mortall man though he leade with him innumerable people vnto hell And who knoweth not these two pillers of Popery the Church of Rome cannot erre whatsoeuer it teacheth and the Pope may not be accused whatsoeuer â—e doth The Bishops of the Sinuessan Synode spake to Marcellinus the Pope who had denied Christ and committed Idolatrie and might bee accused by the Popes owne lawes so that in citing that authoritie you contradict both your selfe and your lawes it is lawfull for no man to accuse or reproue the Pope Christ prayed that Peters faith should not faile him k DVR Christ made Peter his Vicar on earth and by his prayer obtained that his Vicars faith might not faile by force vvherof the Pope cannot erre as Augustine and Cyprian also perceiued WHIT pag. 750. It is not true that Christ made Peter his Vicar nor doth it follow Peters faith failed not therefore no Popes faith hath failed who are his successors for Popes haue done and may fall into heresies as you will confesse and may erre in faith saith Pope Boniface Dâ—st 40. Papa which he could not do it this argument of yours vvere true Further Christ prayed for all his Apostles and the whole Church shal we say Christs prayer was lesse effectuall for the rest then for Peter If it be not then none of their successors could erre no more then Peters which I suppose you will not affirme And Augustine and Cyprian neuer reasoned as you do you abuse their names therefore the Pope cannot erre The vulgar people commeth seldome and negligently to the Lords Supper l DVR If you beleeued the Prophet Malachie or the Masse you vvould confesse this argument to be good WHIT pag. 753. You can neuer proue your Masse by the Prophet Malachie who speaketh of the prayers of the godly as Tertullian Eusebius and Jerome expound him and if the Masse were a sacrifice indeed as you call it the peoples negligence is no sufficient cause to make it priuate and yet to profit the people yea though they be absent you may aswel abuse the Word it selfe so and say it is inough when it is in publike it the Priest handle it and heare it and beleeue it alone yet the people being absent and not dreaming of any such thing may be saued by it therefore the Priest may celebrate priuate Masse Christ admitted onlie his Apostles to Suppe therefore Priests alone must m DVR The people also receiue the vvhole Sacrament vnder one kind WHIT pag. 754. It is childish dotage to say so as though one part of a thing were the vvhole or as if Christ appointing both bread and wine ordained more then a whole Sacrament that Pope was wiser vvhich said of certaine heretikes that refrained from the Cup as you doâ— De concil dist 2. cap. Comperimus Let them either receiue the vvhole Sacrament or refuse all DVR Christs vvords Drinke yee all of this proue nâ—t that all Christians must doe so WHIT. pag. 755. They doe proue it as those vvords take eate doe proue that all must eate and you may as vvell keepe both the elements from the people as one contrarie to S. Paul 1. Cor. 11.23 DVR The Passeouer might be eaten vvithout vvine WHIT. pag. 756. It might because God had not commaunded vvine but Christ himselfe commaundeth it in his Supper 1. Cor. 11.45 DVR The common people are aâ—t bound to drinke of the Cap for S. Paul saith As oft as ye drinke it to signifie they were not commanded so to doe WHIT. So he saith of the bread also As of as yee eate 1. Cor. 11.26 so that by your argument neither is the bread commanded them receiue the Sacrament the people ought to bee contented only with one part The title which Pilate fastned vpon the Crosse was written in Hebrew Greeke Latine therfore n DVR No Catholike doth so reason we say that title had in it a mysterie and Augustine proueth by it that the vvord coessentâ—all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be vsed in the Creede WHIT. pag. 757. Papists often reason thus as all men knovve which read their writings though you bee ashamed of it Tell vs what mysterie you meane if it bee worth the labour as for Augustine hee speakes no word that makes here for your cause yet you blush not to quote him prayers must bee read in the Churches in no language but either Hebrew or Greeke or Latine Harding That which is holy must not be giuen to dogges o DVR VVe say not that all but that some of the people may not haue the Scriptures committed to them WHIT. pag. 758. Who doubteth but that vvisedome is to be vsed in teaching the people and that they vvhich shevv themselues dogges and hogges must be barred from the Scriptures but this is nothing to the present question vvhether this reason be good vvhich Papists sometimes vse and vvhich here you should haue spoken to and not thus vvander therfore the vulgar people must be forbidden to reade the Scriptures This is my bodie therefore the p DVR Christ said it vvay his bodie WHIT. pag. 759. Christ by an vsuall phrase of Scripture called the thing signifying by the name of the thing signified because of the sacramentall ioint receiuing of both to vvit of the bread vvith the mouth and of his bodie by faith Againe if that vvhich vvas in Christs hands vvere his reall body vvhen he said so then vvas transubstantiation before vvhich you deny and then he had tvvo bodies but if it vvere bread then is there a metonymie in his vvords as vvee truly say bread is turned into Christs bodie Fall downe before his footestoole q DVR Ambrose and Augustine reasoned so from this Scripture WHIT p. 761. That is false they teach onely that vve must vvorship Christ in the mysteries and Sacrament not the myâ—teries and Sacrament themselues therefore the Sacrament must be worshipped God is no respecter of persons Pighius r DVR That vvas Pighius his error but the iudgement of Catholike Vniuersities is that foreseeing of merits is no cause of Predestination WHIT. pag. 762. Thus you fall from your champion Pighius in vvords
but indeed many of your Schooles defend him saying the kingdome of heauen is prepared for them vvhich haue merited it by their good works therefore hee chuseth no man to life eternall but with respect of merits S. Iames commaundeth that sicke persons should be anointed Å¿ DVR The sicke vvant health novv as vvell as then and therefore must novv haue the same helping remedie WHIT. pag. 763. Anointing was a signe of healing in those times of extraordinarie giftes in the Church your anointing healeth nothing that wanteth health and so is friuolous therefore we must now euer and anon anoint the sicke This is a great mysterie t DVR The Apostle speaketh that properly of Matrimonte WHIT. pag. 764. Nay he himselfe expoundes it of the mysticall vnion betweene Christ and the Church therefore Matrimonie is a Sacrament Elias and Iohn Baptist liued in the wildernesse u DVR These men left a famous example of Monkish life WHIT. pag. 765. The Monkes life is not proued by their examples for Elias was commaunded to goe into the desert during perill they doe that without both precept and perill John Baptist indeede liued in the desert but wherein men did dwell to whom also he preached and there were many cities and townes in that desert Josh 15.61 what is this to idle Monkish life therefore they inuented the manner of life and discipline of Monkes There are seuen deadly sinnes x DVR Name him that thus disputeth WHIT. pag. 766. It is Iohn Lâ—dâ—vvicke in a booke intituled The golden vvorke of true contrition leafe 128. Where are abunuen sorts of men in the Church c. therefore there are iust seuen Sacraments God made man after his image y DVR Pope Adrian proueth not the vse of images by this place but saith it vvas signified by it WHIT. pag. 767. Then you confesse he alleageth that Scripture to proue the vse of images was signified by it and who but a superstitious doctor would haue done so therefore images must be set vp in Churches The chiefest of these is charitie z DVR The chiefest gift must come from the chiefest vertue WHIT. pag. 768. S. Paul 1. Cor. 13. doth not in all things preferre charitie before faith but onely because it indureth in the life to come when wee shall not neede faith as Chrysostome expoundes it now faith onely apprehends Christ our righteousnesse and therein excelleth charitie Lastly you erre grossely in effect ascribing our iustâ—fication to the merit of vertue in vs vvhich onely is merited by Iesus Christ therefore we are iustified more by charitie than by faith I will goe Osea 5.15 saith the Lord to my place vntill they ponder in their heart and seeke my face which indeede he spake a DVR Do you thinke that God calleth men to repentace ironically WHIT. pag. 799. No but when men will not seâ—k God being called thereto by his bountie no maruaile though hee withdraw it from them and as it were laugh at their madnes of which ironies there be many examples in Scriptures ironically and after the manner of men therefore men may be conuerted vnto the Lord by their owne meere will and disposition The Lord commaundeth vs to doe many things b DVR Augustine denieth that God hath commanded impossible thinâ—s WHIT. pag. 770. Hee expoundeth his owne meaning that Adam before his fall could and that we in heauen shal be able to keepe all Gods commandements but he often saith that no man in this life can fulfill the Law of God DVR Men vse not to make lavves impossible to be kept WHIT. We must not measure Gods doing by mans Againe when these lawes were first giuen man could performe them and vvee must not looke that God should alter them to fit our corruption DVR God could not iustly punish lavvbreakers if they could not keepe it WHIT. pag. 771. Answere then Eusebius Euangelicall demonst lib. 1 who saith that Moses Lavv vvas impossible to be kept of any man And Thomas Aquinas vpon Gal. 3. sect 4. saying Moses commaunded many things vvhich no man could fulfill therefore those things may be performed of vs. Christ descended to the dead therefore he deliuered c DVR Tell me for what other cause Christ went into bel but to deliuer the Fathers from Limbus WHIT. pag. 772. Nay first proue you that he did go so to hel as you thinke for my part I beleeue it not but that his soule went presently to heauen Againe you begge the question saying he went to hell to deliuer the Fathers DVR I proue it by these Scriptures Zac. 9.11 Psal 68.18 Heb. 9.8 WHIT. â—acharie speaketh only of the Iewes deliuery from the captiuitie of Babylon Dauid speaketh of Christs ascending into heauen and triumph ouer his enemies and you childishly inferre hereupon therefore he descended to hell to deliuer the Patriarkes from Limbus but most ridiculously you abuse that place to the Hebrewes the true sense whereof is that we are not reconciled to God by the Iewish sacrifices but by Christ therefore you inferre that none of the Patriarkes vvent to heauen vntill Christ came out of hell and opened heauen by his bodilie ascension the Fathers out of Limbus The Church discerneth the Scriptures d DVR Catholikes say not so WHIT. pag. 773 But your false Church doth so for it interpreteth Scriptures as it listeth and constraineth all Christians to rest therein bee it neuer so false and contrarie to the Scriptures else it doth condemne him for an heretike therefore the authoritie of the Church is greater than the authoritie of the Scriptures Saint Paul commaundeth the Thessalonians 2. Thess 2.15 that they keepe the ordinances which they had learned therefore e DVR What error find you in this argument WHIT. pag. 774. I find in it a threefold false consequent first you cannot proue hence that the things which S. Paul spake by word were not the same in effect which hee wrote to theÌ„ secondly if he wrote not all to theÌ„ which he had taught theÌ„ it followeth not that hee taught something which is not written in the Scriptures thirdly admit many things were left vnwritten yet it followeth not that all things necessary to saluatioÌ„ be not written nor do the ancient Fathers say so all things are not written which are necessarie to saluation 2. Cor. 3 15. Hee himselfe shall bee safe yet as it were through fire f DVR Sundry Fathers expound this place of Purgatory fire WHIT. pag. 776. But the place it selfe sheweth that it cannot bee meant of any such fire for 1. S. Paul speaketh of the purging away that which is a fault but in your Purgaâ—orie faults are not consumed but you say punishments are sâ—ffred for fâ—uâ—â—s 2. S. Paul saith euery mans worke be it gold or wood shall be tried but you cast nothing but wood hay and stubble into your fained Purgatory 3. S. Paul saith euery mans worke shall be
but that he might vvith more liuely sense of his brethrens miserie humble himselfe to God as for John Baptists coÌ„tinuall diet it vvas locusts and vvild hony nothing like your fasting It is meere dorage and superstation to call abstinence only from some delicate meates fasting though other as delicate be eaten as you doe no Prophets nor auncient Christians in the Church euer fasted thus froÌ„ flesh may at his pleasure glut himselfe with all maner of dainties Or who can suppose that the Fridayes fast is holier then the Wednesdayes fast but he must too much sauour of Iudaisme If S. Paul reproued the Galathians Gal. 4.10 because they did obserue dayes and y DVR This is an auncient cauill of heretiks long since ansevered by Ierome and Augustine that vve obserue not the same dayes that Ievves and Gentiles did WHIT. pag. 824. The Church in thâ—ir time did not bind mens consciences to the obseruation of daies as you doe and as did the Galathians iudging it necessarie for Christians to fast at your set times which if it had done yet the authoritie of men must not preuaile more than Scripâ—ures moneths and times is it likely he would endure our Papists which erre more grossely and shamefully If he forewarned the Colossians that they would not be intangled with their superstition Colos 2.21 which thought that some certaine meates were not to be z DVR Saint Paul reprooueth there the practise of Ievvish ceremonies WHIT. pag. 8â—6 True and all other like them which are mans ordinances and doctrines as he saith plamely verse 22. of which sort yours are else shew vs Scripture for them touched not to be tasted not to be handled would he allow the papisticall choice of meates If he determined long since 1. Tim. 4.2.3 that it was diuelish and a DVR You sight against vs vvith the Manichees vveapoâ—s vvhom Augustine aâ—svvered against Faust lib. 30. cap. 5. That true Christians abstaine from certaine meates and fruites more or lesse as they please and are able to tame the bodie and humble the soule against sinne not as though thâ—se creatures vvere vncâ—â—â—e WHIT. pag. 817. Thus you make Saint Paul a Manichee but indeed he there condemneth them and all that forbid to cate meates vnder paine of damnation which you doe and that place of Augustine plainely sheweth how your fasts differ from the Christian fasts in his time first they were to tame and humble men yours doe not so secondly they thought no meates vncleane you say men are polluted by eating some forbidden thirdly they abstained from sith and fruites as from flesh in their fasts you doe not so fourthly they fasted as they thought good and could but you make generall lawes of fastings to binde men thereto hypocriticall to absteine from certaine meates if he were now liuing would he change his doctrine and command this abstinence to a Christian We truely for our parts do alwayes and very highly commend a true fast whether it be priuate or publike neither do we commend them only but also we vse them as this yeare last past may most plentifullie witnesse for vs during which publike fasts were most religiously obserued in very many places As for those fasts of Moses and Dauid Helias and Iohn Baptist and the Apostles wherein were they any whit like vnto yours for if fasting do consist in choyce of meates and in appointing set dayes as you resolutely iudge it doth informe me if you can that they either at any time b DVR The auncient obseruation of Lent of VVednesday and Fridates fast and of the Ember daies might haue informed you hereof WHIT. p. 828. 829. You play the Sophister here in graine for Moses Elias Dauid â—ohn Baptist and the Apostles nouerkept those fasts neither did they nor any of the auncient Fathers preferre fish before flesh in theirâ— fastings as you doe DVR Aeriuâ— vvas counted an heretike vvho taught the same doctrine of fasting vvhich you do Epiphan haerel 75. WHIT. pag. 829. 830. The auncient Church disliked Euslathius his eagernes against Aerius in this point as witnesseth Socrates l. 2. c. 43. Sozomen l. 3. c. 13. Aerius might be an Arrian and so an heretike but of fasting he taught the same with Augustine Epist. 86. that there were no certaine times of fasting appointed by the Apostles Tertullian contra Psychicoâ— witnesseth that in the auncient ChristiaÌ„ church meÌ„ vsed to fast voluÌ„tarily freely not by CanoÌ„ or precept Epiphanius defeÌ„ded Eustathius against the churches iudgmeÌ„t in this point touching Aerius preferred fish before flesh or vsed inioyned and yearely set fasts For Iohn Baptist vsed continually to fast in his manner and the others fasted as the times and present occasions required in which their fasts they absteined as well from fish as from flesh Therefore in one word to wipe away your imputation of Homonymie I denie that we vse any For in that that we require the spirituall fast we dislike not the externall 〈◊〉 Tim. 4.8 howsoeuer this outward fast be nothing profitable without the spirituall But this deceitfull argumentation if there were any such here is rather by inferring a weake consequeÌ„t then by Homonymie or equiuocation how beit what the truth is we haue sufficiently ciscussed You haste forward and ioyne vnto these a fourth manner of deceiptfull disputation Circulatio named Circulation which is when one after a few words to no purpose returneth againe to the same and beggeth the question I acknowledge it to be a grosse and vnsauorie kind of sophistry so to do but shew me an example of our so doing You propound one example namely about the true notes of the Church for heere you say we alwayes make circuits and rounds and vse that very same thing for an argument wherein the question lieth But how prooue you that forsooth because we say the notes of the Church be the word of God and the Sacraments And so we say truly for they who haue these haue a Church of Christ but they who altogether want these are vtterly without both the Church and Christ Let vs contend about these notes that it may be discerned whether you or we haue them Tell me in what Court shall we try this title before what Commissioner before what Iudge shall we commence our plea I suppose the word of God must be consulted with But you say you haue alreadie consulted with it and you now fauour our cause lesse then you did before But I say Campian we rest vpon the word of God and not on your iudgement Yea but say you prooue vnto me that this is the word of God nay it were more meete that you should proue it is not And I also require of you that you will do the same thing which you commaund me to do namely that you will proue your word and Sacraments to be the very same which Christ hath commended vnto his Church Wherefore this
is no more our fault then yours the controuersie is about the word of God You contend that you haue it I contrariwise defend that we haue it if you like not my iudgement why may not I dislike yours But you say we expound the word c DVR You doe so for you proue the sense of Scripture vvhich you alleage neither by authoritie of Fathers nor by decrees of Councels nor by the rule of faith that is the common vse and custome of Christians WHIT. pag. 831. The meaning of the Scriptures in matters necessarie to saluation is plainely taught in the Scriptures as the Fathers themselues confesse and may bee found out by religious conferring of easier and harder places and such like meanes and so we proue the true sense of them The Fathers expositions often erre and varie one from another as their writings witnesse and you vvill confesse the auncient Councels expound little of the Scriptures as for the vse and customs of the people it is no rule of faith at all nor must vvee expound the Scriptures thereby amisse I againe auouch that it is false which you say Whither are you now come at last go one foote further forward if you can Why say you I haue the testimonie of fifteene hundred yeeres This is nought else but a friuolous a foolish and an insolent bragge You haue not I say you haue not Campian You are euer heere deceiued and turne round againe as it were into a circle and are faultie in that same very thing for which you reprooue vs. Touching the Fathers I haue answered you alreadie In the questions of greatest waight they are wholly on our d DVR Jf it vvere so you vvould not extenuate their authoritie nor refuse to stand to their iudgement as you doe WHIT. pag. 833. We giue the Fathers their due but rely more vpon the Scriptures which are infallibly true you are driuen from the Scriptures and rake vp euen out of the Fathers ouersights whatsoeuer seemeth to fauour your errors neither doth it follow that the Fathers are not on our side in many and the greatest controuersies because wee say with Augustine that all controuersies of religion must not bee determined out of the Fathers but onely by the Scriptures side in those of smaller moment their iudgemeÌ„ts are diuers and they make for you in very few and those of least importance How much better would it stand with wisedome that as Augustine sometime wrote of Councels neither you should obiect Ierome against me nor I Augustine against you Aug. contra Maximian lib. 3. cap. 14 thereby to preiudice each side but that matter might be tried with matter cause with cause and reason with reason by the authority of the Scriptures Aug. Epist 111. ad Fortunatian For indeed as the same Augustine hath elsewhere taught vs we must not haue any mens disputations howsoeuer otherwise they be meÌ„ of sound iudgement and worthie praise in like estimation as the e DVR No Catholike euer esteemed any mans vvittings to be compared vvith the Scriptures WHIT. pag. 834. But Papists not onely compare them with but also preferre them before the Scriptures for they vvill not haue controuersies tried by the Scriptures but by the Fathers and they sooner allovv a sentence of one Father than many Scriptures so did not Angustine nor Thomas Aquinas Canonicall Scriptures Such an vnderstander saith he am I in reading other mens writings such would I haue other men to be of mine And because you haue mentioned Thomas Aquinas The. Aquinas 1. p. 1. q. 2. Art learne of him what manner argumeÌ„ts may be taken out of the Fathers writings Diuinity or holy learning saith he vseth authorities of Canonicall Scripture to proue or disproue a thing necessarily but it vseth the authorities of other f DVR VVe say not that the iudgement of one or tvvo of the Fathers but that the common consent of the Pasters and Doctors of the Church is the strongest argument to confute you WHIT. 833.835 Augustine and Thomas spake also of all men opposing onely Scriptures vnto them so that apparantly they taught that the consent of all Fathers and Doctors could bee but a probable reason and that the Scriptures onely yeeld necessarie arguments vvhich no consent of men though neuer so learned Doctors and Pastors can confute Further I say pag. 854. that you haue the common consent of all the Fathers in no one cause against vs yea that all the auncient Fathers doe together with vs vvith one voyce condemne your halfe Communion Transubstantiation reall presence sole Communion bread-vvorshipping externall reall sacrifice seruice in strange language your Popes absolute iurisdiction and many other such like Doctors of the Church to dispute of a thing probably These forsooth ô you truly learned Vniuersitie students are those so notorious sophisticall errors which Campian could finde worthie his censure in our mens writings I could wish you might haue this so famons a Sophister to canuas awhile at home in your Schooles then verily would it easily appeare how much truth excelleth falshood and how farre sound learning preuaileth against vaine bragging words for I know well such Sophisters as this is can neither any whit affright nor greatly perplex you EDMVND CAMPIAN The tenth Reason which is all manner of Witnesses THis shall be to you a direct path so that the simplest that bee neede not wander out of it For who is Esay 35. though he be but of the meaner sort of common people so senselesse so that he haue an eye vnto his soules health that cannot see if he looke but a little about him the path of the Church so plainely trodden that cannot keepe it if he dislike of by-wayes that lead him through brambles and ragged roches and places that cannot be passed These things shall be well knowne euen of those that be ignorant as Esay hath prophecied and therefore most manifest vnto you If you will * Campian bringeth nothing in this place but a continuall begging of the question let vs take a view of all things that are any where to be seene let vs trauerse ouer euery thing wheresoeuer it be All things do minister matter fit for our purpose Let vs ascend into heauen by imagination there may we finde such as through martyrdome Coelites are as ruddie as the red a August Serm. 37. de Sanct. rose and also such as for their innocencie while they liued do glister as beautifully as the white Lilly There may we see I say those * Of which not one was a Papist three and thirty Bishops of b Dam. in vit Poâ—â— Rom. Rome which for their faith were immediatlie murthered one after another There may we see such Pastors as throughout all nations vpon the earth shed their blood for the testimony of Christs name There may we see the stock of faithfull people that tread the steps of their Pastors There may wee see
a witles kinde of reasoning is this first to recken vp the Saints in Heauen and say these are ours Then to number vp the damned Iewes Gentiles Turkes Heretikes and affirme those are the enemies of our Church To rehearse those Countries that haue been conuerted to the faith of Christ and conclude by and by these are of our Religion would you take this man to bee well in his wits compassing Heauen Earth and Hell so childishly a DVR Jf heere he any thing ridiculous then may you laugh at the Prophet vvho aâ— speedily runnes ouer the whole world And S. Paul tooke a testimony for a truth out of the beathen Poet Act. 17 2â— WHIT. pag. 856. Who knoweth not that God may be knowne by his creatures religion illustrated by nature vncorrupt but what nature I pray you hath taught CamptaÌ„ thus to iudge of the heauenly spirits and the damned soules and of the whole frâ—me of things can he learne by nature that those who haue professed the Popish religion doe novv enioy heauenly happines and that they who dislike it are tormented in hell These weapons of Campian were those that impure Symmachus opposed Christian religion withall Ambros Epist 30. Prudent contra Symmachum ridiculouslie and impertinently taking vnto himselfe what he liketh and reiecting the rest A worthie cauil fit for none but Iesuites which when a man hath by one negatiue discharged can neuer be proued by their peruerse sect and whole societie These dreames of yours Campian are vnworthie any answere one word of denial confutes this whole Chapter I will not bestow much time in answering this Sophisme so vnhansomely framed and patched together it shall suffice lightly to passe and only touch euery thing in a word First therefore you alledge the prophecie of Esay of a straight way wherein the simple should not erre b DVR You shew your ignorance in the Prophet for he speaketh not of the way to the Church but of the Church it selfe vvhich is the high way to heauen WHIT. pag. 857. Howsoeuer you interpret the way it maketh neither much for me nor for you The question is who shall find out that way and walke in it for it is not discerned of all because it is a plaine way nor held of all because it is a right way but he that hath learned Christ is he that walketh in this way without any error though he be but sillie and vnskilfull DVR Jf this be so then can it not be the true Church which conteineth sinners and men polluted And the Fathers by this place exclude only those who are not clensed by Baptisme WHIT. pag. 858. The Prophet speaketh of the Church of the elect and Saints because he saith vers 8. The polluted shall not passe by it and vers 20. the redeemed only whose ioy shall be euerlasting but the visible Church conteineth those which are impure whom Christ hath not redeemed and whose ioy shall perish As for Baptisme it purgeth none but such as lay hold of the promise of free iustification by Christ as Tit. 3.5 Heere the Prophet describes the entrance into Christs Church viz. that it should be ready plaine and easie But this way brings vs not to your Church c for of this way the Prophet reports that no prophane man no Lion or cruell beast shall be found in it whereas all your waies are compassed with polluted men raging beasts Lions Beares Leopards Dragons Diuels and in conclusion they leade miserably bewitched men vnto wofull destruction As for vs we treade that way which Christ and his Apostles haue traced out before vs wee auoyde your erroneous and strange waies because it is the way of sinners that you sâ—â—â—d in which way whosoeuer treadâ— Psal 1.1 Rom. 3.17 the way of peâ—ce they haue not knowne First vnderstand the path well your selues and then direct the way vnto vs. Let vs say you asâ—â—â—d into heauen I feare you Iesuites haue no place there Heauen is for Christians not Iesuites But suppose your selues for the time to be in heauen what followeth Let vs behold say you the Martyrs 33. Bishops of Rome slaine together the Vniuersall Pastors companies of the faithfull all holie Saints Well suruey Campian heauen it selfe and all the heauenly host looke well in all the parts and coasts of it whiles you list you shall not find there vpon my word one Iesuit not one Papist for none shall stand in Mount Zion with the Lamb Apoc. 14.1 that haue receiued the marke of the beast or belong vnto Antichrist But in heauen are 33. Bishops of Rome and many more I doubt not but of all these name me one if you can of your religion whom you may iustly claime as yours Those were holy and faithfull Bishops which shed their bloud for the name of Christ But your Popes for these many hundred yeares what else haue they done but persecuted Christ and murthered his true seruants If those 33. Bishops be in heauen as doubtlesse they are how many late Popes could I recken vp which possibly cannot be where they are in all things they are so vnlike them You pick out a few let vs see who these are Ignatius say you was ours why I pray you He thought no man equall to the Bishop in causes ecclesiasticall not the King himselfe and left in writing certaine Apostolike traditions neither say we that any man is to be compared with the Bishop in such things as belong to his office d DVR If these be so proper to Bishops that they cannot belong to Kings then you being iudge the Queene cannot be the head of the English Church WHIT. pag. 160. We acknowledge no other head of the Church saue Christ And Prince though they may not do any of thâ—se 〈◊〉 yet they rule ouerthem who doe and ought to command them diligently to execute their offices which if they neglect they ought to reproue compell and punish them as we reade the good Kings of the Church Iewish and Christian haue euer done and the reason hath no force Princes haue no authoritie to preach therefore they haue no authority to punish those who teach false doctrine to their people He only ought to ouersee holy things viz. instruction of the people administration of the Sacraments vse of the keyes of the kingdome of heauen These are matters of great weight and exceed the kingly authority yet are Kings aboue Bishops in wealth honor gouernment maiestie and they may lawfully both admonish them of their dutie and restraine them when they offend If Bishops herein would equall themselues with Kings it were too intolerable As for the Apostles traditions which Ignatius hath left in writing we receiue them so farre as they agree with the Apostolicall Scripture if they dissent from those we refuse them The Epistles of Ignatius were most of them counterfet as euery man may see heere you rehearse many and still the vndersong is these are ours Telesphorus say
you Ireneus Victor Polycarp Cornelius Cyprian Sixtus Laurentius are ours But I affirme that all these do belong vnto vs let vs then consider how you will perswade vs they are yours Telesphorus enioyned a more strict obseruation of Lent fast appointed by the Apostles e DVR But J proue it by these witnesses Augustine Hierome Basil Ambrose Epiphanius Clemenâ— WHIT. pag. 862. And I proue the contrary by the Fathers August Epist. â—6 writeth plainely that neither Christ not his Apostles ordained any certaine time for fastings And so not Lent Tertul. aduer Psychicos In times past ChristiaÌ„s indifferently fasted of their owne free will as euery mans time and occasions required and not by any coÌ„mand of new gouernmeÌ„t Doth not this ouerthrow the necessary obseruatioÌ„ of Lent Chryso in Mat. hom 47. freely confesseth that Christ did not command vs to imitate his fast But what is Lent but an imitation of it Further Montanus was the first who brought vp set solemne daies of fastings Euseb lib. 5. cap. 17. Finally Ireneus in Eusebius lib. 5. cap. 26. sheweth that in the Primitiue Church there was great variety about the keeping of this fast and that this difference began not in his time only but was long before Therefore it is false that Christ and his Apostles appointed the fast of Fortie daies I deny that the Apostles ordeined any such Lenâ—en fast or that Telesphorus commaunded a more precise obseruation thereof The Apostles were farre from ordeining and Telesphâ—rus from reuiuing so great superstition Clemens his Constitutions where this is reported are not sufficient authoritie But if this fast were prescribed by the Apostles I wonder how afterwards it was discontinued so as it should bee necessarie for Telesphorus to enioyn the keeping of it more precisely especially seeing such strife was in the Church about the celebration of Easter The epistle of Telesphorus wherein he commaunds the 7. weekes fast hath the same authority with the rest of your decretall epistles of your Pope which were not framed by the most holy Bishops themselues but coyned since by the most impudent Parasites of the church of Rome Jren. lib. 4. cap. 43. Ireneus say you declared the Apostolike faith from the succession and sea of Rome So he might well then for as Ireneus elsewhere saith They retained with the succession of Bishops the gratious succession of truth for succession is nothing worth without truth Your Chaire and Sea hath Bishoply succession it hath not the succession of truth Victor say you by his edict subdued Asia He endeuored it indeed Campian but failed of his purpose for being a man very passionate he would needs excommunicate all such Churches of Asia as refused to keepe Easter according to the Romane custome When he began thus insolently to abuse his authority f DVR Neither Ireneus nor any other denied to Pope Victor this power to excommunicate the Churches of Asia WHIT. pag. 863. But Eusebius wriâ—eth lib. 5. cap. 25. that both Ireneus and many other Catholike Bishops sharpely reproued him for assuming that power Ireneus tamed and restrained him As for the controuersie about Easter Victor was so farre from composing and ending it that it coÌ„tinued vnto the g DVR By the same reason you may say the CouÌ„cels decree preuailed nothing to endiâ—â—â— controuersie WHIT. pag. 864. The reason is good proueth that wheÌ„ he could preuaile neither by examples reasons nor threatnings that those Churches did not accouÌ„t Pope Victor for the head of the Church And though after that Councell of Nice some Churches obserued the Passeouer after another manner yet the most Churches followed the iudgement and authoritie of the Councell So the Councell preuailed more then the Pope could doe Councell cell of Nice You may see how well Victor subduer all Asia Polycarpe in the question about Easter went to Rome Smyrna gathered his reliques Wonderfull reasons Polycarpe went to Rome to consult with Anycetus about Easter and Smyrna gathered his reliques ergo Polycarpe is yours Doth not the learned Vniuersities make you ashamed of this childish sophistrie h DVR Enuie maketh you forge an vntruth And whil for eunie you pine avvay aâ— the honor which is giuen of Christians to the reliques of Martyrs you imitate the Jewes and the Diuell WHIT. pag. 865. I haue spoken neither lesse nor more then Eusebius hath written who theÌ„ liued After we had gathered his banes being more precious then pearles and gold we buried them where it was thought sit And as for the reliques of Saiâ—ns I enuy them not the Saints themselues I euer honorablie remember But that the reliques of Saints were worshipped with religiâ—us honor as they are in your Church you shall neuer be able to proue His bones indeed were gathered by the Church of Smyrna not to worship them but to bury them as Eusebius in the same place recordeth But why are Cornelius and Cyprian yours forsooth because Cornelius abolished the i African error and Cyprian had him in great reuerence Oh wonderfull Iesuiticall Logick l DVR His supreame authoritia appeareth in this because hee decreed that controuersie being not the Bishop of Africke but of Rome WHIT. pag. 866. Saint Paul confuted many errors of the Churches of Galatia Coâ—inth Rome and diuers others yet was hee neuer supreame Bishop So did Augustine But what error did he suppresse was it touching Baptisme by heretikes that he neuer could doe but Cyprian and the Bishops of Africke constantly held it which proued they neuer acknowledged that he had any such authoritie who can chuse but be much moued with such strong reasons But let vs heare another Sixtus is ours and why so Seauen of the Clergie ministred vnto him while hee serued at the altar Seauen Deacons helped Sixtus to celebrate the Lords supper ergo Sixtus is yours If this reason be of force let him be yours hardly I will not striue with you about him but herein is nothing why he may not as well be k DVR Pope Sixtus a Priest offred vp the body and blood of Christ Deacons assisting of him could not bee a Caluinist but on our side WHIT. pag. 868. As if we had no Deacons who helpe the Minister when he celebrateth the Lords Supper ours as yours Doth it become you Campian thus to trifle thus to abuse our patience What followeth Laurence is yours how so I pray you Our aduersaries haue cast him out of their Calouder We remember him with reuerence as a saint and a friend of Christ though we worship him not as God But Prudentine prayed vnto him a thousand yeares agoe Giue leaue Campian to a Poet to vse poeticall auersions from whence yet no strong reason can be drawne But if Prudentius were something too superstitious what is that to vs Now you recken vp virgins Câ—cilia Agatha and others but what haue they done why they should not be ours When the Tyrants examined them of their faith they
2. cap. 35. whom they vsually called Atheist but an other Aetius the likenes of the names deceiued you To that you obiected concerning Vigilantius and Iouinian an answere is formerly giuen a DVR You speake vvitâ—ilie but you must of necessity do the one WHIT. pag. 884. If they haue defended any thing against the Scriptures they are heretikes but if not they cannot bee condemned by the iudgement of any Church for my part I neither meane to defend them nor can I greatly accuse thâ—m If they were hereticks conuince them of some error they held against the scriptures Hieromes passions can make no man an heretick Now you bring in the swarme of hereticks Macedonians PelagiaÌ„s Nestorians Eutychians the Mâ—â—otholites and Iconomachs These first we hate as hell it selfe those last haue committed nothing deseruing the name of hereticks To set vp and worship Images is hereticall but not to ouerthrow them What you iudge touching Luther and Caluinâ— is nothing materiall whiles they liued they nothing regarded you now they are dead they despise you what will you conclude at length from this hereticall companie Aâ—â— these you say forsooke the gouerment of your Church and were ouerthrowne by them Nay Campian these were your forefathers and you their progenie and successors for your monster of Poperie hath been hatched by the impure commixtion of all heresies But you now appeare out of hell Lands and are come to land and wheresoeuer you cast your eyes or thoughts All is your own as you say all subiect themselues and subscribe to your religion Me thinks I see that brainsick Merchant who standing by the sea and beholding the ships cried out all he saw was his owne otherwise such senselesse dreames could not proceed but from a wit and iudgement exceedingly weakned Sedes Apostolica For say you the Romane succession witnesseth in which Church as Austen speaketh the Primacie of the Apostolike chaire hath alwaies had the preeminence Many causes there were why speciall accompt in times past should be made of the church of Rome especially for that Rome was the seate of the Empire as approued in the Councell held at Constantinople Concil Constantinop 1. cap. 5. b DVR VVhy then may not he that is Bishop of this Church be ouer all other Bishops and so the Prince of Priests the chiefe Priest and supreame head of the rest WHIT. pag. 885. Because authoritie and dominion is not proper to them who are more excelleÌ„t then others which may bee shewed by infinite examples Who can be ignorant that the tribe of Iudah was the chiefe the first and the Prince of the other tribes will it therefore follow that the head of the principall family in this tribe had authoritie ouer all other tribes Aristotle was accounted the prince of Philosophers Homer of Poets Hippocrates of Physitians Apelles of Painters did they therefore exercise authoritie ouer all the rest of the same profession So though for a long time together the church of Rome for many respects was excellent among the rest yet it neuer had domination and rule ouer the rest of the Churches of Christ I graunt therefore thaâ—â—his Church was accompted the supreme chiefe greatest and the principall preferred before other Churches Trow you hence to conclude the Bishop of Rome is the chiefe and principall Bishop or head of the Church Concil Carthag 3. cap. 26. Dist 99 prima sedis Austen himselfe forbid it in the Councell of Carthage viz. that the Bishop of the chiefe Sea should not be called Prince of Priests or any like title Although then the holy Fathers for diuers respects gaue the preheminence to the church of Rome yet â—â—d they neuer acknowledge c DVR This prohibition was giuen by the Fathers because they knew that aâ— the soueraignty of the Apostolike Chaire did euer flourish in the Romane Church so they did not doubt but the manner of the chiefe Priest did appertainâ— onely to the Bishop of Rome WHIT. pag. 885. Nay the prohâ—bition of the Councell did as well concerne the Bishop of Rome whom all acknowledge to be the Bishop of the chiefe seate as the Bishops of other Seas Therefore for the time he obeyed the decree of the Councell and was content with his names and refused to be called the soueraigne chiefe Priest that infinite pâ—â—â—â—â—â—â—ll authority which he now challengeth neither â—â—d other Apostolike Churches whether they were founded by the Apostles themselues or by some of their schollers yeeld any testimonie of truth to the church of Rome Heere you stick in a quagmire and â—â—e faine by intreatie to beg that which by strong reason you should prooue and cannot But you vrge further and recompt the Pastors of seuerall countries to whaâ— end I pray you The remainderâ— say you of the labours of all those that haue published the Gospell in all nations farrs and wide all present vnto vs this same religion which Catholâ—kes at this day professe What could be affirmed more weakely for the Greeians are opposite vnto you which vnto this time haue their succession of Bishops not interrupted And further the spyeâ— which you send in your new found lands haue found in the furthest coasts thereof many monuments of that faith which we mainteine Osâ—rius neither may you preferre vs before them at least afore all you ought to preferre the truth Aristot. as the Philosopher saith But if you thinke your Popes and other glorious titles more auncient then the Gospell what can you alleage why Christ should not denie you to belong to him seeing you value any thing more then him Heere you tell vs of Princes Princes Kings Câ—sars Emperours and make a goodly shew of names as your manner is At length you meÌ„tion our noble Queenâ— Elizabeth and will needs teach her her dutie But she Campian needs no such Masters â—say 48. or instructiors She knoweth her selfe to be the nursing mother of the Church and that by diuine dispensation and accordingly doth she with all watchfulnes and care procure the good thereof and labours by all possible diligence to preuent all dangers intended by you and your adherents You say of Caluine and these Princes 〈◊〉 you haue spoken thâ—◠〈◊〉 heauen can noâ— containe theÌ„ But it passeâ—h your skill to pronounce certainely hereof nay your Pope himselfe cannot with all his might pull Caluiâ—â— out of heauen not any of them whom Christ hath made witnesses of his truth As for you and your fellowes we wish you not the gallowes but saluation I desire to hope the best of you and I doubt not but you might attaine to the knowledge of the truth in controuersie betwixt vs if for the time you could lay aside all preiudicate opinions and consult with the word of God and the holy Fathers of the Church As for the societie of Iesus whereunto you are admitted it braggeth that it is wholie at the Popes dispensation and loues Gregory the 13.