Councell is not only Loâ—hers iudgement but Gersons and Panormitans Page 111 24 The reasons why Protestants went not to the Councell of Trent Page 112 25 Iohn Husse burned at the Councell of Constance contrary to the Emperours warrant Page 112 26 No promise made by the Emperour or any secular Prince may hinder the proceedings of Ecclesinsticall Iudges nota 27 Ecclesiasticall Iudges that is the Councell is abone the Emperour Page 113 28 Luther goes to the Councell vpon the Emperours word Pag. 114 The summe of the fifth answere touching the Fathers 1 It is a foolish brag of Papists to challenge all the Fathers for theirs and to be on their side when there is nothing lesse Page 124 2 The popish Denys was not the Denys Areopagite whom Paul conuerted to the faith and his hierarchie as noueltie Page 124. 125 3 Ignatius they boast so much of was a counterfet Page 125. 126 4 The argument is weake Ireneus is challenged by Protestants to haue written something vnsoundly therefore he is altogether on the Papists side he errect about the time of Christs preaching baptisme and death he was a Millenarie Page 126 5 Clemens taught that Christ did neither hunger nor thirst and that he taught but 〈◊〉 veare And that the Philosophers in hellexpeâ—ted Christs comming and being taught by him beleeued Page 127 6 Tertullian in his booke of prescriptions hath many things against the Romish church Page 127 7 The popish Hippolytus is counterfeit and his booke of Antichrist which gesseth that the Diuell was Antichrist Page 127. nota 8 Caussaeus excused for his censure of Cyprian by Nazianzenes report of him what he was in his youth Page 128 9 Cyprian and other Fathers corrupted the doctrine of repentance making it a kind of satisfaction they detracted from the death of Christ and the power of it Page 129 10 Chrysostome Nazianzene Ambrose and Hierome are not wholy on the Papists side because Luther and others censured them in some things Page 130 11 Papists are not the children of the Fathers but as the Pharisies were of Moses and the Iews of Abraham Protestants reuerence the Fathers but acknowledge but one father which is in heauen nota 12 Beza did Hierome no wrong if Erasmus said true of his censuring of S. Paul for want of moderation in ansâ—ering the high Priest and imputing some wants to Christ Page 131 13 Hierome often much wresteth the scripture Page 132 14 It is lawfull to prefer one man in the truth before all Fathers and Councels in error Page 132 15 Lent fast though auncient yet was it not ordeined by Christ or his Apostles the manner of obscruing it not the same in all Churches Page 133. nota 16 What fasts Protestants allow the same iudgement they haue which Augustine hath who knew not Lentenâ—fast Pag. 134 17 The popish Monks are maruelous voluptuous and liue in sensualitie far vnlike those who haue beene Page 134 18 Reliques of Saincts not burned nor their funerals remoued but their superstitions iniurious to God and his glory Pag. 135 19 Augustine in his booke of freewill doth not establish it but sheweth that sinne commeth from mans freewill not from God and therefore intitled his booke so Page 136 20 The Papists and Pelagians differ not much in freewill Pag. 137. nota 21 Necessitie is not opposite to the freedome of Will but to force and compulsion man lost not his will but the qualitie of it nota 22 Augustine esteemed much of antiquitie vnitie and succession if sincere wisdome and truth went with them else he preferred truth before them so do Protestants Page 138 23 Optatus confuted Donatists by the communion of the Catholique Church so are schismatikes to be delt with but not from the now Romish church which is no true church Pag. 138. 139 24 Anthonie and other Hermites like him haue not successors like themselues He accounted a Monastery for a Monke as water is to fish Page 140. nota 25 Prudentius vsed a poeticall libertie in his deuotions to Saincts Page 140. nota 26 Praying to Saincts had gotten great footing in the Church when Ambrose liued and he and other Fathers were corrupted by it Page 141. nota 27 Gregorie without any warrant called Images lay mens bookes Page 141 28 It is lawfull to breake downâ— Images by warrant of the word and examples in it and in the stories of the primitiue Church nota 29 Not Protestants but Papists reiect oftentimes the testimonie of the Fathers and flye to Councels pag. 142. Then Campians argument is not good Protestants reiect some things in the Fathers therefore they reiect their whole volumes for if it be good it will fall vpon themselues Page 142 30 Protestants haue reason to prohibite popish bookes being full of sedition and horesie specially seeing in Queene Maryes time they executed martiall lawe vpon any that had the bookes of Protestants Page 143 31 Bishop Iewel proued all the auncient Fathers to be against the church of Rome in disputing with Harding as he had assumed at the Crosse Page 144. 145 The summe of the sixt Answere touching the foundation of the Fathers 1. Campians reason is weake The Fathers haue studied the scriptures diligently and preferred them before all other writings therefore their exposition of them is sound and good not to be reiected without sinne Page 150 2 Hierome and Augustine dissent about the exposition of Gal. 2.11 Page 151 3 Not only euery particular Fathermaâ—erre but all of one age haue erred in a particular of setting vp Images in the Church Page 150 nota 4 Augustine Innocent and other Bishops thought it neceâ—sary the Eucharist should be giuen to infants Page 151. nota 5 Papists leaue the scriptures and search out and follow after mens inuention Page 152 6 The Papists allow the learned only to reade them but Christ commandeth all Page 152. nota 7 It is prooued against Duraeus that Christ hath commanded the simple to reade the scriptures and hath left to them the bookes of the scriptures Page 152. nota 8 Protestants will subscribe to the Fathers so far as they keepe them to the scriptures Page 153 9 Denys is against the priuate Masse Page 160 10 Priuate Masses cannot profit the absent Page 160. nota 11 In Iustine Martyrs time they gaue to the people both the bread and wine ibid. 12 Cyprian makes all the Apostles equall with Peter and denies that any appeales should be made to the Bishop of Rome ibid. and pag. 161. nota 13 Lactantius denies that true religion and Images can stand together ibid. 14 The heathen worshipped not their Images but the Gods expressed by them ibid. nota 15 Athanasius maketh the scriptures sufficient ibid. 16 Epiphanius condemneth all worshipping of the virgin Mary ibid. and pag. 162 17 The Papists do worship and offer vp sacrifices to the virgin Mary and other Saints Page 162. nota 18 Basil saith in his time the prayers of the Church were in a knowne tongue ibid.
hasted into the Gourt hauing no promise from the Prince to rest vpon But Campian flie you rather to the Indians that you may take a suruey of your Popes new Prouince for our most wise Prince desires no such guests but banisheth you as farre as she can from her But now at length you returne thither whence you haue digressed and gloriouslie conclude this poynt concerning Councels saying The generall Councels make all for me the first last and middle You haue gotten an easie and speedie victorie I am almost perswaded that you are become another Caesar Vâ—ni vidi vici I came I sawe I ouercame but this is not to dart your Iaueling which you say is looped for the purpose I see words as it were tied together with strings or rather franticke speeches but as yet I discerne no speare either a Iauelin or a thongue or strength or which I rather beleeue all these are wanting vnto you Surely we of the Vniuersities Campian doe greatly desire to trie how skilfully you haue learned to tosse your speare and we hope it will come to passe that you being pierced with our darts will at length know and acknowledge your audacious temeritie and slothfull ignorance of this fight EDMVND CAMPIAN The fifth Reason which is the Fathers AS that famous Sirname of Christians increased first in a Act. 1â— Antioch so b 1. Cor. 12. Ephes 4.1 Cor. 14. Doctors that is very deepe Diuines and Prophets that is most famous Preachers first flourished there Our Lord himselfe prouided for his flocke in time to come such a sort of c Matth. 13.23 Scribes and wise men as were experienced in the kingdome of God bringing forth both old new things that is hauing God still both in Christ and Moses in the new and old Testament How mischieuous an act is it to expel with rebuke these men which were giuen vs by God for a speciall benefit The Aduersarie hath * This is false for we neuer hissed out any learned scribe expelled them For what cause for that if they had stood vpright he of necessity had fallen downe So soone as I throughlie perceiued that without any more adoo I desired to make not that flourishing fight which the common sort of people vse when they contend one with another in the open streetes but that seuere and sharpe combate by which we buckle one with another in your Philosophy schooles foot by foot man by man close ioyned together If we may once come to the Fathers the field is fought the wager wonne on our side For they are all ours assure as Gregory the 13. is a most louing Father to all the Churches children For to d S. Dion Areo pag. de quo vide Adon Treu. in Martyrel Adon. Turon Syng Suid. Metap omit diuers places which here and there dispersed being gathered together out of the auncient writings of the Fathers do very fitly and plainelie fortifie our faith we haue their whole bookes which of set purpose do expresly and copiously paint out liuely that selfe same Euangelicall religion which wee maintaine What orders of heauenly powers what sacrifices what solomne rites doth that two-fold Hierarchy of the Martyr S. Denys make knowne vnto vs That matter touched c Coment in 1.13 17. Deut. Item in cap. â—ab Luther so nigh the quicke that he affirmed this blessed mans writings to be most like to dreames and most pernicious f Dial. 5. 11. Caussaeus an obscure vpstart in Fraunce following the steppes of his Father Luther blushed not to tearme this Apostle S. * This Denys is counterfeice and forged Denys borne in a noble countrie an old dotard g Cent. 2. cap. 10. Inst lib. 1. cap. 13 num 29. The Magdeburgeans which lately set forth the Ecclesiasticall historie in Centuries were greatly grieued at S. * This Ignatius is counterfeite Ignatius so was Caluin also Insomuch that these bench whistlers pried out certaine foule blemeshes and vnsauorie speeches in his Epistles In these mens conceits also S. Ireneus writ one foolish toy and S. Clement who was author of the booke called Stromatum yeelded out of his works cockle and dregges And the residue h Cent. 2. cap. 5. vide Cent. 1. lib. 2. cap. 10. Seqq. of the Fathers of this age which were in very deed * They were Apostolike men yet they did not commit to writing all the things the Apostles did Apostolike men left vnto their posteritie blasphemous and monstrous doctrine In i Lib. de Prascript contra Haâ— Tertullian they greedily catch at that fault which being told therof by vs they with vs also detest But let them call to mind the booke which he writ de Praescriptionibus wherwith the heretikes of our time had so sound a blow was neuer hither to reprehended by the Church How sufficientlie and euidently hath * This Hyppolitus is counterfeite Hyppolitus k Orat. de consum Secul Bishop of Portua foreshewed the raigne of Luthers heresies which was a strong pillar in Antichrists building And for that cause they call him amost childish scrible a masker That l Iuel c. causs Dial. 8. 11. criticall French man Caussaeus and the m Cent. 3. cap. 4. Magdeburgeans do call S. Cyprian who was the flower and honor of Africke a blocke head a man cast out of Gods sight a deprauer of the true doctrine of Penance why what hath he done he hath writ for sooth one booke of Virginity and another of those that are Relapsed and certaine treatises of the vnity of the Church yea such Epistles also vnto Cornelius Bishop of Rome that except this blessed Martyr be disgraced Peter Martyr the Vermillian and all his confeder aâ—s must bee taken for worse then adulternous Church-robbers And lest I should stand too long vpon particularties aft the Fathers of that age are n Cent. 3. cap. 4. generally * This is false for none doe condemne or reiect the Fathers of this age condemned as men that haue corrupted wonderfully the sincere doctrine of Penance Hoâ— I pray you the Austerity for sooth of the o Canones Poenitentiâ— veâ—eres Canons which at that time was vsed doth highly displease this plausible sect which are fitter for Chambers then for Churches and is accustomed to tickle sensuall eares and to so â—cushions to euery elbow wherein I say wherein hath the next age offended forsooth S. Chrysostome and other Fathers of that time haue fouly darkened iustification by faith only S. Gregory Nazianzen whom auncient writers for honor sake haue Sirnamed Theologus 1. the Diuine by Caussaeus iudgement was but a q Dia. 6.7.8 brabler and knew not what to say S. Ambrose was bewitched of an euill spirit S. r Beza in Act. Apost ca. 23. Stancha li. de Trin. Hierome is as * This which concerneth S. Hierome is all false deeply damned in hell as the diuell himselfe
her purer times Hieron ad Laetam de institut siliae epist. 7. it held the foundation which now it hath quite ouerthrowne Hierome I meane whose counsell I would make the ground of my aduice fitting our times He directing Lata for the education of her daughter for this point aduiseth thus Let her first reade the Psalmes that by such heauenly hymnes she may withdraw her selfe from vaine delites Then the Prouerbes of Salomon that thence she may haue excellent instructions for the gouernment of her life Then Ecclesiastes that by it she may learne to conteÌ„ne al worldly things After these the booke of Iob that she may follow the examples of vertue and patience let her proceed to the Gospels and neuer lay them out of her hands the Acts and the Epistles of the Apostles let her studiously reade and make them the delite of her heart And when she hath furnished the storehouse of her soule with these riches let her heedfully reade the Prophets the fiue bookes of Moses the bookes of the Kings and Chronicles and the small volumes of Ezra and Hester And in the last place the Song of Songs lest if she reade it first of all she may happily be wounded while she is not able to vnderstand the spirituall marriage Song set out vnder carnall words But let her take heed of all the bookes of Apocrypha and if at any time she will reade them not for the truth of doctrine but for the reuerent resemblance they may seeme to haue with the holy Scriptures let her take this instruction withal that they were not written by those whose names they carrie and that in them also there are many corrupt things scattered here and there and therefore it is a speciall point of wisedome to cull out the gold from the drosse Let her haue with her the bookes of Cyprian let her runne ouer the Epistles of Athanasius and bookes of Hilarie without feare of error Let her delite in their writings and â—its in whose books is deliuered the sound doctrine of faith Other mens workes let her so reade that she may rather censure them than be tied to follow them Thus farre Hierome Which direction of his as touching the forepart of it the Scriptures and Apocrypha if any think they could better aduise let them for me enioy their conceit vnder their correction I will subscribe fully to it In the latter part because he speaketh of Authors not in our naturall tongue in stead of them I would commend these vnto you written originally in our owne tongue For matter of controuersie Doctor Bilson now Lord Bishop of Winchester his true defence betweene Christian subiection and vnchristian rebellion against the Iesuites Doctor Fulke his answere to the Rhemist Testament and diuers other of his workes and Doctor Willets Synopsis For matter of conscience the Workes of Master Greenham and Master Rogers For matter both of conscience and soundnes of faith the Workes of Master Perkins Many other particular Treatises of speciall things there are written by good and learned men which you may reade as occasion may offer it and the aduice of discreete men may encourage you Now with the bookes of the first kinde would I commend this particular book which at the commanding request of an honorable person I haue both reduced into one booke written by seuerall Authors in seuerall Treatises and translated into English for your benefit In which the greatest part of the controuersies betwixt vs and the Church of Rome you shall finde in some part touched The state of the question plainly laid downe and some manifest short and pithie answere or resolution of it Two Papists are the opponents Campian an Englishman and Duraeus a Scot one Englishman and a famous light of our Church hath answered them both The answere to the first was more sparing because the aduersaries obiections were either slender or sleightly vrged But there is so full a supplie made thereof by the answere to the second that he had little stomacke or abilitie to make a reioynder The whole worke I assure you if you dare take my iudgement will be very profitable if so be you will be attentiue diligent readers For besides that good which is in it self it will be a notable introduction to all other Treatises of controuersies that with more ease and facilitie you may reade them and with more profit be conuersant in them The text as I may so call it is Campians and Doctor Whitakers the marginall notes are composed of Duraeus his obiections in defence of Campian and the Romish errors and the replie of Doctor Whitakers in defence of the truth and his owne answere Duraeus is noted thus DVR Doctor Whitakers thus WHIT. I haue as fitly as I could placed euery obiection with his answere neere vnto that which is excepted against and if any thing happen by the ouersight of the Printer or length of the note to bee not so aptly placed take a little paines to looke ouer the precedent and subsequent pages I confesse I haue in Duraeus omitted many things because they either were not pertinent for the defence of Campian or but the multiplication of many testimonies out of the Fathers which haue their full answere in the generall or answered in some other place before The number in euery answere noteth the page where it is to be found in Doctor Whitakers his replie that any man may turne and reade the answere at large if he vnderstand the tongue and receiue more contentment Yet this know there are seueral impressions of the bookes which also differ that which I followed was imprinted anno 1583. For the most part I haue onely in quotations set downe the booke chapter and verse both of the Scriptures and Fathers and seldome recited the whole words because the margent would not beare it but when the substance of the answere consisted in theÌ„ and therfore you must both helpe me your selues in vsing your Bibles to peruse the places The superiours directing you to what place euery note belongs are the letters of the Alphabet If there be sometimes a note and no superiour you must conceiue it belongs vnto the former note where the superiour is And if the number be somtimes omitted you must so vnderstand that the answere is in the second page where the former is noted The obiection you shall often finde to haue diuers parts and particulars in it and so also the answere semblably Therefore you must take paines for your profit to compare one thing with another and one part with another If you follow these directions you shall reade the whole with no small fruit to your selues And yet to make it more profitable vnto you I haue in reading the sheetes ouer as they were printed gathered the summe of euery answere and the chiefe matter in it not in any order I coÌ„fesse which had bin a thing impossible because no method is in it not from any error of the Answerer
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
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
Therefore you see there is no reason why for this cause Luther should either find fault with or feare the Epistle of S. Iames. And thus Augustine hath reconciled these two Apostles Iames and Paul that you may see that we are not broachers of any Noueltie Wherefore saith m DVR Augustine maketh nothing for you but against you WHIT. pag. 50. Augustinâ— affirmâ—th directly that S. Iames speaketh of a vaine and fayned faith which is as much as we here produce him for Augustine Aug. quaesâ— 85 quaeâ—t 76. the iudgements of the two Apostles S. Paul S. Iames are not contrarie each to other when the one saith a man is iustified by faith without workes and the other saith that it is a vaine faith which is without workes because S. Paul speakâ—th of workes which goe before faith Saint Iames of workes which follow faith at S. Paul himselfe sheweth in many places Therefore the Apostle S. Iames would not neither ought to detract any thing from the doctrine of iustification which Luther learned from S. Paul Yea all Papists and Iesuits shall sooner be torne asunder then this iudgement of Luther touching faith alone shall either quaile or be ouerthrowne From Luther you turne the edge of your speech to the whelpes of Luther for so you as an vncleane dogge terme men famous and flourishing with all good qualities But why you should so call them I well conceiue not vnlesse it be for that they neuer cease barking against your Bishops and Monkes and other Church robbers like your selfe But let vs heare what heynous thing those whelpes haue committed They haue on a suddaine put out of the true Canon of the Scripture Tobias Ecclesiasticus the two bookes of the Macchabees and many other bookes Say you of a suddaine Campian Is it true indeed that you are such a stranger in the writings of the auncient Fathers that you know not that long agoe these bookes were raced out of the Canon Looke I pray you into Hierome and out of him call to mind what antiquitie hath done That we may know saith n DVR Hierome saith that the former Churches did not receiue these bookes for Canonicall but denies them not to be Canonicall WHIT. pag. 52. Hicrome affirmeth not only that these bookes were not receiued of the fore-going Churches for Canonical but himself oâ—ten times denies them to be such and plainely cals them Apochâ—ypha bookes which he wâ—uld neuer haue done if the Church then had taken them for Canonicall yea and as Duraeus confesseth they were not so taken vntill â—lmoâ—t 70â— yeâ—res afâ—er Christ Hierome Hieron iâ— Prologo Galiato Whatsoeuer bookes are more then these they are to be accouÌ„ted among the Apochrypha Therefore Wisdome which commonly is called the Wisdome of Salomon and the booke of Iesus the sonne of Syrach and Iudith and Tobias and Pastor are not in the Canon Will you that are but a Frier put these bookes in the Canon which Hierome following the iudgement of the auncient Church and the truth it selfe denieth to be in the Canon marke well his owne words They are not in the Canon You say that we haue dashed them out and why should we not so doe For saith Hierome they are not in the Canon Desire you any further testimonies Epiphanius saith as much as Hierome who after he had recited diuers bookes which you say we haue put out of the Canon he thus writeth as Cornarius renders his words out of the Greeke These bookes verily are profitable and helpefull Epiphan in lib. de mensur Ponder but they are not reckoned in the number of those which are receiued Therefore they are not to be found in Aaron neither in the arke of the Couenant But see out of Hierome more manifest and pregnant things Hieron praefat in lib. Solomon As therfore the Church readeth the bookes of Iudith Tobias and Macchabees but accounteth them not Canonicall Scripture so also these two bookes he meaneth Wisdome and Ecclesiasticus it reades for edification of the common sort not for confirmation of any doctrine of the Church If Campian you be ignorant of these auncient testimonies you are but a young souldier in that kind of fight where you would be thought a well experienced Captaine but if you know them you are too vniust and iniurious vnto vs to obiect to vs I know not what desporation because wee admit not those bookes in the Canon of the Scripture which Antiquitie tels vs directly were neuer admitted neither are to be admitted Caietan in cap 24. Mattb. And verily Cardinall Caietan feares not to auouch that he that writ the booke of the Macchabees in a certeine prophesie of Daniels was a lyer but the holy Ghost was neuer wont to be deceiued in the interpreting of the Scripture Now wheras you imagine that we are conuinced by those Oracles as often as we dispute against the defence of Angels as often as we dispute against freewill as often as we dispute against praying to Saints You must fiâ—st before you can conuince vs proue that an argument will conclude necessarily out of those bookes to confirme the doctrine of the Church which Hierome demeth and you shall neuer be able to proue though you call all the Iesuits to a consultation And seeing you obiect desperation to vs see hoâ— you bewray your owne miserable â—esperation who cannot establish the Articles of your faith by the Canonicall Scriptures but you she to the Apocâ—ypha whose authority hath bin and for euer shall be doubted of in the Church The Lord hath commited his Will and Woâ—d to writing and commended it to his Church Those writings with all diligence and piety we receiue and reuerence we are content with them and we maintaine theiâ— sufficiency let goe then these questionable obscure and Apochrypha bookes and out of these contend with vs about religion But your religion long agoe hath passed beyond the bounds of the sacred Scripture and hath broken forth into many superstitions And hence it is that you doe the thing than which nothing can be more malapert and intolerable that is make of like authoritie with holy Scripture not only the Apochrypha bookes but euery o DVR Pag. 5â— â—â—e do not affâ—me Traditions to be of the same authority with the holy Scriptures WHIT. pag. 59 Though Duraeus heere denieth it yet the Councell of â—rent doth with the like holy affection and reuerence receiue and honor them as it doth the bookes oâ— the old and new Testamâ—nt See Decâ—et 1. Sess 4. vnwritten Tradition whersoeuer you come by them at the second or third hand But what do I telling you of these things who shamefully haue aduentured long since to violate and infâ—inge all the lawes both of God and man Take this from me if you can demonstrate that we haue condemned or reiected any one booke or any p DVR Pag. 64. You haue raced out these words out of S. Iohn Euery spirit
refuse life or death at our owne pleasure I am not so bound by the authoritie of this booke and testimonie but that I may appeale from his Apochryphall sentence to the tried Oracles of God Now for your booke of the z DVR No Church euer reiected the booke of the Macchabees WHIT. pag. 83. The Church of the Iewes did wholy and the Church of the Christians as I haue shewed before Yea Gregory the great who was Bishop of Rome in Iob. lib. 17. Cap. 16. denies them to be in the Canon And the Fathers though they cite them as he did yet so accounted them for no better DVR Augustine placeth them in the Canon WHIT. pag. 83. Yet Gregory vvho liued 200. yeeres after him denies them to be Canonicall besides Augustine so calleth them because the Church of Christians read them and did not reiect them so as the Ievves did August de ciuitat Deâ— lib. 18. cap. 36. August cont Gauden lib. 2. cap. 23. further Duraeus confesseth that they were neither written by a Prophet nor confirmed by a Prophet then certeine it is they are not in the Canon DVR Christians must be ruled by the iudgment of the Catholike Church WHIT. pag. 85. The Catholike Church cannot make those bookes which are not Canonicall to be Canonicall besides I haue shewed that the Catholike Church doth reiect them Macchabees I make far lesse account of it which Hierome Epiphanius Athanasius Cyprian haue hissed out and the Leodicene Councel hath reiected Moreouer that which is therein spoken of the sacrifice offered vp for the sinnes of the dead is meerely matter of supposall and forced into the text for neither in Iosephus is any such thing to be found in the Greeke neither in Iosephus the sonne of Gerion who yet writ the self-same history in Hebrew is there any mention of any such sacrifice neither had the a DVR The Iews Machzor sheweth that they do pray and offer sacrifice for the dead WHIT. pag. 85. I much â—egard not what the Ievves do now I affirmed that the old Ievves had neither precept nor practise for it Iewes either by precept or practise any such custome to offer sacrifice and prayers for the dead Lastly in the Greeke copy there is that inuersion and disordered placing of the words that you can hardly make any true sense or any whole sentence hang together View the place in the Greeke text and if you can fitly translate it so that all things may hang well together I will yeeld you are a better Grecian then I tooke you for Shall I be tied then by the authority and force of this booke place or sentence to offer with you prayers and oblations for the dead you are too too childish Campian to thinke such things can incline the Students of our Vniuersities to like your side other manner of matter must you bring and of more force if you will gaine our fauourable audience and good conceite for these things long agoe we haue distasted and spit out but who euer said your selfe excepted that this place of the Macchabees doth proue and confirme inuocation of Saints It is one thing to offer sacrifice for the dead and another thing to say that the Saints departed make intercession for vs. As for Iudas b DVR Many things were declared to the Prophets by dreames WHIT. pag. 87. Must I therefore beleeue euery dreame written in the Apochrypha bookes as diuine oracles neither did that dreame make the Macchabees pray to Onia or Jeremie but to the Lord only 2. Mac. 15.21 DVR The Ievves thought that Christ had praied to Eliah vvhen Matth. 27.47 he said Eli Eli Lamb. c. therefore praying to Saints vvas familiar and common vvith them WHIT. pag 87. It is plaine that the Iewes said this only to deriâ—e Christ whom they thought God had forsaken and therefore he fled to Eliah for helpe dreame touching Onia of which we read 2. Macchab. 15. I passe it ouer as a dreame but the matter is not great whether you vnderstand the intercession of the dead or oblations for the dead both is yours and both most false And heere againe you cry out with great vehemency Is it true indeed is there such frowardnes is there such presumption among men heere is neither the one nor the other Campianâ— we haue done nothing frowardly nothing presumptuously I wonder at your frowardnes and presumption that those bookes which God disclaimes as none of his which reuerend antiquitie hath put out of the Canon yet you in your horrible detestable frowardnes presuÌ„ption will bring into the Canon whether God wil or no the holy Fathers denying them the bookes themselues disclaiming it The Caluinists say you haue cut off from the body of the old Testament These are Baâ—uch Tobâ—as Iudâ—th Suâ—â—ent a. Ecâ—â—ejiasâ—icus tâ—â—o Macchabees Hâ—â—ron prae fâ—t in Ier. seauen whole bookes Why you shamelesse Frier did not Hierome a thousand yeeres before Caluin was borne race them out Why then slippe you ouer Hierome and quarrell with Caluin only when they are both in one predicament Heare yet againe what Hierome saith Whatsoeuer is besides these bookes is to be accounted Apocrypha but these seauen bookes which you reckon vp and calumniously auouch that we haue raced them out are besides those Hierome makes mention of they are then to be accounted Apochrypha For most of these we haue sufficiently answered For Baruch Hierome saith We neither reade it nor find it in the Hebrew all the other he casteth out of the Canon Hieron ad Domnion Rogatian and writeth freely Those bookes which are not to be found in the Hebrew neither are any of the 24. are tobe reiected of those who are of ripe yeeres and knowledge But you Iesuits are alway Children as the Egyptian Priest answered Solon touching the Grecians I wonder why you say neuer a word touching the third and fourth booke of Esdra it may be you are ashamed of them being bookes as Hierome writeth full of dotages yet your Church hath had them in great account and the Fathers often times haue alledged testimonies out of them why do you Campian suddeinly dash these bookes out of the Canon If you iudge they must be kept in the Canon why doe you not taxe the Caluinists who as all men know haue cut them out of the old Testament Why when you number vp all those sacred bookes cut out of the Canon by the Caluinists omit you these altogether Or if these be Apocrypha why should we deeme the rest to be Canonicall I am not a little desirous to know what is your iudgement of these bookes but you say further Epist. Iacob Ep ad Heb. Epist. Juda. Epist. 2. Pet. Epist. 2. 3. Ioan. The Lutherans haue cut off Saint Iames Epistle and for spite of it fiue others which somewhere else also were once called in question That these were once and elsewhere in question you cannot deny The
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
any do denie to be good and holy he may well be held blasphemous against the holy Ghost As for that you both faine that we speake these things and also expresse for what cause wee speake them you bewray your wonderfull wisedome which for those things that are not at all can set downe a reason wherefore they be But we doe willingly preach faith and doe easily permit it to bee contemned of you For you that defend nature against grace and doe trust rather to your owne power than to Christs mercie and doe make voide the promises by precepts cannot haue an honourable opinion of faith You neuer keepe your standing Of Sinne. Campian and you begin the battaile like a runnaway For you haue a wandring and vnstable wit as it seemeth You oppose Illyricus to vs againe in the same cause whose testimonie ought not to be of force against vs. For herein I professe my selfe no lesse an aduersarie to him than your selfe I had almost said than to your selfe For what an vniust and vnreasonable thing is it that you should taxe that opinion as defended by vs which your selfe knoweth to be condemned by our Churches Obiect our owne opinion to vs Campian if you can obiect any wee are not such as that we should thinke whatsoeuer Illyricus could as being a man erre in did any whit concerno vs. But either Illyricus must needes be drawne into this taxation or else this place was quite to be left voide by you For beside Illyricus I thinke you haue no man that thinkes so If you desire to know our opinion of this matter I confesse indeed that that defence of Illyricus did seeme euer very absurd to me For it both smels of the follie of the Manichies and it maketh two soules in a regenerate man and which is a greater matter it destroyes the soule That was alwaies the iudgemeÌ„t of the Catholike Church which I professe to be ours that the substance of the soule was not quite slaine by sinne but onely charged and infected with vitious qualities and that sinne is no inward substance of the soule but an r DVR The Catholike Church neuer beleeued that sinne was an accident or qualitie but only a priuation for if it were an accident God should be the cause and author of it WHIT. pag. 573. But this priuation is it not an accidentall thing vvhy then make you a scruple in vvords vvhen you vnderstand the sense An accident is commonly called that vvhich is in some substance but is no part of it vvhich may either be absent or present without the corruption of the subiect and such a thing euery man knovveth sinne is And though I confesse that the nature of sinne consisteth in a priuation yet it is not a bare priuation as you may learne ouâ— of your Thomas For. 1.2 quaest 82. art 1. he saith sinne is not a meere priuation but a corrupt habit like vnto a disease vvhereby not only health is taken avvay but bad humours are brought vpon the bodie And the Schoole men vvhen they make priuation of originall iustice to be the forme of originall sinne and the matter to be concupiscence or a corrupt inclination of the faculties of the soule vvhat doe they teach but that in sinne there is some positiue thing as Thomas vseth to call it But vvhy do I endeuour to refell you for vvhom Physike is fitter then a refuration As for your reason it hath no force for God is not to be accounted the author of all accidencies but indirectly and by accident Basil saith That the roote and cause of sinne is in our selues euen our freewill accident Å¿ DVR Basil saith not that sin is an accident or a quality but an affection coÌ„trary to vertue WHIT. pag. 575. Then must it be somevvhat for nothing cannot be contrarie to vertue Basill writeth truly in that hee denieth that sinne is any liuing substance or indued with a soule Basil iâ—ubâ—â—p hons 2. August de nuptijs lib. 1. cap. 25. but a qualitie contrarie to the vertue of the soule Augustine t DVR Augustine vvill accuse you for slandering him because he spake not of sin but of concupiscence vvhich he accounted to be no sinne WHIT. pag. 576. Doth Augustine account concupiscence no sinne vvhy then calleth he it an affection of an euill quality vvhy doth he compare it to a disease vvhy doth he demaund the question hovv concupiscence should remaine in the regenerate vvhose sinnes are all remitted if it vvere not a sinne his ansvvere proueth it yet more fully For he saith concupiscence is remitted in Baptisme not that it should be no sinne at all as you vvould haue it but that it should not be imputed for a sinne If it vvere no sinne hovv could it be imputed for a sinne Finally August cont â—ulian lib. 5 cap. 3. affirmeth that it is a sinne and a punishment of sin and a cause of sinne and that in the regenerate It is manifest in the place that he speaketh of that concupiscence against vvhich the spirit lusteth and vvhich in vvithout the consent of the vvill It at any time he denie it to be a sinne it iâ— not simplie but in opposition to actuall sinne for hovv should that be nothing vvhich is remitted in Baptisme vvhich Christ satisfied for by his blood or is God angry vvith vs for nothing It must therfore needs be sin Originall sinne saith he remaineth not substantially as it were some bodie or spirit but it is a certaine affection of an euill qualitie like a disease Finally Ambrose most plainly Ambros in Rom. 6. c. 7. u DVR Ambrose his vvords refell your error WHIT. pag. 577. Nay they refell your error For hee saith it is a straying from good Novv this straying is an action and not a meere priuation And you your selues earnestly defend that sin is an action If it be an action then an accident then no meere priuation theÌ„ not nothing How dwelleth sin in the flesh seeing it is no substance but a straying from good Therfore let vs if you please send away the suspition of this error imposed by you vpon vs to the author himselfe As for that you adde that it is a thing commonly held by this filthie sect that all sinnes be equall verily nothing could be spoken more impudently Pardon me Campian if I answere you somewhat sharpely for your vnmodest and intolerable impudencie wrung that terme from me Are you so far spent that you are not able to charge vs with any true crime but shamelessely to obiect those things against vs from which we of all others are farthest off For who did euer more vehemently disallow or more strongly confute this paradoxe of the Stoiks than our Diuines whom you now pursue All records of these times may be witnesses hereof our bookes Churches and Schooles be witnesses as also both the ciuill and Church Discipline may be a witnesse Did you thinke that you could creepe into the minds of our Vniuersitie men by these meanes by lying so openly so shamefully and so boldly O Rome what
beate with roddes their tongues you pulled out of their mouthes their hands you burned off with Torches you tormented crucified hanged and beheaded them you burnt them aliue and tosted them at a soft fire yea the Infant leaping out of the mothers bellie you receiued vpon the speares point and cast it into the flaming fire To conclude whatsoeuer barbarous crueltie could inuent that you were not wanting to put in execution against them And if your crueltie had ended with the liuing and had terminated in their deathes it had been lesse but so raging was your tyranny that you tooke vp the bodies of Saints interred in the earth you arreigned them vpon a day accused them at a barre condemned them to death and burned them at a stake euen exceeding those old tyrants in furie and crueltie Can you name any one such sauage fact amongst vs or what was he that was put to death amongst vs whom euery good man that heard of him iudged not worthie of death threefold more then life Wherefore Campian acknowledge your owne crueltie and accuse not ours which if it were as great as you would make men beleeue yea if any at all you would not haue so easilie and speedily obeyed your Principall commaunding your returne hither But proceed to tel vs after your comming what you did least peraduenture say you I should haue been caught before that any man heard what I had to say forthwith I writ downe my determination and purpose why I came what I sought for what manner of warre and against whom I purposed to proclaime it The end then of your comming was to proclaime warre against vs. But neither he that sent you was an enemy for any iust cause on our parts neither haue you duly performed an Heralds office for you no sooner set your foote vpon English ground but you hidde your selfe in corners that we could enioy no sight of you If this be to discharge your commission iudge you Beleeue me this so tymorous and foolish proclaiming of warre made little for your honestie or the honor of your holy Father that sent you The first draught of writing say you I kept still about me that if I were apprehended it might be found with me A copy thereof I left in keeping with a friend of mine which vnawares truly to me was shewed vnto many other men and by them copied out How true this Narration of yours is let others conceiue as they list for my part I giue no credit at all to it For if you came as you say to proclaime warre against vs shall we thinke those letters of defiance were published without and against your priuitie Besides your letters of challenge which your fauorites spread abroad were so cleerelie written that they foretold not of an enemie comming on but pointed at him as alreadie come and readie to pray vpon vs so that after I saw your glorious and maruellous challenge I made full account to see you shortly after in the middest of our Vniuersities either Oxford or Cambridge But why did you set downe your determination in writing except your purpose were to publish it you say that it might be found with you if you were taken What is that we heare from you Campian came you to lurke in holes and to betake your selfe to your hecles or came you to dispute I find no truth in your words nor liklihood of truth in this tale I would I could find you had either iudgement or memorie Hanmer and Charke saie you haue answered my challenge verily these two worthie men now named haue so intertained your most vaine and more then intolerable bragging schedule and Libell as it well deserued and haue passing well abated your Iesuiticall and childish triumph But why I pray you haue you slipped ouer that answere of learned M. Charke and made no reply to it you refute all they bring against you in one word saying All that they alledge is to no purpose at all An answere soone made and not vnsutable to Campians carriage but tell vs why for say you they can make no answere to the purpose but this we accept your offers her Maiestie hath promised safe conduct come let vs conferre how childish is it to expect such an answere which if they should promise it is not in their power to performe Though Campian perswade your selfe if this liberty were graunted vs it should be as acceptable to vs in deed as it is to you in shew If her excellent Maiestie and her wise Counsell did thinke it fit and for common peace that publike disputation should be held about Religion are you so sillie to thinke you should haue none to encounter with you or you should carrie the day without blow or bloodshed I am not comparable to Charke Hanmer nor infinit others who are either professors in the Vniuersitie or haue a charge in the Church yet I should not thinke my selfe fit to liue if I feared to buckle in any controuersie with you for if you be the man Campian whom we heere some weekes past in a great concourse discoursing what you could and disputing your best I see not any cause why any one of vs should feare to ioyne with such an Aduersarie in any controuersie For how did you acquite your self that day you were dealt withal by our men in some parts of your pamphlet wherin it is likely you could easilie giue euery man satisfaction and least you should complaine you were iniured if any new thing had been propounded to you And wheras in the entrāce you bitterly inueighed against Luther writ that in some desperate mood he called the Epistle of Iames a swelling barren cōtentious strawen Epistle The booke was brought you where you feigned such things were written and you were willed to shew the place when you saw you were taken tardy you would faine haue put off the imputation of a slaunderer and inuented a shift worth all mens obseruation for say you the preface where it was is purged of it and yet it is very manifest that there was neuer one word changed in it At last you made this answere which made all men laugh exceedingly and indeed it was very rediculous that you would send to the Emperour and to the Duke of Bauaria who should certifie her Maiestie that Luther had written such things But yet in another booke of his you think you haue gotten some matter of triumph For Luther in his booke written of the captiuitie of Babylon hath this saying that many with great probabilitie auouch This Epistle to be none of S. Iames nor to be answerable to the spirit of an Apostle heere you cry out oh horrible blasphemie Answere was made you that Luther did not say it himselfe but brought others in probablie affirming it Doe you suppose there is no difference betwixt these two yet you still vrged the point and clamorously obiected blasphemie Eusebius was shewed you who in plaine words calleth this Epistle
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
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
discouer to their Auditors and shew withall the causes of that doubt and that done leaue it vndetermined I pray you Campian what contradiction find you heere betwixt the spirit of the Caluinists and the Lutherans Yet still you cauil at this iudgement of the spirit which of all other is most certeine and heauenly and heere you produce Anabaptists Castalio Brentius Kemnitius Luther and Beza And by these you hope that you may diminish the authority of the spirit Sixt. Senens lib. 7. The Anabaptists say you call the historie of Iob a fable interlaced with tragicall and Comicall matters As though we were ignorant how wickedly and blasphemously they conceiue not only of the history of Iob but also of the whole bookes both of the new and old Testament and that spirit of the Anabaptists what was it but a kind of frency and a violent and head-strong madnes which no spirit euer did more represse then l DVR The Anabaptists will aswell accuse the spirit of Calnin of madnes and solly WHIT. pag. 119. Yet I durst make you iudge of this controuâ—â—fie vnles you were also as mad you would iudge them very vnlike the Caluinist and Lutheran spirit Why then doe you mention their madnes therby to scoffe at the certeine iudgements of the holy Ghost Prafat in Cantic Castalio say you made no more account of Salomons Song then he did of a bandy song and ribauldous talke of a Courtly waiting maide with her louer I will not take vpon me to defend all that any man hath written at randome much lesse will I trouble my selfe to defend the credit of Castalio whom I well know hath erred in many great points very shamefully Yet in this place I find you haue notably abused Castalio for in that short preface which he hath set before this booke he hath none of those you speake of neither a song nor a Loue nor courtly waiting maides nor wanton talke nor any such thing but hath truly learnedly and modestly in few words comprised the summe of the whole booke his first words are these A conference betwixt the Sauiour and his Church Now you may see how highly Caestalio accounted of this song and how shamelesse your cauill is against him I cannot now be much offended with you for casting so many false things vpon Caluin and Luther when you are not ashamed so palpably to bely Castalio And that you say next touching the Reuelation is much like to the rest of your cauils In it say you Luther and Brentius Praefat in Apoâ—al lib. 3. cap. 24. cap. 39. and Kemnisius find I know not what lacking What is the meaning of this They find somewhat lacking do they reiect it do they disallow it you cannot say so therefore you speake faintly and diffidently They find somewhat lacking Howsoeuer if you will reade Eusebius you shall vnderstand that in it many things were found lacking and that it was not receiued of all yea plainly reiected of many But what is this to vs when as you cannot deny wee haue receiued this booke and do no lesse reuerence the mysteries that are in it then your selues and perhaps it had fitted your turne well if this booke had either perished or been of no credit at all for it doth so liuely paint out your Pope your purple whore in her colours that it cleerely discouereth to all men who is Antichrist Haue you yet any thing more against Luther Praefat. in nouum Testamentum Luther say you casteth a boue among the foure Euangelists and preferring S. Pauls Epistles farre before the three former Gospels in the end concludeth that the only Gospell of S. Iohn from henceforth is to be taken for the gay the true and the principall Gospell Luther indeed preferreth the Gospell of Iohn before the other three because he setteth downe the Acts of Christ more briefly and his Sermons more fully Now a Gospell consisteth rather in heauenly doctrine then in the history of things done Yet he denies not but that the other Gospels are well set out true and very excellent and farre is he from esteeming this the only gay and true Gospell Now this very point you speake of heere I find also in the preface of the first Epistle of S. Peter And I would intreate the Christian reader to take thorough notice of this thing so shall he easily perceiue both Luthers integritie and Campians cauilling First Luther teacheth what a Gospell is and writeth that a Gospell signifieth nothing else But the preaching and publishing of the grace and mercy of God by the Lord Christ merited and purchased to vs by his death He that either preacheth or writeth this grace and mercy of God in Christ he as Luther affirmeth teacheth the Gospell And therefore not the foure Euangelists only haue taught the Gospell but also all the Apostles haue done so too and especially Saint Paul Saint Peter in their Epistles And moreouer he affirmeth that of all those they are the best m DVR VVhat Scripture teacheth vs that be is an Euangelist which teacheth iustificatio by faith only Jf any then Luther was the best Euangelist WHIT. pag. 125. I can recken you vp many but these may suffice Esay 52 7. Rom. 10.15 Now peace â—iseth of our reconciliation with God and remission of sinnes which things faith only layes hold on Rom. 5.1 2 Cor. 5 19. Rom. 4 4. And this matter S. Paul principally in his Epistles to the Romans and Galathians hath fully and plainly handled and not Luther so much DVR But the Angell tauâ—ht no such thing Luk. 2.10 WHIT. pag 126. If you had looked to the next verse you should haue found that the Angell did teâ—ch as much in effect Euangelists who haue therein specially laboured to teach iustification by faith in Christ alone for this is the summe of the Gospell And hereupon he concludeth that the Epistles of Paul may more fitly be called the Gospell then those things Matthew Marke and Luke haue written for that he doth more fully plentifully decipher to vs the grace of God in Christ then those three whose history is for the most part spent in the declaration of the Acts and Miracles of Christ And this is the true cause wherfore he preferred the Gospell of S. Iohn and the Epistles of S. Paul before the three other Gospels whereby he neither casteth a bone among the Euangelists nor goeth about to make the Apostles partakers of his brawlings neither hath said any thing either frowardly or preposterously for why I pray you may we not say that S. Paul hath more cleerely and excellently described the power of the Crosse of Christ in his Epistles then any of the Euangelists in their historie when as by it the authoritie of the historie of the Gospell is nothing disparaged And now I doubt not but I haue sufficiently defended Luthers innocency against your rayling and outragious saucines But yet againe you assault
changed so that it is no maruell if the custome of the Church at one time interpret the Scriptures after this manner another time after that Was there euer the like bouldnes heard of that men would wrest the eternall and immutable word of God which euer hath but one and the same sense to serue the will of the Church that is of the Pope of Rome Thom. 1. â— 1. art 10. besides this you haue made so many h DVâ— The Fathers and Antiquity haue euer made these foure senses of the Scriptures WHIT. pag. 163. To faine such foure senses in euery sentence differeth not much from a learned kind of madnes Allegories I confesse many are in the Scriptures but such as the holy Ghost himselfe hath made but to make other Allegories when the words may be vnderstood without a Trope or when the Grammaticall sense is not absurd and repugnant to sound doctrine I thinke is too great bouldnesse and temerity A Tropologicall sense is not a new sense differing from the Grammaticall but one â—s it were with it Finally if the Fathers as men haue erred must we needs follow their errors The Fathers reiected the errors and false interpretations of their predecessors why may not we deale so with them senses of euery place to wit an allegoricall a tropological an anagogicall sense that by your Ledgerdemaine you haue abolished the true and natiue sense Now Campian since you know that this is the manner of your Church in the interpreting of the Scripture than which what can be more corrupt how dare you presume to reprehend our manner of interpretation But we follow no other course then that which the Fathers haue prescribed and which the thing it selfe argues to be most fit For that is our course which Augustine aduised we interpret obscure places by those which are plainer we obserue the phrase and stile of the Scripture we weigh circumstances we compare scripture with scripture we go not one iot from the Analogie of faith They who take this course adioyning their harty prayers that the Lord would open this sealed booke vnto them and teach them the true sense of the scripture shall neuer need to runne to Rome and enquire of that sacred Oracle of the Pope who himselfe neither vnderstandeth the true sense of scripture neither is able to expound them to others But to returne now to Campian what is the vsuall fault he finds in our dealing with the scripture and what be the arguments by which he doth confute vs Let vs demaund saith he for example sake of our Aduersaries what caused them to deuise this new opinion whereby Christ is excluded out of the mysticall Supper We Campian do not i DVR If you place Christs body and your supper so farre asunder how do you not exclude h m from iâ— WHIT. pag. 168. It is true if things that are seuered could no way be ioyned but by a corporall ouching but without it it may fitly be as all beleeuers are ioyned together though they be farre distant and distracted one from another as Iewes Grecians and all other godly make but one body with Christ what is that bond of this vnion but the power of the spirit Such an vnion is this in the SacrameÌ„t and it hath the some bond exclude Christ out of the Supper neither do we otherwise thinke of the Sacrament then both Christ hath taught vs and the old Church hath prescribed We certeinly affirme that the faithfull in the supper receiue whole Christ God and Man we beleeue and teach that they eate his body and drinke his blood Neither doubt we to affirme but that he that comes to the supper and doth not in the supper partake of Christ that he is in danger of condemnation Doe we now exclude Christ from the supper But whosoeuer includeth Christ in the supper as you doe he faineth and forgeth a new Christ to himselfe he confoundeth heauen and eartâ— together he offereth violence to nature and muâ—â— needs admit innumerable absurdities Wherfore we following the scripture as our schole-masters not taking vp any new opinion place the naturall and humane body of Christ in heauen for so the Apostle Peter speaketh whom the heauens must conteine vntill the time that all things be restered Act. 3.21 yet the k DVR Theâ— is Christ as present in Baptisme and in the word and wheresoeuer your faith seekes for him as in the supper yea as present to the Fatherâ— in the old Testament as now to vs. WHIT. pag. 169. So questâ—onlesse he is vnlâ—sse all men be without hope of life and saluation who are depriued of the Supper For John 6.53 yea all Christians communicate of Christ alike as well such as come to the supper as they who cannot partake in it And that he was present to the Fathers it is proued 1. Cor. 10.3.4 vertue the communion the benefit of this body we exclude not from the supper but stifly maintaine that in the supper whole Christ is present to each mans faith This is the summe of our opinion which I no lesse doubt to be the true sense of the scripture then that Christ is Christ or that to be scripture which is scripture This opinion out of all others which we hold haue you made choice of as an example to impugne and gain-say Let vs see now how scholler-like you acquite your selfe If they name the Gospell say you we ioyne with them The very words make for vs. This is my body this is my blood I acknowledge the words do but I enquire now for the sense of them whether they should be so expounded as your Church teacheth that the bread is Transubstantiated into the bodie and the wine into the blood of Christ or by a Trope and in a mysticall sense that the bread is the Sacrament the signe and symboll of the body and so the wine of the blood of Christ as we interpret them Whether opinion hath more truth in it we will now discusse As for that which you tell vs of Luther I suppose you will not expect any answere from me and vndoubtedly in this thing Luther was farre more opposite to your opinion then ours For he euer condemned your Transubstantiation as it is for an accursed inuention and fiction of Satan Luther we acknowledge was a man who though he saw the truth in many things yet he might erre in some things his good things wee embrace but wee are bound by no law to defend his errors But how shal we find out the meaning of this saying Let vs trie out this say you by the words thereto adioyning Nothing can be spoken more truly nothing more fitly nor more ingenuously And verely I could wish you would alwaies doe as you pretend in this place to doe sist out the meaning of the scripture by the circumstances of the words But what are the words adioyning My body which is giuen for you my blood which is shed for you
because he was iniurious to the Apostle a blasphemer a naughty man a wicked fellow Gregorie Massonius esteemeth more of one Caluin then of an hundred Augustines a hundred is but a few Å¿ Lib. cent Henrie 8. Reg. Augâ— Martin Luther careth not a button if there were against him a thousaÌ„d Augustines a thousand Cyprians a thousand Churches I thinke it will be to no purpose to wade any further in this matter for who may maruell if they that thus raile against these worthy men haue also been saucy against Optatus Athanasius Hilarius both Cyrils Epiphanius Basill Vincentius Fulgentius Leo and Gregorie the Romane And yet if there may be any iust defence of an vniust cause I do not deny but the Fathers haue wheresoeuer you reade in their workes such matter as may cause the Aduersarie to take pepper in the nose so long as they follow their owne humours For they that cannot away with prescript daies of abstinence how is it likely that they can abide S Basill S. Gregorie Nazianzene S. Leo and S. Chrysostome who haue set forth in print g zâ—ch 13. Praef. in cent 5. very godly sermons concerning Lent and Ember daies as things vsually at that time obserued among Christian people Can those men chuse which haue sold their soules for riches bodily pleasure daintie fare and fine apparrell but beare deadly hatred to S. Basill S. Chrysostome S. Hierome and S. Augustine whose excellent bookes of the order rule and vertuous life of * But these Monkes were most vnlike to ours Monkes are vsually in euery mans band May they that haue intruded seruill will into man that haue cut off all Christian funerals that haue set on fire the reliques of Saints continue friendship with S. Augustine who hath penned three whole bookes of mans * But in these bookes he doth not establish freewill freewill t Lib. 22. de Ciuit. Dei cap. 8. ser de diuers 34. sequent one booke of care to be taken for the dead one long chapter of that his noble worke De ciuitat Dei concerning miracles wrought at the Churches Chappels and sepulchers of holy Martyrs and certaine Sermons of the same matter Can such as measure faith by their own captiousnes refraine from anger towards S. Augustine of whose penning there is extant a notable o Cont. epist Man quam vocant fundam c. 4. Epistle against Manachie wherein he confesseth that for his faith he will cleaue vnto * Yet in that very place Augustine preferred truth before all these Antiquitie vnity continuall succession and to the Church which by prescription alone challengeth amoÌ„g so many heresies the title of Catholike u Li. 1. cont Paâ—men Optatus * This Optatus is an old Father newly printed Bishop of Miletan confuteth such as tooke part with Donatus by the Catholike coÌ„munity Their wickednes he accuseth by the decree of the Pope Melchiades he reproueth x Lib. 2. their heresie by the succession of the Bishops of Rome He displaieth their y Lib. 3. madnes by their dafiling both of the blessed Eucharist and also of the holy oyle He abhorreth their z Lib. 6. sacriledge in breaking downe of holy Altars whereupon Christs body is laid and also in polluting of the Chalices which contained Christs blood I would gladly know what they thinke of Optatus who is commended by S. a Aug. lib. 1 cont Parmen De Vnit. ca. 16. lib. 3 de Doct. Christ c. 40. Augustine as a worthy and Catholike Bishop not inferiour to S. Ambrose and S. Cyprian and whom S. b Fulgent li. 2. ad Monim Vide epist. Synod Alex. ad Feli. 2. Fulgentius also recordeth to haue been an holy man and faithfull Interpretor of S. Paul not vnlike vnto S. Augustine and S. Ambrose They reade S. Athanasius Creed in their Churches Do they for all that beare him any good will who hath highly commended as an auncient writer in an exact booke S. Antony that hermite of Aegypt and also hath humbly appealed with the Councell of * A counterfeit Epistle Alexandria vnto the Sea Apostolike of S. Peter How often doth S. Prudentius in his Hymnes pray vnto the blessed Martyrs what Hymnes doth he endite in their praise how often doth he worship the King of Martyrs at their ashes and bones will they allow of this man S. Hierome in the defence of Reliques and honor of Saints writeth against Vigillantius and for the preheminence of virginitie against Iouinian will they tolerate this An high solemne feast was kept by c Vide Epist de Ambros ad Epist It al. Fom 3. Silâ—â— tiusdem Amb. Epist. 85. Item Serm. 91. S. Ambrose in the honor of his Patrones Geruasius and Protasius to the great reproach of the Arrians which act the holy d August lib. 22. de ciuie Dei cap. 1. Fathers haue highly commended and God himselfe adorned with many miracles will they be friends with S. Ambrose c Gregâ—r Tur. lib. de gloria Mar. cap. 46. Metaphrast S. Gregorie the great that Apostle of * Gregorie the great was neither our Apostle nor an Apostle at all ours is flat on our side and for that title is hated of our Aduersaries whom Caluin in his fury doth deny to be brought vp in the f Iust. lib. 1. cap. 11. n. 5. schoole of the holy Ghost because hee called holiâ— Images the books of vnlearned people A whole day would not be enough for me to reckon all the Epistles Sermons Homilies Orations Treatises and disputations of the old Fathers wherein of set purpose both grauely and eloquently they haue confirmed our Catholike doctrine So long as these bookes of these Fathers shall be sold at the Stationers shop in vaine are the hauens and sea coasts watched so narrowly to no purpose are houses coffers and chests straightly searched to no end are penall proclamations set vpon so many gates For none of our late writers neither Harding nor Sanders nor Allen nor Stapleton nor Bristol do more vehemently inueigh against these their new found dreames then those Fathers do whom I haue named which things when I well considered my courage began to rise I had a desire to fight in which conflict on which side soeuer the aduer sarie shall start except he yeeld due honor vnto God he shall haue the foyle if he allow of the Fathers he is caught if he disallow of them he is no body Thus it fell out when I was a yong student at Oxford * This word Bishop Iewel did neuer eat neither wil we euer renouÌ„ce Iohn Iewel the captaine of English Caluinists challenged in most bragging sort all Catholikes at Paules Crosse in London vrging and alledging like an hypocrite all the Fathers that euer flourished within sixe hundred yeares after Christ. Certeine worthy men which then for religion liued as banished men in the Vniuersity of Lonan thoug through the iniquity of the time they
would follow that God himselfe the author of nature is culpable And so proceedeth vtterly denying that he had any purpose in those bookes to speake of that will which is made free by Gods grace And whatsoeuer in these books passed his pen which seemed to fauour the Pellegians then Patrons of freewill as you are now all that he carefully collecteth out of the whole worke and cleareth it from their cauils Haue we any cause to be offended with Augustine which in this question is not against vs And that you may plainly perceiue how indiscreetly you alledged these bookes of free-will marke what hee writeth of the will of man in those same bookes n DVR Wherto tendeth this but to bewray your ignorāce all Catholikes beleeue that the will of man though free is able to do nothing to merit heauen by but by the grace of God And you are ignorant that the freedome of will consisteth in this that by no necessitie it is carried to either part WHIT. pag. 382. Pelagians in former time beleeued as much But as Pelagius affirmed that the will was only helped with grace and not made good by grace so you teach that no new will is infused but the natural is helped and as it were vnloosed by grace which is not much from Pelagianisme for both of you defend that the liberty of wil remaineth in mans corrupt nature that it need not be giuen him from aboue but only by the helpe of grace to be drawne out of certeine difficulties in which the corruption of sinne had left it And as for my ignorance I confesse it and thinke it more learned then your knowledge for if those who do things necessarily do them not freely then neither God nor the diuel worketh not freely for God worketh well and the diuell euill necessarily So you see necessity is not opposed to freewill for not necessity but force and compulsion taketh away the freedome of the will Hold thou fast saith Augustine this principall of piety Delibere Arbit 61.2 cap. 20. that no good thing happens vnto thee either when thou thinkest or vnderstandest or any way imaginest which is not from God And this was Augustines constant opinion of freewill after that being stirred by the Pellagians he throughly vnderstood the question viz. that he iudged it to be vtterly lost and gone o DVR The meaning of the place is this that man so lost his freewill that be lost himselfe yet so as no man in his right wits will deny but he is a man still WHIT. pag. 384. You graunt as much as we desire for as man lost himselfe and yet remained a man but not such as he was good iust holy indued with perfection but cleane changed so the free will of man was lost not that no wil remained but that it was changed from good to euill for we say not there is remaining no freewill at all but no good wil as we affirme not there is no man at all remaining but no good man Man saith he by abusing his free-will lost both it and himselfe Enchir. 3. But yet further you vrge Augustine against vs for say you they that make their captious deuises the rule of their faith must not they bee offended with Augustine which hath an excellent Epistle against Manicheus An Epistle Campian do you call it it was euer accounted a booke but what is there in that Epistle as you call it against vs in which he professeth himselfe to agree with Antiquity vnity perpetuall succession and with that Church which alone amongst so many heresies hath attained vnto the name Catholike by prescription We also agree with that Church which hath all these And yet to these must be added as Augustine saith in the same place sincere wisdome and truth else all the other bind vs not for they are of no value without that wisdome but this wisdome and truth though without these is of it selfe to bee preserred before all things so saith Augustine Cont. Fundam cap. 4. if the truth appeare manifestly so as it cannot be doubted of it alone is more to be esteemed then p DVR Augustine affirmeth that these cannot be without the truth WHIT. pag. 387. Nay Augustine sheweth the contrarie for if truth cannot be separated from these he had spoken very vnfitly when he said he preferred the truth before all these If you can take or rightly challenge the possessiō of truth in the next place you may inquire of Antiquity Vnity Succession all those reasons that keepe me in the Catholike Church Thus then Augustine setteth more by the truth it selfe alone and sincere wisdome then all those things you mention Antiquity Vnity Succession and we perceiuing this truth and wisdome so manifestly in our Churches that none that will see the truth can doubt whether we hold the truth or no do willingly giue you free liberty to bragge whilest you list of antiquity vnity succession without the truth There is then as you see no cause why we should be angry with Augustine either now or before But at length you leaue Augustine and call out Optatus Bishop of Miletum of whom you say you desire to know what our opinion is I verily thinke he was a good Father and very like vnto Augustine and I take the things to be true which many worthy men haue said in his commendation But he disproued the Donatists by the communion of the Catholike Church Why should he not or what doth that cōcerne vs Augustine also obserued the same course and it was a good motiue that the communion of the Church should be obiected to the schismaticall Donatists which seditiously without cause separated themselues from the Church But wee deny your Church to be Catholike and therefore you cannot thus conuince vs though Optatus might therby confute the Donatists It must first appeare that it is the Church before we can be conuicted of schisme The q DVR So indeed Caluin answereth but it will not serue your turne for Opratus proueth himself to be in the Catholike Church because he ioyned himselfe to Saint Peters chaire WHIT pag. 388. And what call you Peters chaire the externall seate or the succession of Bishops you shall neuer proue it and the contrary I cen easily obiect out of Optatus himselfe Optatus calleth Syritius Bishop of Rome his fellow and the companion of other Bishops who held a sound and Catholike iudgement With all those Syricius agreed in one society and fellowship by their letters sent one to another as witnesses of their consenting in doctrine and lawfull ordination Optatus then proueth that he was a Catholike because he kept the Catholike confession and coniunction with Syrrcius and other Bishops Finally his argument was good against the Donatists who did separate themselues from the communion of the Catholike Church while they consented not with these Churches where the doctrine of the Apostles and a lawfull ordination of Bishops did
orphanorum Tu leuamen oppressorum Medicamen infirmorum Omnibus es omnia That is to say Thou blessed Virgin Marie art the infallible l DVR Saint Paul calleth the Thessalonians his hope 1. Thess 2.19 WHIT. pag. 796. But hee neuer put his trust in nor called vpon them as you doe the Virgin Marie hee called them his hope because he receiued great hope and ioy by his labours in their conuersion You make the Virgin an instrument of our saluation and therefore you trust in her but the Scriptures teach euery where to trust in God and Christ only As Psal 71.3 Ier. 17.5.7 1. Tim. 1.1 and 1. Pet. 1.21 hope of such as are in miserie the true mother of Orphanes Thou art the consolation of such as be oppressed the medicine of such as bee diseased Thou art all m DVR The sentence of the Catholike Church hath no vvhere alloued this but if it had it might be conueniently defended WHIT pag. 797. Duraeus can conueniently expound that which most absurdly taketh the office of reâ—eÌ„ption froÌ„ Christ and giueth it to the Virgin Mary in all to all men or in all necessities and other such like abominable speeches and full of strange blasphemie If happily you thinke our reproouing of these things be but some fighting with a shadow then doe you no more respect the glorie of God than the shadow of an Asse The second error in disputation wherewith you charge vs Logomachia is that wee often vse Logomachia which is when the sense is neglected and men contend about the word I vnderstand it well but which bee those our faults committed in this kinde Can you finde vs say they the Masse or Purgatorie in the Scriptures And is not this our demaund reasonable For where should these be found rather than in the Scriptures There was nothing wont to be accounted more holy than the Masse and there could nothing be inuented more gainfull than Purgatorie that neither of these now at last should be found in the Scriptures certainly it may well seeme a very strange and vnreasonable thing Belike then say you Trinitas the Trinitie Homousios coessentiall Persona a person are no where in the Bible because these very termes are not to be found there Neither say we so Campian nor will it follow at all hereupon and these things be altogether vnequally compared For albeit these very termes are not in Scriptures Epiphan contra Semiarian l. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the matter it selfe and the sense as Epiphanius writeth commeth to hand in all places and is easily euery where to bee found But your n DVR Did you neuer reade these vvords of Christ in his last Supper this is my body WHIT. pag. 799. Yea but Christ ordeined then a SacrameÌ„t not a sacrifice he offered himselfe a sacrifice only once vpon the Crosse Heb 9 10. not in his last Supper except you will say he died then also vvhich he must haue done to make it a sacrifice but he was then aliue it were most absurd to say he was aliue and dead at one time which he needs must be both then and in al your Masses if there be any sacrifice in the Masse at all Againe externall sacrifices as you say your Masse is are subiect to the sight outward senses but no man euer saw Christ to be sacrificed either in the Supper or in the Masse Therefore there is none neither in the one nor in the other DVR Jt vvas a sacrifice for Christ vvas really conteined vnder those former of bread and vvine and so the Masse is novv an vnbloodie sacrifice WHIT. pag. 801. You cannot prooue him to be so present there as you teach by no Scripture and if he were yet that was not therefore a sacrifice except you will haue his reall being in the Virgins wombe also to be a sacrifice in which he was conteined As for your vnbloody propitiatorie sacrifice first it is absurd for to sacrifice killeth a bodie but your Transubstantiation maketh a bodie secondly it hath no word of God for it thirdly it is needlesse Christs sacrifice being perfect fourthly Christ ordained that supper in memorie of his sacrifice not to be it selfe a sacrifice WHIT. pag. â—03 DVR Many of the Fathers call the Eucharist by the name of sacrifice WHIT. pag 805. Not because it is that same which Christ offered as you teach but because it is a memoriall and Sacrament of it DVR Purgatorie is most plainely prooued by the fact of Iudas Machabaeus in the second booke and 12. chapter WHIT. pag. 806. Those bookes are not Canonicall Scripture neither doth that act prooue a Purgatorie by your owne doctrine who say those that die in deadly sinne as those did there mentioned goe to hell and not to Purgatorie Masse and Purgatorie are not in this manner in the Scriptures seeing neither the names nor the things themselues any where do appeare yea they are plainly against the Scriptures For what else is either the Masse than as * Bustum coenae Dominica an empty sepulchre where is onely the title of the Lords Supper or what is Purgatorie more than a shamelesse merchandise of soules and an intolerable contempt against the blood of Christ Wherefore this is not a trisling contention about words but a most waightie one about matters of moment except peraduenture you make account of the Masse and Purgatorie not to bee matters of moment but words of Arte only As for the name o DVR The office of a Presbyter or Elder in the Gospell is the same that the Priests office vvas in the Lavve WHIT. pag. 807. It is not so for if the office did remaine why should the name be changed for Elders are neuer called Priests in the new Testament And there be ruling Elders in the Church which labour not in the Ministerie of the word and Sacraments as the Priests did Presbyter and Sacrament it is appropriated from the common signification to some certaine and particular things as likewise many other names are to wit Ecclesia the Church Episcopus a Bishop Apostolus an Apostle Diaâ—onus a Deacon and these names wee willingly vse but so that wee carefully shunne their impertinent significations Neither was that indeede sufficient cause why you should register Matrimonie in the catalogue of Sacraments because S. Paul wrote thus Sacramentum hoc magnum Eph. 5. This is a great mysterie For in that place Sacramentum is vsed in a large signification for any mysterie not for that ceremony which may properly be called a Sacrament As for that counsell of Thomas Aquinas we doe very well approue it The third head Homonymia or kinde of deceitfull disputation which you say we vsually erre in is Homonymia equiuocation or a mistaking the sense of words whereof you propound two examples For say you we both confound the order of Priests because S. Iohn hath tearmed vs all Priests and also abolish choice of
pray God the Father of Iesus Christ that he would open the eyes of your mind and direct you in his waies least you cast away that silly soule so deerely bought which you desire to saue Therefore leaue off to resist the truth and wittingly to â—ick against the prick you cannot by force stop the waues of the sea you cannot darken the beames of the sunne nor restraine the arme of God Falshood driuen back shall giue place and truth at the length resist while you will shall haue the victorie The Conclusion vnto the Vniuersitie men CAmpian most worthy men would present this gift of his vnto you which of what worth it is you can best iudge I will not go about to turne or allenate your affections from him whom I know more firmely resolued then that any such slender reasons can any whit moue you He may I graunt make some shew and get some applause from the vnlearned multitude but that he should be able to beguile you or cast a mist before such and so great iudgements if I should suspect it I should be too inâ—â—tioâ—s to the Vniuersities Therefore I aâ— well content that Campian haue such place is your conceipts and affections as he can procure and referre the censure of the matter most willingly vnto you This worke he composed at vacant times us he trauelled if we may beleeue him of his word He would not seeme to write any thing purposely and â—â—â—rately wherein he both apparantly distrust his cause and bewraies the vanitie of his disposition For whereas before he had prepared it with great deliberation and brought it into England from Rome he would seeme to vs to haue penned it on a suddaine at idle times in his trauaile which plainely shewes the badnes of his cause and argues more then ordinarie arrogancie But this is ordinarie with our Papists to pretend all their writings are done of a suddaine and ex tempore hoping thereby to be easily excused in their errors besides they will hereby make vs beleeue that when they write more deliberately and take greater paines then their writings shall be vnanswerable After Bishop Iewell that famous preacher of the truth had challenged all Papists and called them to the triall of antiquitie some yeares ago certaine bookes were published by men of great name Harding Rastall Dorman but obserue their notable policie When they had been full three yeares in preparing their answere and at length had finished somewhat fearing they should be but lightly respected by the learned and circumspect reader they dissembled their intent alleaging that they were written in hast not with purpose of publishing them but only to satisfie the particular request of some priuate friends what could they haue fained more foolishly or affirmed more featefullie But Campian thought good to follow their politique example affirming this worke of his was made by the way 〈…〉 houres when he at great leisure had prepared is beyond the seas And yet the matter of the booke the manner of his stile and his whole gift as he calleth it is such as I easily beleeue it was rather done in great hast then by mature deliberation For what 〈◊〉 these his â—en reasons but a little summe of slanders laid and drawne together out of the bookes and lectures of Lindane Sanders Canisius Melchior Canus Bellarmine in composing whereof Campian might easily make hast especially seeing his greatest care was not how true but how slanderous all things were that he should set downe For I doubt not but you that are the learned of the Vniuersities perceiue by this time that those things written in this booke by Campian are such as for the matter are most vntrue for the stile spitefull and malitious I testifie before God and I call heauen earth and whatsoeuer creatures in the world to witnes that either there is no truth or those things thus by Campian propounded are most false View it well search it and know it altogether Campian is an aduersary and deceiptfull trust him not he is deceiued himselfe and laboureth to deceiue you By him none can be deceiued but such as willingly will be intangled with error Al things he hath are common only his audaciousnes in affirming and faining any thing it is strange and incredible If it were fit that he should be respected more then Luther then Caluine then Christ himselfe the teacher of truth then he had some cause to hope but seeing this is vnmeete and vnreasonable he can preuaile nothing at all with you by his reasons Night remaines till the day be light but the Sunne rising darknes is dispelled and the truth appearing falshood vanisheth God the father of lights the only teacher of heauenly wisedome vouchsafe vs his spirit that ignorance and deceiueâ—â—â—â— error being 〈◊〉 we may harken to the voice of that gâ—â—â—â— Shepheard auoid the intiâ—â—ments and bâ—â—tes of Antichâ—â—â—â— and may know God the Father in Christ Iesus to whom with the holy Spirit bee all praise and glory asâ—â—â—ed for euer FINIS Errata Pag. 29. liâ—â—â—1 put in called p. 42. in the note l. â— readâ—â—â—cite p. 43. l. 1. r. Mâ—lito p. 43. notâ— l. 36. r. them p. 53. the notâ— should be referred to pag. 54. p. 70. l. 1. r. Macariâ—s p â—3 l. 41. r. 275. p. 83. nota l. 18. r. 294. p. 100. l. 11. r. the. ibid. l. 23. r. reserued p. 104. l. 17. r. words ibid. l. 37. r. the. p. 1â—â— l. 17. â—â— Maslouius p. 137. l. 5. r. principle p. 148. noâ—â— l. â— 1 hold p. 15â— nota l. 2â— r. dâ—â— p. 161. l. 2. the superiori â— should be in p. 260. at forbiddeth p. 1â—6 l. 32. r. Orosius p. 168. l. 20. r. Pope p. 17â— l. 10. r. as though p. 176. l. 29. r. when p. 186. l 21. r. lucre p. 18â— l. 13. r. â—â—cking p 235. l. 25. put in of hell p. 243. l. 10 r. medling p. 253. l. 2â— â—â—e superior â— should be in l. 17. aâ— beleeâ—â— p. 260 l. 〈…〉 in where are they now p. â—61 l. 23. r. fast p. 266. l. 17 〈…〉 p. 290. nota l. 13. r. your p. 292. l. 10. r. Siluister p. 298. l. 17. r. world p. 305. l. 1. r. 1â— p. 310. nota l. 9. r. Pauli ibi l. 14. r. â—7â—