Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	writing_n	year_n	young_a	22	3	5.4667	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

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. Augustin● affirm●th directly that S. Iames speaketh of a vaine and fayned faith which is as much as we here produce him for Augustine Aug. quaes● 85 quae●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 speak●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 o●ten times denies them to be such and plainely cals them Apoch●ypha bookes which he w●uld neuer haue done if the Church then had taken them for Canonicall yea and as Duraeus confesseth they were not so taken vntill ●lmo●t 70● ye●res af●er Christ Hierome Hieron i● Prologo Galiato Whatsoeuer bookes are more then these they are to be accoūted 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 fi●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 ho● you bewray your owne miserable ●esperation who cannot establish the Articles of your faith by the Canonicall Scriptures but you she to the Apoc●ypha whose authority hath bin and for euer shall be doubted of in the Church The Lord hath commited his Will and Wo●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 thei● 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. 5● ●●e do not aff●me Traditions to be of the same authority with the holy Scriptures WHIT. pag. 59 Though Duraeus heere denieth it yet the Councell of ●rent doth with the like holy affection and reuerence receiue and honor them as it doth the bookes o● the old and new Testam●nt See Dec●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 inf●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

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 ●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 in●●tio●s to the Vniuersities Therefore I a● 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 ●●●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 ●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 deceiue●●●● error being 〈◊〉 we may harken to the voice of that g●●●● Shepheard auoid the inti●●ments and b●●tes of Antich●●●● and may know God the Father in Christ Iesus to whom with the holy Spirit bee all praise and glory as●●●ed for euer FINIS Errata Pag. 29. li●●●1 put in called p. 42. in the note l. ● read●●●cite p. 43. l. 1. r. M●lito p. 43. not● l. 36. r. them p. 53. the not● should be referred to pag. 54. p. 70. l. 1. r. Macari●s p ●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. 1●● l. 17. ●● Maslouius p. 137. l. 5. r. principle p. 148. no●● l. ● 1 hold p. 15● nota l. 2● r. d●● p. 161. l. 2. the superiori ● should be in p. 260. at forbiddeth p. 1●6 l. 32. r. Orosius p. 168. l. 20. r. Pope p. 17● l. 10. r. as though p. 176. l. 29. r. when p. 186. l 21. r. lucre p. 18● l. 13. r. ●●cking p 235. l. 25. put in of hell p. 243. l. 10 r. medling p. 253. l. 2● ●●e superior ● should be in l. 17. a● belee●● p. 260 l. 〈…〉 in where are they now p. ●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. 1● p. 310. nota l. 9. r. Pauli ibi l. 14. r. ●7●

AN ANSWERE TO THE TEN REASONS OF EDMVND CAMPIAN THE IESVIT IN CONFIDENCE WHEREOF HE offered disputation to the Ministers of the Church of England in the controuersie of faith WHEREVNTO IS ADDED IN BRIEFE MARGINALL NOTES THE summe of the defence of those reasons by IOHN DVRAEVS the Scot being a Priest and a Iesuit with a reply vnto it WRITTEN FIRST IN THE LATINE TONGVE BY THE REVEREND AND faithfull seruant of Christ and his Church WILLIAM WHITAKERS Doctor in Diuinitie and the Kings Professor and publike Reader of Diuinitie in the Vniuersitie of Cambridge AND NOW FAITHFVLLY TRANSLATED FOR the benefit of the vnlearned at the appointment and desire of some in authoritie into the English tongue by RICHARD STOCKE Preacher in London IN THIS TREATISE MOST OF THE Controuersies betwixt vs and the Church of Rome are briefely and plainely handled THE PRINCIPALL THINGS IN EVERY ANSWERE are gathered into a short summe and are set downe after the Epistle to the Reader Imprinted at London by FELIX KYNGSTON for Cuthbert Burby and Edmund Weauer 1606. TO THE RIGHT HONOVRABLE WILLIAM LORD KNOVVLES BARON OF GREYS TREASVRER OF HIS MAIESTIES Houshold and one of the Lords of his Maiesties most Honorable priuie Councell RIght Honourable the Religion or more truly the superstition of the malignant Church of Rome hath two speciall priuiledges aboue any religion in the world that either hath been or is The one that the professors of it may eate their God in the Sacrament the other that they may kill their King in their discontentment not only when he is an Heretike but as the law saith It is the reason giuen why Pope Zacharie deposed Hilaerike King of France and set vp Pipine in his place in Gratians decree part 2. caus 15. c. 3. Alius when he is Inutilis not for their turne and to their mindes The former hath bin the cause of the spilling of much blood in the daies of Q. Mary the latter of deposing of so many Kings and murthering of them in France and other places of Christendome and of the manifolde treasons in the daies of Queene Elizabeth of blessed and happie memorie And of two attempts against his sacred person and state in these three yeeres space The first was but a smoake the latter should haue been a sire the first was but the lightning the latter should haue been the thunderclap if he that is the God both of lightning and thunder had not gratiously preuented it Now the former of these points they defend euery where but the latter they a little blush to heare of not that it is not in their hearts but because their hands want power to effect it Yet that it is their doctrine and constant opinion hath been prooued in a small treatise which I presented to ●our I honor some few moneths ago And that so apparantly that they are at a default as the Councell was Act. 4.16 What shall we doe to these men for surely a manifest signe is done by them and is openly knowne to all them who dwell in Ierusalem and we cannot denie it So with a little change it may bee said by them What shall we say to these things for surely a manifest truth is told by them and it is openly knowne to all them who dwell in England and wee cannot denie it For though they haue endeuoured to answere it yet they haue not bin able to denie any thing in it Only these Charmers of the spirituall Egypt haue endeuoured to doe in like manner with their inchantments Exod. 7.11 But as all the Sorcerers miracles were not true but onely sleights and trickes by the helpe of Satan so are not these for the most part but only Iaglings and not able to deceiue any but fooles children either the ignorant or the seduced alreadie And in many things in effect they say as Iudah Gen. 44.16 How can wee iustifie our selues God and man hath found out the wickednes of vs all But not to digresse further at the time of my presenting of the foresaid Treatise to your Honour it pleased you to shew me Campians tenne Reasons lately taken in a Papists house translated into English wherewith many were peru●●●ed and others made to stagger in the way o● truth because of the goodly shew of truth that such gilded lies haue put vpon them by such cunning Orators Your Honour was then giuen to vnderstand that they were answered by diuers especially by that worthie and excellent Instrument of Gods glorie and one of the most glorious lights of our English Church Doctor Whitakers The book was shewed you but being written in the Latin tongue you wished for the m re benefit of the generall that it might be turned into English Your will was a commaund vnto me who professe I owe much dutie to your Honour and haue had lesse opportunitie than will to shew it for these few yeeres space I haue been towards you and now as soone as I could for my publike seruice of the Church in my poore ministerie I haue effected it Touching which if I may bee bold to deliuer what I thinke in few words thus much I say for Campians reasons I account him bold in all foolish in many things yet wise in this that in the beginning he tels vs they are his tenne chiefe Reasons Herein he is like to the foolish Painter who when he had made two pictures of two small beasts which after they were made nothing resembled those which he intended writ ouer their heads This is such a beast and this such an one So he hauing composed these tenne Rhetoricall speeches being so without reason which he intended they should haue had he calles them reasons lest the reader in perusing should haue mistaken them as he he had done in writing Doubtlesse at a conclusion Campian is an excellent fellow and if he could haue furnished as good premises as he hath enhaunced and amplified the conclusion he would haue put the answerer to much trouble But now we may say of them as Hierom said of the bookes of Iouinian Hieron aduers Iouinian lib. 1. It is harder to know what he holds Multo difficilius est nosse quam vincere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portenta verborum descriptionis dedecus Vel per f●brem somniare vel a reptum morbo phrenetico Hippocratis vinculis alligandum Hieron cont Heluid cap. 3. Ne respondendo dignus fieret qui vinceretur Quia loquacitat●m facundia existimat Quia maledicere omnibus bonae consereatiae signum arbitratur Obscandalum fratrum qui ad cius rabien mouebantur than to confute his opinions not for any deepnes of matter but because he is as Hierome calles Iouinian one that loues to speak darkly For he hath as he speaketh bumbasted words deformed discourses and he that reades him aduisedly would thinke him either dreaming in some distempered fit of an Ague or perhaps rather sick of a frensie so that he had neede

me to vtter in preaching And knowing the necessitie of preaching and feeling the greatnes of the burthen as S. Paul said Who is sufficient for these things 1. Cor. 2.16 I finde all my priuate studies little enough for my publike Ministerie that the more I attaine vnto the more I may communicate to others As the Preacher saith Eccles 12.9 The more wise the Preacher was the more he taught the people knowledge and caused them to heare and searched foorth and prepared many parables I am not of their mindes who think that a man may gather Manna enough vpon the day before the Sabbath to serue his familie or charge vpon the Sabbath it self And though I know mē haue their seuerall gifts some men able to do that in an houre which another cannot doe in three yet I know and acknowledge my owne strength and abilitie to bee such as that I must haue much more time than many others which both hath made me vnwilling and will so make me still to distract my self or intangle my minde with any other thing than with my ordinarie Ministerie I haue often thought of Augustines obseruation that our Sauiour Christ preached much De consens● Euangelist lib. 1. cap. 7. but wrote nothing and thence haue imputed it a fault to those who haue the roome of Christ which are giuen to write much and preach little specially when their places in the Church requires preaching more than writing I know well that writing is and hath bin very profitable to the Church yet I find a corruption in our times that maketh it lesse profitable because I see men buy bookes more for the Author than the matter and delite more to haue such a booke in their houses than by diligent reading to haue it either in their heads or hearts by which they are neither able to instruct in the truth and informe in their duties such as belong to them neither to defend the truth of God when they come in places where they meet with such as resist the truth as Iannes and Iambres did Moses 2. Tim. 3.8 Atheists and Papists I meane and such like men of corrupt mindes reprobate concerning the faith And so their bookes are a iudgement to condemne them for vaine foolish men according to that of Salomon Prou. 17.16 Wherefore is there a price in the hand of the foole to get wisedome and he hath no heart But beloued let it not be so with you or so no more the times are dangerous there are many deceiuers abroad and many daily deceiued for that they haue had a price and opportunitie all these golden and happie daies of the Gospell to haue got wisedome but haue no hearts but only for wealth honour pleasure and such like And if you haue neglected the opportunitie with them thinke it high time to lay hold of it lest it be too late when the fit occasion is altogether past and labour and pray for hearts to seeke Wisedome while she cries in the streetes and seekes for you lest you seek her when she will not bee found And the rather because when there is no loue of truth 2. Thess 2.11.12 God sends strong delusions that men should beleeue lies That all they might be damned that beleeue not the truth but haue pleasure in vnrighteousnes It is the wisdome of men when they heare that many false coyners are abroad to looke well what siluer or gold they receiue and if they haue not either the scales and weights or the touchstone of the Goldsmith or the skill to vse them to trie that they receiue they will aske and being men that haue much to receiue and their state stands vpon it they will both haue them and learne the skill to vse them Should it not bee so with you shall these be wiser in their generation than the children of light or will you bee wiser for the world than for heauen If you loue heauen I say not as you ought but euen in any sort as you loue the world and haue in any measure the like care for your spirituall estate as you haue for the temporall in these dangerous times get to you the ballance of the Sanctuarie not to haue it in your houses only but in your hearts and memories The exhortation of Chrysostome is not so necessarie for these times Commentar in Coloss 3.16 Prouide for your selues Bibles for most haue them in their hands and houses But that hee saith in another place is fitter for our times Hom. 3. de Laza. When you are at home giue your selues to a continuall reading of the holy Scriptures A thing verely much neglected of most in our times to whom his complaint will well agree Which of our people goe about any thing worthie the name of a Christian Hom. 13. in Joan. who searcheth out the sense of the Scriptures vndoubtedly none but the Chesse-board and dice-play we finde often and euery where but their bookes are seldome in hand For your bookes are seldome in hand but when you goe to Church they lie in your houses couered with dust and as it were spread ouer with spiders webbes as if it seemed you durst not touch them when the Tables are kept cleane with vse and Cards worne blacke with continuall play But beloued these things should not be so if either you regard the commandement of Christ Iob. 5.39 Search the Scriptures which is as absolute and generall as that Commandement Thou shalt not commit adulterie or steale or if you reuerence the counsell of the Apostle which is as much as a commandement Let the word of God dwell plentifully in you in all wisedome Coloss 3.16 As good schollers therefore in the schoole of Christ giue obedience to these things and vse a continuall and constant reading of the word at least euery day some part of it which because it is obscure not in it selfe but by the weaknes of mans vnderstanding as men doe to weake eyes applie some holesome salue not to make the light more perspicuous but the eyes more able so vse the helpe of some other writers by which you may more profitably reade it and enable your selues the better to conceiue of it and to know how to applie to euery occurrence the things which are there set downe in their most excellent and wise order though somewhat hidden and infolded to those who haue not their senses as they ought exercised therein And if any desire some direction for himselfe in studying both the Scriptures and other bookes which may helpe for the vnderstanding of them and their better instruction in the matters of saluation I woul intreate them first to heare the ancient and worthie Father and Elder of the ancient Romish Church when as though not without some blemishes Note that it is neither new nor hereticall nor dangerous for the common people to read the scripture and that by the iudgement of the Church of Rome in

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 contēne 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 ●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 thē 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 cōfesse which had bin a thing impossible because no method is in it not from any error of the Answerer

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 ne●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 th●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 Script●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 thē 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 w●it them seales them vp to vs without which some knowledge may be had of them b●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 frō 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 Luthe●an● do not like these Epi●iles t●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 ●hurches haue spokē somewhat hardly of those Epistles is there heere any such difference of ●pirits All things are not reue●led to all a like all haue not the like measure of the spirit If any be otherwise minded God will in his time reue●le ●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

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 V●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. 1● 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. ●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 Ha● 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 a●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 Ho● I pray you the Austerity for sooth of the o Canones Poenitenti● ve●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 ●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

gainsay that this Denys cannot be the partie you report him to be You then haue no reason to be angrie with Luther or Caussaeus if they handled this a DVR You say that Deny● is counterfeite but proue it by no reason But Origen Nazianzene Zoph●ine Archbishop of Hierusalem Damascene Nicephorus Euthemius Dionysius Archbishop of Alexa●dria acknowledge his bookes him to haue been a disciple of S. Paul WHIT. pag. 357. But I say that Antiquitie was altogether ignorant of his bookes which could not be if they bad been written of Denys Arc●pagita for Eus●biu diligently searching out and setting downe all auncient writers and all th●●r bookes and Epistles which they writ mentioneth not ●im nor his workes neither doe any 〈◊〉 the Greeke and Latin Fathers speake of him But who can thinke that the bookes of a disciple of Saint Paul should be vnknowne and not highly esteemed● of all in those daies Besides he citeth the Epistles of Ig●●tius as also the Gospell and Reuelation of S. Iohn which must needs be written diuers yeares after the death of Denys Ar●●pagita hee writeth an Epistle to Polycarpus and calleth him a ruler of the Church when at his detah Polycarpus must needs be very yong for Denys was slaine Anno Dom 96. Polycarpe died 1●6 being but 86. yeares of age he calleth Timothy his sonne who was conuerted before euer that Ar●●pagita vvas he acknowledgeth that his maisters had their learning from the Apostles doth he not thereby deny himselfe S. Paules scholer finally the Church Hierarchie and all the names of the officers reckoned vp by him were neuer knowne in the Apostles time For your authors they are all new and late writers but two The first Origen whom Erasmus denieth Annot. in Act. 17. once to haue made m●otion of him in all his writings neither euer doth Nazianzene counterfeit somewhat roughly and censured him freely Where you say Caluin and the writers of the Centuries were offended with Ignatius Ignatius I confesse they had iust cause of offence If heretikes alleaged him to bee a patron of a wicked and detestable opinion Caluin might with reason and discretion reiect him how aptly and truly he was by them alleaged I cannot tell let them look to it Howsoeuer it be the truth ought not by his authoritie to be borne downe whose credit is little if any at all you are not ignorant what the iudgement of all the learned is those Epistles of Ignatius Eusebius indeed makes mention of some of his Epistles and Hierome of others but now many more goe vnder his name which they haue not mentioned Hierome b DVR If diuers of those things there cited out of him bee not to bee found hovv follovveth it that those works of his vvhich are extant bee forged and noue of his WHIT. pag. 360. From thence verely it will follow that his works are not perfect yea many things are found in his Epistles which are incredible to haue been taught in those daies as the strict keeping of Lent and fasting vpon the Sabbath daies yea it was but latelie that these Epistles were printed and published and so of the lesse credit and authority also reports a saying of his Hier●n Dial. 3. con Pel. Theod. Dial. 3. and Theodoret another which are not found in those Epistles which are caried about what would you haue more Gratian himselfe fauours not ouermuch this your Ignatius You see then of how obscure suspected and vncertaine reputation are these two which you place in the forefront of your armie You are offended that the Censors as you call them vpbraide Irenaeus as in some thing fantasticall We vse not to speake reprochfully of Irenaus whom we confesse to haue been both holy and learned but what is this to the purpose If Iraneus haue written something foolishly must be therefore by and by be wholy yours And if some where we haue noted his opinion as not true and sound doe we therefore reiect all his works Is this your manner of disputing Campian is this your skirmishing are you of opinion that neuer any word passed from Irenaeus vnaduisedly or which might iustly be tearmed vnreasonable Then tell c DVR You that acknovveledge and admit nothing but the Scriptures can by no argument confute this err●r WHIT. p. 362. What may worse beseeme a liuine then thus to speake What thinke you of these places Christ when he began to preach the Gospell was about thirtie yeares of age Luke 3.23 After his Baptisme Iohn maketh mention of three Pasleouers and that in the third he was put to death Is not the time then very plainely set downe and indeede what can be more plaine and casie Hence we may obserue that the Fathers haue plainely erred where you would hardly beleeue any man could erre me Campian Lib. 2. cap. 39.40 how Christ preached onely one yeare yet was baptized the thirtieth yeare of his age and died the fiftieth what shall we beleeue that Christ taught onely one yeare and that the fortieth yeare will you denie this to be a very new strange and almost franticke noueltie Besides that many write Irenaeus to haue been one of them whom the Fathers call Millenaries thinke you that was not a franticke opinion And can you doubt of Clemens whether hee hath sometimes sowne Tares what call you that where he denieth that Christ indeed did either hunger or thirst Againe that Christ taught but one yeere which he had of Irenaus Againe Clement Stromat lib. 3. idem lib. 1. idem lib. 5. that the Philosophers in hel expected the comming of Christ being taught by owne mouth beleeued Wil you deny those to be Tares and many of this kind are his to be found in the worthiest writers of that age If you denie it bring me one whom I will not conuince to haue erred by your owne iudgement You dare not say Tertul. we haue wronged Tertullian But you will vs to remember that the book of Prescriptions was neuer taxed which for ought I remember neuer was though I confesse that writing which you name is notable in which many things are written very diuinely against your Church d DVR But you tell vs not any one particular whereby this may appeare WHIT. pag. 365. I suppose you neuer read this booke or else you would not make doubt of it Is any thing more against your traditions then that hee pronounceth a curie to them that shall bring any doctrine but the selfe same which the nations receiued from the Apostles and they from Christ himselfe And that men cannot be otherwise perswaded of the things of faith then from the writings of faith when he gathereth from Christ sending of his Apostles that no Ministers are else to be receiue but such as Christ hath ordeined when whatsoeuer is later brought is forraine and false when he w●●●eth that faith must be built and borne vp vpon the writings of the Law and of the Prophets

the Euangelists and Apostles I wonder you are not ashamed of Hippolytus of whom Harding himselfe was almost ashamed Hippolyt Thinke not that we are ought moued with e DVR VVhy do you reiect this booke of Hippolyte as counterfeite Hierome affirmeth that he was a Bishop and hath written many Commentaries vpon the Scriptures WHIT. pag. 367. Will it therefore follow that this booke is not counterfeit nay it is the rather forged because Hierom doth not number it amongst his bookes Hyppolitus was a very worthy man of whom Eusebius Hierom Theodoret Nicephorus haue made verie honorable mention But this booke is childish in the beginning and in the whole altogether vnanswerable to his eloquence and iudgement authors of so small credit so lately drawne but of darknes as they scarse yet haue learned to looke vpon the light For what was this Hippolytus He writ you say of Antichrist But how worthily that foolish booke of Hippolytus which a certaine man I know not who of late daies published gesseth that the Diuell is Antichrist and faineth many other things which neither can be true nor were euer esteemed for true And yet you marueile we set him so light whom no man regards or reads or almost knowes I can giue you good leaue to recken him for your owne and if you will let him haue a better note in your armie The accusation concerning Cyprian Cyprian is more haynous whom all men reuerence for his singular faith and excellent learning But Caussaeus tearmeth him senselesse and without God They of Magdenburge call him a corrupter of penance Shall I be tied to take vpon me and defend euery speech which any man hath at any time vttered This Caussaeus I neuer saw nor before this euer heard of him But in as much as you so odiously accuse him I suppose him to bee some learned and godly man Vnto that he saith of Cyprian I answere that which I remember I haue read in f DVR That Cyprian which Nazianzene speaketh of was not our Cyprian the Father of the Church WHIT. pag. 367. Nazianzene certainely speaketh of the same Cyprian for see how hee describes him He did not only gouerne the Church of Carthage and all Affricke but the vvhole VVest and almost the East the Southerne and Northerne parts how thinke you is it not the same Cyprian Nazianzene viz. that he was in his youth dissolute and giuen to much vice and worshipped Diuels and vsed the helpe of Diuels He was saith Nazianzene a worshipper of Diuels and after a disciple of Christ. Nazian de Cypri Your vnreasonablenes forceth me to mention those things which I had rather haue concealed For in the Fathers imperfections you sticke fast like a burre and cease not to rub vp the remembrance of those things which you should doe better not once to touch If these things which Nazianzene reporteth of Cyprian be true then Caussaeus might say that Cyprian at that time was foolish and godlesse For I cannot thinke that Caussaeus would write so of him but in regard of those times or that any man would conceiue so iniuriously of that godly Martyr whereas they of Magdenburge complaine that hee corrupted the doctrine of repentance therein they forge against him no new accusation but rather disclose that which all men know to haue been too true Cyprian wrote some thing of Repentance very vnseasonably and vndiscreetly and not he g DVR O singular impudencie O intollerable arrogancie what haue all the Fathers in that age erred so sousely in so great a matter As if they were ignorant that the works of repentance had any vertue any where else but from the merits and blood of Christ. WHIT. pag. 369. What neede all this heate It had been your part to haue shewed that the Fathers who then liued haue spoken nothing vnfitly of repentance so had you confuted that I charge them with which your heare will not cure And what if the Fathers haue thought that mens works haue all their vertue and power from the merit of Christ will it thence follow they haue spoken nothing vnfitly of repentance and works As if Christ by his death had onely merited that we might by our works and merits deserue eternall life or that they who hold the foundation may not build timber or haie vpon it alone but all the holy Fathers of that time were tainted with that error For being desirous by seuere lawes to limit and restraine the euill manners of men they made the greatest part of Repentance to consist in certaine outward disciplines which they appointed which seuere censuring of sinne sharpe punishing of wickednes might happely be borne withall but when they thought the punishment of sinne to be discharged Gods iustice satisfied freedome from sinne and certeine forgiuenes with righteousnes hereby to be procured herein they diminished the power of Christs death they attributed too much to their owne inuentions and in a word depraued the doctrine of repentance because our sinnes are clensed and remoued by no offices or workes of ours but only by the blood and passion of Christ And so your obiection of Repentance is answered We doe not for all this deny the workes of Cyprian nor reiect the bookes of any Father of that age as you falsely affirme seeing both he and they agree with vs in the greatest questions but this is the priuiledge of you and your fellowes that you euen greedily hunt after and pursue whatsoeuer is faulty in any author as if all the Fathers errors serued to make vp the body and faith of your religion Something you say Cyprian wrote to Cornelius which if we giue credit vnto then Peter Martyr and his cōfederats must be held for worse thē adulterous sacrilegious but what that is I cannot so much as couiecture I know that Cyprian sent many letters to Cornelius but none of them accuse vs either of adultery or sacriledge neither can you out of those letters alleadge any thing to our preiudice or your aduantage but this is euer your manner to proue nothing clearely and distinctly but only to name the Fathers and from their names to raise certaine rouing vncertaine suspitions That which you write of Chambers and pillowes I passe ouer as nothing else but scoffing and reproachfull taunts such as is common in euery varlets mouth Now you come to the next age and heere you mention Chrysostome Nazianzene Ambrose and Hierome But to what purpose I pray you Chrysostom for what if Luther do censure Chrysostome sharply because by too much aduauncing our works and merits he obscureth the righteousnes of faith what though Caussaeus find some thing fabulous in Nazianzene Nazian h DVR You freely graunt that Chrysostome Nazianzene Ambrose and Hierome are on Campians side and yet you pleasantly demaund are these Fathers wholy yours we who are then true sonnes doe not challenge them as halfe Fathers but wholy our Fathers WHIT. pag.