of euils were rather increased then taken away DVR Yea but he hath shened his contrary iudgment vvriting his Cledonius WHIT. Nothing lesse but only hee affirmeth that he vvould subscribe to the Apollinarian heretikes if they could proue that they vvere receiued of the vvest Councell vvhich hee knevv they could not Nazianzene Nazianz. Epist. 4â— ad Procop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should so vniustly iudge and so iniuriously write of them For he saith that he had deliberated with himselfe and fully resolued to auoid Episcopall Conuocations because he had neuer seene a good issue of any Synode Which howsoeuer it hath bin true of many which by reason of the ambition and busie medling of some haue not taken away auncient controuersies but rather haue sowed the seed of new contentions yet many Councels haue been approued and commended by their most wished euent Whereas therefore you appeale to Councels we will follow you in many in their most weighty censures and decrees for in all neither do you your selues iudge it necessary But let vs now heare you discoursing concerning Councels A waighty question say you concerning lawfull cereâ—â—â—ies was cleared in a Councell of the Apostles and Fldâ—rs assembled together The children beleeued their Parents and the Sheepe their Shephâ—ard commaunding in this forme of speech It bath pleased the holy Ghost and vs. Where you make mention of a Councell most excellent and aboue all exceptions in which nothing was done rashly peruersely and factiously as sometimes in other Councels it hath been accustomed but al things diuinely and by the authority of the holy Ghost himself and therfore if we did not beleeue this Councell we were vnworthy of the name either of children or of sheep This Councel resolued that important question concerning ceremonies and freed the neckes of Christians from that most grieuous yoke of Mosaicall rites whereby the greater cause of griefe is offered vs by you who haue imposed vpon the Church contrarie to the expresse commandement of this Councell another yoke much more intolerable then that of Moses For this is cleare and manifest that the ceremonies brought into the Church by you and imposed vpon the consciences of men are twice as many as those which in time past Moses by Gods expresse commaundement inioyned vnto the people of Israell August ad Ianuar. And this is that of which c DVR Angustine vvhen he vvrit this did not after your manner carpe at Ecclesiasticall ceremonies but shevveth that be vvould not haue them instituted at euery mans pleasure For in his first Epistle to Ianuariuâ— he thus vvriteth If the vvhole Church vse any of these it iâ— insolent madnes to dispute vvhether such a thing is to be done or no WHIT. pag. 296. Augustine condemneth the multitude of ceremonies in his time and vvould haue vs rest contented vvith those few ceremonies vvhich are commended vnto vs in the Scriptures Ad Ianuar. Epist 118. cap. 1. Epist. 119.19 His vvords vvhich you alleage I vvillinglie embrace for vve vse and esteeme those ceremonies vvhich all Churches haue receiued as necessary for order and comelinesse But of this kind yours are not neither can you vvrest those speeches concerning the ceremonies of the Church to approue your Traditions seeing the Church of Rome long since ceased to be the Church of Christ Augustine long agone complained namely that by the multitudes of ceremonies the state of Christians was become worse then the state of the Iewes themselues which if Augustine spake of the ceremonies of his time how much more would he haue thus complained had he seene the great multitudes which were afterwards added to them But if the Apostles and Elders according to the meaning iudgment of the holy Ghost did determine that those ceremonies which the Lord himselfe had ordeined were to be abolished how intolerable is your boldnes who contrary to the decree of this spirit and Councell haue obtruded vpon Christians your innumerable traditions and needles ceremonies Did the Lord therfore abolish his owne ceremonies that he might establish yours did he abrogaâ—â— a few that he might bring in a multitude did he ease vs of lighter that he might impose heauier Whereby it appeareth that the diuine institution of this Councel which as it was before all other in time so aboue all other in excellency is most wickedly by you violated And is it to be thought possible that you who haue demeaned your selues so impiously towards these Parents and Pastors will be more respectiue towards others Nay there is not any Councell which you haue not long ago trodden vnder feete so that euery one of you are infoulded in a thousand excoÌ„munications And dare you Campian notwithstanding make mention of Councels which if they were in any force surely you should no more be tolerated in the Church then Publicans and Pagans There followeth this say you for the rooting out of heresie the foure general Councels of the auncient Fathers which were of such strength and authority that a thousand yeares since they were had in singular account euen as Gods word it selfe And we likewise doe freely confesse that the authority of those foure Councels was good and profitable Luthe de Concil Reade what learned Luther hath writ of those foure generall Councels and so also you may know our iudgement of them Notwithstanding there is no reason why we should assent vnto Gregorie Gregor lib. 1. Epist 24. who professeth that he doth imbrace and reuerence these foure Councels as the foure bookes of the holy Gospell For this were rather to violate the Gospell then to reuerence the Councels Although as I take it Gregories meaning was that what was decreed and concluded in these foure Councels out of Gods word against Arriuâ— Euâ—â—onius Macedonius Nostorius Eutyches and Dioscâ—ruâ— that he firmely embraced and would not suffer these decreet which are approued by the Euangelicall writings and in which this impious heresie is condemned to be reuoked and repealed no more then the Gospell it selfe neither can I imagine that it was Gregories purpose to affirme this of all these Councels that the Councell of Nice Constantinâ—ple Ephesus and Chalcedâ—n were fully equall vnto the holy Gospell in authority and dignity And so we our selues do not doubt that those things which these Fathers haue determined against those heretikes before named concerning the consubstantiall subsistence of the Father and the Sonne of the diuinity of the holy Ghost of the one person of Christ in two natures are as true as the Gospel it selfe not because these Councels so iudged and concluded but because in the Gospell the selfe same doctrine of faith is deliuered Further you say That also iâ—â—â—r owne country by our Parliaments the same Councels retaine their auncient right It is true indeed that in these and all other things which they propound if they be consonant to the holy Scriptures they doe still retaine their auncient right and dignity But lest you should
witnesse with vs all coasts and quarters of the world wherein the â—â—angelicall trumpet hath beene sounded euer since Christs natiuity Was this thinke you an easie matter to shut the mouthes of idols and to translate the kingdome of God vnto the Gentiles Luther speaketh of Christ and we Catholicks speake also of Christ Is Christ then * He is diuided by you diuided 1. Cor. 1. no surely but either we preach a wrong Christ or else he How then shall we know who preacheth Christ aright I will tell thee Let him be true Christ and on their side by whose bringing in Dagons necks were broken 1. Reg. 5. That Christ which is on our side was well content to vse the seruice of men of our Church when hee expelled out of the harts of so many people such a number of Iupiters Mercuries Dianes Phebades and an horrible darke rabble and lamentable hellishnes wherewith many in former time were oppressed I haue not respit to fetch matter out of farre Countries Let vs then consider of such as either border vpon vs or else are familiar with vs at home All these that follow sucked into their breasts either no faith at all or the selfe same faith vndoubtedly which we professe that is the Catholick faith namely the Irish men from S. Patrick the Scots from Palladius and the English men from S. Austen who were all consecrated Bishops at Rome sent from Rome and alwaies vsed great reuerence towards Rome Cumulus testium The matter is manifest I run forward witnesses hereof are all Vniuersities witnesses all written lawes witnesses are the common manners of all people euery where in their owne countries witnesses are the fashions of chusing Emperours and the solemne ceremonies vsed in their Coronation witnesse are the auncient rites exercised in the annointing of Kings witnesses are the orders practised in dubbing of Knights and their very * Cloakes cloakes Also witnesses 〈◊〉 the Church windowes Church windowes gates of Cities houses all manner of things great and small are wonderfull testimonies witnesses are the peeces of money witnesses are the gates houses of euery Citie witnesses are the worthie workes and vertuous liues of our auâ—â—â—stâ—rs finally witnesses are all maÌ„ner of things both great small all kind of orders that neuer any other religioÌ„ but our catholick religion that euer took any deep roote vpon the face of the earth When I saw my selfe guarded with all these helps and felt my selfe comforted with the consideration thereof I thought it a point of insolent folly to forsake the great companie of all these good Christians and to ioyne fellowship with the veriest raâ—â—hels that liue therefore I confesse that I was greatly animated and vrged vnto this scholasticall combate wherein vnlesse the saints be driuen out of heauen and proud Lucifer recouer heauen againe I cannot take the faile Wherfore I trust M. Chark who hath conceiued so euill opiuioÌ„ of me heretofore will yet now shew me a more fauorable countenance in that I had rather commit in trust this sinfull soule of mine which Christ hath so dearely bought to a safe and certaine way and vnto the Kings high way then hang it vpon the rocks and bushes of Caluines diuellish doctrine The Conclusion HEere haue you most flourishing men of both the Vniuersities this my slender gift composed at vacant times as I trauelled I minded herein both to acquit my selfe before you of arrogancie and to answere your expectatioÌ„ why I had so great a trust in this cause and in the meane while to giue you a taste of some reasons to find you eccupied vntil you may be inuited to take my part in the Schooles and to forsake the aduersaries If you iudge it to be right and reason if you thinke it a safe thing for you if you thinke it to be an honest point that * It is as ment that Luther and Caluin should be so accounted of as the Pope Luther and Caluine should be taken for the true Canon of Scripture for the true meaning of the holie ghost for the rule of the Church for a Schoolemaster ouer all Councels and Fathers and lastly for a God and therefore to be beleeued before all witnesses and agâ—â— There is no cause then at all why I should conceiue any good hope of your indiffereÌ„cie either in perusing of these my ten reasons or else in giuing eare vnto me if I might be allowed to dispute But if you be such men as I haue alwaies perswaded my selfe that you were I means wise Philosophers very circumspect and embracers of truth simplicitie and modestie enemies to rashnes fables and sophistical cauilling then I doubt not but you which now spie a little light at a narrow chinek will quicklie see the day light in an open place freely and franckly I will let you vnderstand of that which the loue I beare you the danger you stand in and the weightinesse of the cause requireth It is well knowne to the diuell that you shall see the truth of this cause if euer you begin to cast vp your eyes For what a senselesse part were it to preferre such as Hanmer and Charke before the antiquitie of all Christendome * As though Poperie had no baites by which it intangleth the professors of it But there be certaine pleasant baits in Luthers doctrine wherewith he inlargeth his kingdome with which baites he being first caught himselfe hath intangled as many of your coat as bite at the same baits For what are these baits forsooth gold vaineglory delicate fare and Venus games Despise them for what are they else but the very off-scumme of the earth a loude blast of wind delicate wormes meate and faire dunghils I say regard them not for Christ is rich who will not faile but finde you all things necessary Christ is a King and will adorne you Christ is well stored with daintie fare and will satisfie your appetites Christ is most beautifull and will plentifully bestow vpon you great store of all felicities adioyne your selues as souldiers vnto this Captaine that so gallantly goeth on warfare that like most learned men indeed and of most valure with him at the last day you may triumph for the victorie which you haue obtained Fare you well From the large Citie of the wide word WILLIAM WHITAKERS The answere to the tenth Reason which is all manner of Witnesses CAmpian you are now low drawn and doe plainely bewray your want and desperate beggerie Hitherto haue you found no place of sure footing and therefore now you haue resolued to wander and runne thorough whatsoeuer is in the world So one while you flie alost into heauen by and by you slippe downe to hell after you visit the Iewes Pagans Turkes Heretikes Lands Seas Apostolike Nations and Countries farre remote searching diligently for any monument of your superstition I am sorrie and ashamed on your behalfe whom I see painefully busied about meere trifles For what
that the Diuels do certainly knovv vvhich is as much as you Papists doe beleeue by your ovvne confession and so you confesse your selues to bee void of true faith But the faith the Apostle speaketh of doth not only beleeue those things are true in themselues but that they are partakers of them Therefore he saith it is the ground of things hoped for because it enioyeth those good things vvhich are prepared for another life by a certaine an approued hopes and the euidence of things not seene because it novv beholdeth things that are hid from our eies The perseuerance then of the faithfull is so certaine that they may thinke they haue the possession of those things vvhich they shall receiue in another vvorld Novv the faith S. Paul speaketh of is not a iustifying faith but only true and sound doctrine of vvhich Hymâ—naeus and Alexander had made shipvvtacke ground of things that are hoped for the euidence of things that are not seene Now how are those things extant which bee hoped for or demonstrated which are not seene if faith bee not perpetuall But they which are endued with this faith they doe now after a sort enioy those good things which are yet hoped for they do contemplate those things which cannot be seene with mens eies So that faith admits vs being aliue here and as the Apostle saith 2. Cor. 5.7 walking by faith and not by sight into the very possession of heauen so as because vve are n DVR 1. Cor. 10. He that standeth let him take heed lest he fall Phil. 2. vvorke out your saluation vvhich feare the like Heb. 4. WHIT. pag. 633. 1. You haue falsified 1. Cor. 10. for Paules vvords are he that thinketh he standeth let him take heed lest hee fall Wherein you go against euen your ovvne authenticall Latin translation Blush you not at this 2. The very Saints themselues are diligently to be admonished to flie carnal securitie to be ware of Sathans assaults and to be in coÌ„tinual care And yet this hindâ—eth not but that they are in the meane vvhile most certaine of their saluation For although Paul Act. 27 sayling did not doubt a whit whether he should come safe to land yet he let passe nothing vvhich it behooued a man carefull of his safetie to care for and to do certaine that wee shall one day bee there wee seeme now after a sort to liue and conuerse in heauen But all these things would be fading and light if saith could not perseuere Therefore o DVR Will you say that the Apostle speaketh in the person of all tâ—e elect WHIT. pag. 629. The Apostle proueth it speaking â—n their person vvhat shall separate vs not me only from the loue of Christ And againe I am persvvaded that nothing shall separate vs not me only from the loue of God which is in Christ Iesus Therefore he speaketh of all those vvho are predestinated Paul had a most certaine perswasion that neither life nor death nor things present nor things to come nor any other creature can seperate vs from the loue of God which is in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 But such as doe not perseuere they may be separated but these cannot bee separated therefore they perseuere And for this cause the pledge of our adoption euen the holy Ghost himselfe is giuen to vs who assureth vs most certainely that we are the sonnes of God so as now we do not doubt to call God Father Cal. 4.6 But how dare such a one call him Father who thinketh that he may be sometime not his sonne for the Saints may professe with the Apostle 1. Ioh. 3.2 we know that we shall bee like him Knowledge is certaine consisteth on assured principles to doubt is the property of opinion not of knowledge Heare Cyprian Cyprian de mortal Let such a man feare to die who not being borne againe of water and the spirit is thrall to the fire Let him feare to die that thinketh not hee hath his part in Christs Crosse and Passion Chrysost cap. 5. ad Rom. Chrysostome vpon these words of the Apostle Into this grace wherein we stand writeth thus The grace of God hath no end it knoweth no full point but it maketh progresse vnto greater And anone after saith he we must be fully assured not only of things giuen but also of things to be giuen as well as of things giuen alreadie And Augustine August in Psal 88. because therefore saith he the promise is firme not according to our merits but according to his mercy no man ought with fearefulnes to preach the kingdome of Christ in his Saints whereof he ought not to doubt But Augustine is wholy ours For as you did lately conclude that Augustine did allow free will because hee wrote three bookes of free will so may I reason after the same manner that Augustine did thinke of perseuerance as we do because he wrote one booke of the good of perseuerance To this I will ioyne Bernard whose golden words these be Bernard in Can. Ser. 61. My conscience is troubled but it is not ouer troubled because I will remember the wounds of the Lord. But I will alleadge no more testimonies Faith is either perpetuall or else it is none at all either it perseuers to the last breath ot else that which is esteemed for faith is but some fancie As for that that you alleage touching Luther who you say affirmeth that a Christian though he will cannot lose his saluation vnlesse hee will not beleeue this Luther neuer affirmed either in that booke or any where els For if you shall turne ouer all Luthers writings which you haue not saluted nor I beleeue so much as seene yet you can finde this sentence no where The Fathers of Trent haue condemned this proposition and worthily for it is impious and to bee reckoned among the chiefest paradoxes But whose soeuer it was certainly it was not Luthers But say you Luther wrote so in his booke of the captiuity of Babylon That is false yet he wrote some such thing I will tell you what it is and that in a word Luther reproueth the Papists for that they thought that the grace of Baptisme is quite lost by sinne and withall they brought in Penance a new Sacrament which they terme a second boord wherby the grace of Baptisme might be recouered Therefore he denieth that the power and grace of Baptisme can so bee lost by sinnes but that it may bee repaired by faith which thing he proueth by many and mighty reasons In that therefore Luther taught that the grace of Baptisme cannot be lost vnlesse one will not beleeue and this the Fathers of Trent and our countriman Campian do so interprete as if hee had said that which these men obiect that a Christian though he will cannot leese his saluation vnlesse he will not beleeue Why should I confute so vnsauoury an imagination
Aduersaries I was in so doing most vain-glorious and proud aboue measure for that I considered neither them nor my self more deeply But if vpon considerations of the cause I thought my selfe able enough to proue that this sunne shineth now at Mid-day you must beare with this my feruent zeale which the honor of Iesus Christ my King and inuincible truth haue vrged me vnto Yee know that Marcus Tullius in his oration for Quintius when Roscius warranted him that he should get the better if he could proue that it was not possible for a man to trauaile 700. miles within two daies space was not only nothing afraid of the force and strength of that famous Orator Hortensius but also cared nothing for Philippus Cotta Antonius or Crassus who were Orators farre more excellent then Hortensius was And were as he iudged the principall Orators of his time There is vndoubtedly a truth in all matters so apparent and euident that neither any iugling trickes or enchaunting words can darken the beames thereof But that which I intend to proue is much more plaine then was that supposition of Roscius for if I shall proue this that there is a heauen a God a faith a Christ I haue gotten the victorie Should I not in this cause then be couragious Truly wel may I be killed but ouercome I cannot be for I depend vpon those Doctors whom that holy spirit hath instructed which can neither be deceiued nor ouercome I beseech you haue a care of your soules health of whom I shall obtaine this I expect the rest assuredly Let this be your only care and cogitation First to giue your selues to earnest prayer then diligentlie to studie also and yee shall find out the very depth of the matter and that the Aduersaries are in despaire and that we being so surely grounded haue good cause chearefully and couragiously to looke and long after these disputations I am the shorter in this preface because that all the Treatise following appertaineth properly to you Fare you well AN ANSWERE TO CAMPIANS EPISTLE WRITTEN TO THE STVDENTS OF THE two famous Vniuersities Oxford and Cambridge A Yeere agoe you write it fell out That according to the order of the religion which you professe vpon the commaundement of your Superiours you returned into this Iland Whether Campian you came willingly and of your owne accord or of a certaine necessitie by the order of your profession and Iesuiticall sect you were compelled to returne into England whence some yeeres ago you departed I will not be inquisitiue of because it is not much for the purpose we haue in hand It had bin far more glorious for you and more befitting the person you made shew to be not to haue crept in obscurely and by stealth but to haue returned with credit and authoritie But who is he that had power to send you an Embassage into a forreine country or what necessity lay vpon you to obey his commaundement who had no authority to enioyne you a iourney whither you were vnwilling to goe If that Spanish Souldier the first Author of your Iesuiticall societie were now aliue and should enioyne you to set your country on fire would you obey him I am sure you would say he would neuer commaund so foule a fact And yet he might better commaund and you execute that then this thing for which you professe you are now come hither For whether I pray you may we deeme lesse to set houses on fire then to diuert the minds of people from true Religion to trouble the peace of a Common-wealth to estrange the minds of loyall Subiects from their lawfull Prince and to turne all things topsie turuie which yet was the end of your comming and the order of your profession required no lesse at your hands But let vs heare how you go about your Embassage when say you I had gone further into England I saw nothing more vsuall then vnusuall punishments But Campian what be they Do you eft-soones so slaunder the mild gouernment of gratious Elizabeth accuse it of cruelty England neuer enioying a more mercifull Prince that you affirme you find nothing so common as vnusuall punishments But what new kind of torture haue you seene in Englād since you came into it Or which of your men can you name who hath bin condemned put to death for Religion not only since you came into England but for these 23. yeeres the whole time that good Elizabeth hath swayed the Scepter of this kingdome It is true indeed that some few haue bin punished who iumpe with you in opinion and Religion but they died not for religion but were by open iudgment of law conuicted of Treason There was of late executed one Euerard a Priest sent from the Colledge at Rhemes into England Who though he was in daunger to the Lawes many waies yet might haue had his life but that impudently at the barre he vttered things shamefull vile and intolerable For he boasted himselfe both to be the subiect and Vassall of the Pope euen in England and affirmed that the Pope was no lesse the head of the Church of England then of the Church of Rome Auouching further that he was verily perswaded that the Pope did not erre when he termed Queene Elizabeth an Heretike and the Patron of Heretikes and denounced her no lawfull Queene Euerard was for this confession conuicted and condemned who afterwards as if this had not been enough in prison professed plainly and directly in the presence and hearing of Sixteene men of credit That it was no sinne against God to commit treason against his Prince Yet for all this he suffered no new and vnusuall punishment but the same that all Traytors suffer among vs in the like case But who are you and what is your religion that you so bouldly obiect crueltie vnto vs Heare me this one thing Campian and denie it if you can It is not long since moe of our brethren were condemned by you at one Session executed in one day consumed in one fire then you can recount to me haue yet bin put to death for the Popes cause at any time or by any kind of death in the whole happie raigne of Queene Elizabeth Doe but call to mind Campian the rare cruelty the exquisite tortures the frequent Martyrdome of former times and if there be in you any sparke of humanity you cannot chuse but confesse that your side hath been extreme cruell and we sufficiently prouoked to seueritie against you and to haue repayed you with the like For what times I pray you can afford vs such and so many butcheries of men as was to be seene when you were Lords ouer vs and which are yet fresh in memorie Tell vs what sexe or age you spared and did not bloodilie execute all without difference and distinction of learned or vnlearned male or female old or young Children Virgins Married Clergie and Laytie Bishops Archbishops escaped not your hands The Martyrs you did
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
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
but as if you had said It is no heynous thing to conceiue and bring forth an Infant Therfore it is none to deuoure it after it is borne heynous act It is therefore a figuratiue speech commanding vs to communicate in the Passion of the Lord. Doe you thinke this reuerend old man dotes or hath he not giuen a iudicious interpretation wel agreeing vnto the iudgement of the auncient I thinke matters yet goe worse on your side then they did before but perhaps you will say these are too auncieÌ„t to serue your turne heare then some of latter times Theod. Theodoret a Gretian and a learned man writeth thus in his Dialogueâ— x DVR Theodorets meaning is that the signes haue not lost their naturall properties though their nature be changed WHIT. pag. 214. If the naturall properties remaine then certeinly their natures must for esseâ—tâ—all properties can neuer be separated from â—heir natures yea in the words follow ng in this very place Theodoret affirmeth that the nature remaineth The mysticall bread saith he remaineth in the nature it first had in the figure and in the forme Mysticall signes doe not lose their proper nature This very speech quite ouerthroweth your Transubstantiation for if their proper nature remaine without doubt nothing can be Transubstantiated or changed Now the bread keepeth his proper and old nature therefore there can be no Transubstantiation but I will ioyne to Theodoret Marcarius whose homilies Morelius had out of the Kings Librarie and hath published them in Greeke and I suppose that you being a Frier will not reiect the testimony of so auncient a Monke he writeth thus In the Church saith he Marcar homil is offered bread and wine y DVR An antitype or resemblance of the type is not the type or figure but the substance signified by that type or figure WHIT. pag. 217. An antitype is neuer properly the substance of the type though sometime it be another type answering to it and both of them are but similitudes figures of the substance And sometimes a type and an antitype are both one and the same as Heb. 9.24 The Tabernacle is called an antitype of heaueÌ„ being the substance signified by the Tabernacle and no answering type to the Tabernacle And in this sense doe diuers of the Fathers vse the word Antitype as Basil Nazianzen Theodoret Chrysost antitypes or resemblances of his body and blood What saith he bread and wine but bread is already turned into flesh and wine into blood Ought a Monke to speake after this manner giue you them so slender a name as similitudes Pardon mee Campian this Monke was neuer vsed to speake after your manner neither was your Transubstantiation as yet come abroad what say you now are you pleased with this reuerend hoare head of the Fathers If you rest not heere it shall be free for you to appeale to any one of the whole reuerend company of the holy Fathers not one of them no not any one of them do I except against For I make no doubt but if they may be iudges you shall euer haue the worst From henceforth therefore do not cast any such calumniâ—â—ions vpon vs and boast your selfe of the bare names of the Fathers for the Fathers both in this controuersie and in many others are firme on our side As for the Fathers of whom you name many but I beleeue haue read but a few I thus answere you We are not the seruants of the Fathers but the sonnes When they prescribe vs any thing out of the Law and diuine authoritie we obey them as our parents If they inioyne any thing against the voyce of the heauenly truth we haue learned not to harken to them but to God You as Vassals and base seruants receiue whatsoeuer the Fathers saie without iudgement or reason being affraid as I think either of the whippe or the halter if euery thing they speake be not Gospell with you In few words say you this is their drift vnlesse thou wilt stand to their owne iudgement that are guilty there is no iudgement to be had Verily this fits you a great deale better then vs for you will receiue no iudgement but the iudgement of the Pope and Church of Rome which Church and Pope wee haue proued long agoe to be guilty of most heynous crimes and there hath been a perpetuall variance betwixt him and vs. Is there any equity then in your demaunds that we should stand to his iudgement who 〈◊〉 both a person guilty and an aduersarie to vs And well should we deserue to lose the cause if we would be so witlesse contenders Much truer speaketh Augustine Let one matter encounter with another Contra Maxim lib. 3. c. 14. one cause with another one reason with another by the authoritie of the holy Scriptures which are not proper to either side but common z DVR How foolishly do you alledge Augustine who maketh the Scripture a witnes of the truth not a iudge as you would haue it WHIT. pag. 243. If the Scripture be the witnes where shall we find a iudge answerable to this witnes Is it the Church Then must it be of more authority then the Scripture which heere you affirme not neither may it be graÌ„ted for the Scripture is the word of God therefore he that is the iudge of it must be the iudge of God himselfe To deny the Scriptures then the preheminence in iudging is to thrust God out of his throne Therefore as God so the Scripture the word of God hath the authoritie both of a witnesse and a iudge DVR Augustine euer thought that the Popes iudgement was the highest tribunall â—pon earth where all controuersies must be decided WHIT. pag. 244. Augustine neuer thought so but writ the contrary De ciuitat Dei lib. 15. â—ap 3. The Lord saith he hath penned the Scripture which is callâ—d Canonicall because it is of highest authoritie yea hee neuer once pressed the Arrians either with the authoritie of the Pope or of the Councell which vndoubtedly he would haue done neither could he haue done better if the highest iudgement had been in the Church witnesses for both And to their iudgements would we haue you to stand not ours As for other things you speake of I passe them ouer for you will reserue them for vs till another place and wheras you say you haue cited many and worthy places of Scripture we haue weighed those places in their ballances and haue found them to light to proue what you proposed And it is your vse indeed rather to take them by number then by weight But you charged vs with scorning at this and shifting them off we did nothing lesse all we did was to free them from your cauils We haue say you alledged the interpretations of the Greeke and Latin Churches I confesse it but we haue wrung all those weapons from you and haue by them battered all your holds But say you what say they
Sleidanus Illyricus Kemnisius Caluinus Ioan. Iuellus Others haue spoken of it those things that are most true both how it was called how handled and how it was dismissed and therefore I will not goe about to refute your affections Let it enioy for me that credit and estimation which it can Although euery one knoweth thus much that it was not to bee esteemed a Councell of the whole Christian state An assemblie of certaine men but rather a Conuenticle of a few men running together into the same place There was there present a sort of sillâ—e Friers which did susteine the greatest part of the burthen by disputing writing and playing the Orators For as for the Bishops and chiefe Cardinals they busied their heads about other matters for which they were speciallie assembled But as I said let it be such as it was for I am not offended at your commendations And let the Bishops make their glorious bragges that they long abode in that schoole out of which as yet as farre as I know not many either learned diuines or good Pastors haue come You also vsher in Antonie of Prage greatly congratulating with himselfe for you would needs shew him some kindnes because he made you a Priest Well Campian was created Priest by Antony Archbishop of Prage surely I feare lest you trauelled too far to buy such base wares But now you may celebrate your Masses seeing you are shauen and annointed and made a Priest Moreouer you demaund exceedingly triumph why your Aduersaries called hither and secured by the caution of publike promise did not make all hast to come vnto it In which you are sufficiently answered in the Apoligie of our Church For what should wee doe there or to what end should we vndertake so long a iourney either that being mocked and abused we might returne home againe or being burned in the Councell we should pay for our rashnes For what place of disputation was left amongst those who had euery man plighted their faith to the Bishop of Rome had religiously bound themselues by oath that they would neuer either doe or say any thing againg his dignity and pleasure what therfore might be hoped for from these which might draw any to the disputation besides the * DVR Iohn Husse was not called by the Councell of Constance neither receiued from it any publike promise And whereas you say that it was decreed in this Councell that faith is not to be kept with heretikes it is false WHIT. pag. 352. The Emperour Sigismund gaue him his publike warrant which the Councel most dishonorably infringed And after they had put Husse to death contrary to publike promise they enacted a law that a promise made vnto heretikes by the Emperour or by any King or secular Prince should not hinder any Ecclesiasticall Iudges from proceeding against them according to law Concil Constant Sess 19. calamity of Iohn Husse of Bohemia and Hierome of Prage whom the Father 's burned in the Councell of Constance brought iust cause of feare And yet Husse came to the Councell trusting in the protection of a publike promise Yea but say you the Constantine Fathers made no promise and therefore did not breake any But Sigismonde the Emperor gaue his publike warrant vnto whom it was fit that he should giue credit Notwithstanding comming to the Councell he was presently apprehended and cast into prison and pleading his cause before the Councell he was condemned and burned although Sigismond stormed at it Neither did hee flie as you falsely report neither in truth could hee escape but thus this holy and innocent man was deuoured like a sheepe by furious wolues And what I pray you did the Emperors authoritie commandement or publike warrantize profit him The Emperor say you signed it but the state of Christendome greater than the Emperors did repeale it And who then can be safe if the Emperors beare no sway in the Councell Neither doth the horrible murther of Iohn Husse contrarie to a publike warrant of protection so much discourage vs from comming to your Councels as that decree published by the Councell it selfe That promise is not to be kept with Heretikes Should I then beleeue you who I know will keepe no promise If I doe surely I am worthy to perish after the same manner Hierome of Prage likewise came to the Councell of his owne accord and making publike profession of his faith was burned So that the case of these two than the which all Christendome at that time had not any more holy or learned shall remaine as a perpetuall monument of your treacherie and most horrible crueltie and as a notable caueat vnto all the godly to beware of you for the time to come Concerning Luther whom you cursed Frier call the hatred of God and men the hand and power of God himselfe so defended him that you could neuer hurt him For will was not wanting to you for the destruction of Luther but opportunitie But he was safe say you vpon the Emperors word neither in truth durst the Pope attempt Luthers death after the Emperor had promised him safetie For would Charles the fifth thinke you haue endured it It was not behoofefull for the Pope to haue attempted any thing whereby the Emperors faith might appeare falsified for Charles would neuer so easilie haue put vp such an indignitie as Sigismond had done in time past But say you they doe too much brag in corners in which when they haue but sounded three Greeke words they would seeme to be very wise They might perhaps seeme wise to you who scarcely as I suppose can sound three Greeke words They cannot as you say indure the light which would bring a Scholler into account and would recall him into some place of reckening and is this it Campian which you hunt after a name same places of account to be poynted at with the finger and to be thus spoken of This is the man aduanced to greatest grace excelling in worth and worthy place Doth this grieue you that you are not highly esteemed of and doe not sit in high place Well man proceede in your vertuous courses and goe forward in the way into the which you are entred to your great praise and there is good hope you may ascend vnto such an high place as you are worthie of But wheras you desire That the English Catholikes may obtaine a Patent of impunity if they loue the saluation of their soules surely you require a thing vniust vnequal For what liknes is there in this that learned men should assemble from all parts vnto a publike Councell and that Runnagates should be permitted to returne vnto their countrie We will say you with winged speed hast vnto the Court relying our selues vpon the Princes word And so indeed you safely may for if shee giue her word you may promise vnto your selues assured securitie And I the more easilie beleeue you speake the truth seeing some of you already haue
the Iewes â—innikeâ— and Idolaters but out of the schooles of Christians which may not be polluted with Images the schoole of the holy Ghost nor found y DVR You shevv your ignorance or impudency vvhen you knovv not or deny that vvhich is euery vvhereto be read among the Fathers as in Theodoret Domasen Augustine Gregory Nissen Metaphrastes Athanasius and others WHIT. pag. 399. These testimonies do rather shew your rashnes desire to deceiue for they are partly faired as that of Gregory Nissen and Athanasius partly not to the purpose by them I vnderstand that Images were made but they proue not that they were placed in the churches worshipped Your reason concludeth not There were Images among the ChristiaÌ„s before the times of Gregory therfore they placed them in their churches to teach the people and to be worshipped of them with holy worship it in the books of the Fathers that were before him and thus at length haue you finished this longe catalogue of the Fathers The reason I would faine know that moued you to go thorough them on this manner For what are you so blockish your selfe to thinke or hope you that any others will like of this kind of reasoning viz. Luther Caluin and their confederates doe write that Irenaus Tertullian Cyprian Chrysostome Augustine Hierome Ambrose Gregory Basil and Naziâ—â—zen do otherwiles erre in some questions in this or that booke and they saw not the true meaning of some Scripture but were sometimes deceiued that is they were men therefore they banish reiect and condemne all these Fathers Is this your meaning Campian why then do you your selues being verie often by plaine authorities of the Fathers coÌ„uinced deny flatly that you are tyed to the authority of any father and from them you appeale to the iudgment of the Church Would you not thinke your self hardly dealt withal if hence I should inferre that you disallow the Fathers whole volumes But this is the issue of your disputation and the marke whereat all this your discourse aymeth namely that because we dislike some things in the Fathers which in their writings cannot be defended therefore we violate all we offer great wrong and reproach to the Fathers we commit a hainous and vnhard-of wickednes Thinke not Campian our Vniuersitie to be so childish that they cannot discerne the indifferencie of our proceeding herein from your vniust calumniation The Fathers wee esteeme highly wee peruse them daily we commend them to the reading of all such as exactly and diligently studie Diuinitie By this meanes we encrease our knowledge and are better furnished with armour of defence against you You are afraide to want time and therefore you omit many things Epistles Sermons Homilies Orations Works Disputations of Fathers by which the Catholikes opinions are confirmed Some fragments perhaps say you throwne in corners which without much paines and wearines you could not collect yet your fellowes of late yeares haue diligently sought out and published Whilest they say you are to be solde at the Stationers so long our mens bookes are in vaine prohibited we are sorry you should write such things as we must of necessitie restraine your bookes are such as it behooueth vs to stoppe their passage vnlesse we would suffer the State to be stirred to sedition the Church in danger of heresie and mens minds filled with cursed opinions For if Magistrates ought carefully to preuent lest the infection of the plague be from other places brought into their cities much more care is to be had that pestilent and pernicious bookes bee nor openly spread abroad out of which simple and vnlearned men doe sucke poyson of deadly error Neither are we the first that haue taken this course You may remember in Queene Maries time that they proceeded by marshall law against all those with whom any of our bookes were found If this were in vs a matter worthie of death so that we were by and by drawne to punishment as men guiltie of high treason and that without any iudâ—â—â—al proceedings small reason haue you to looke that your bookes now should haue such free libertie to bee euery where publikelie solde We take order that the bookes of the holy Fathers are brought vnto vs from euery matte we buie them we haue them in our priuate studies and publike Liberarie a woâ— place them in open view that they be knowns nor onely by face but by dailie familiaricie Where you affirme that neither Sanders nor Harding nor Allen nor Stapleton nor Bristol doe more â—â—gerly inneigh against those dreames then the Fatherd before mentioned you haue added this saying as an ouerplus to the things that went before These your old souldiers haue imployed in this case whatsoeuer either reading or leysure or cunning or wit or diligence or malice could supply vnto them and for all this haue gained nothing and hope you that are not worthy to be compared with these to performe that wherein they haue failed yet you said that thinking of these things your courage increased and you desired the combate I bewaile Campian your rashnes and foolish hardines which will needs take vpon you the patronage of a desperate cause with the vndoubted losse of your credit and safety and I wish that the day may once come wherin you may make triall of your strength in the combate which you desire Iohn Iewel say you challenged the Catholikes when you were a young student calling vpon and desiring the helpe of the Fathers as many as flourished 600. yeares after Christ That worthy man did that he knew himselfe able to performe he had read ouer all the Fathers with speciall iudgement and diligence hee saw how you deceiued the ignorant he had a care to preserue his countrimen from your dangerous error And hereupon without any boasting as you would haue it but trusting only in the power of God and the truth of the cause he calleth forth all the generation of Papists vnto this triall viz. if they could confirme their opinions by the holy Scriptures or by the witnes of Fathers and Councels they should ouercome if they failed they should confesse themselues were vanquished Certeine renowmed men say you liuing as Exiles as Loâ—ane entertaine thâ— offer and allow of the condition Harding was the captaine of these he aduentured himselfe hand to hand in this combate but how worthily performed he the condition Iâ—wel calleth for Fathers Harding produceth certeine Clements Abdies Martials Hippolyes Amphilochytes and others of this rancke Fathers of worshipfull antiquitie If all the auncient Fathers of the Church be as you bragge of your side why should Harding turne his backe so cowardly bringing in for witnesses in a most waighty cause wherin we demaunded the iudgement of antiquitie a company of vpstart bastards I know not fromwhence whom no man before had saluted seene or heard of passing by of purpose the knowne and truly noble Fathers Is this the reuerend antiquity you talke of must wee haue these
impossibilities that al men may perceiue they were ascribed to vs by you most falsly and most impudently I do craue not only of all men of our Vniuersities but also of all ChristiaÌ„s that haue care of true religion and of their owne saluation that they will not suffer themselues to be misled by any lies and impostures of the aduersarie from that holy doctrine which they haue learned Wherefore I will set vpon these your monsters Campian that after I haue stopt your mouth being ful of blasphemy both the glory of God which is in hand and our innocency which is oppugned may be preserued from your violence You say the disputation shall be if they please of God of Christ of Man of Sinne of Righteousnes of the Sacraments of Manners But we are readie to dispute with you not only about these but also about other points which are now in difference of the Scripture of the Church of the Bishop of Rome of Transubstantiation of Freewill of Indulgences of Purgatorie and of the rest of your doctrines Neuerthelesse either many are deceiued or else you do rather thinke of fighting then disputing And I hope that you shall once haue freedome granted you for that disputation which you so often desire But now let vs attend how you endeuour to make vs know these positions of our men God say you is the willing Of God suggesting efficient commaunding and working author and cause of sinne and such a one as therein gouerneth the impious counsels of the wicked It is an horrible thing and not to be vttred Campian that any one should make God the author of sinne such an one were worthy to be smitten instantly by the Lord with a thunderbolt into the deepest pit of hell If a DVR But if I do not shew that Caluin is the maintainer of this so horrible ablasphemy I refuse no punishment for so great a slaÌ„der thus he writeth Instit lib. 1. cap. 18. sect 1. Absolom defiling his fathers bed with incest committed a detestable crime yet God pronounceth that this was his worke WHIT pag. 525. I wonder that there is any maÌ„ found like to Campian who will â—uow that to be said and defended by our men which they haue euer most plainly condemned as Melanct. on Rom. 1. c. Pet. Mart on Iudg 9. and Caluin on Iam. 1. vers 13. Beza against Castellio of eternall predestination for touching these words which you obiect to Caluin what doth he affirme but that which the Scripture hath deliuered 2. Sam 12.11.12 vnlesse perhapâ— you will deny that to be Gods deed which God himselfe witnesseth to be his Neither will your sophisme follow hereupon ergo God is the author of sin for Caluin ascribeth not the sinne but the worke to God For if in that incest you can consider nothing but sinne it must bee imputed to your ignorance Caluin or Martyr or Philip or Luther or any of vs do affirme it I do not denie but we are all guilty of horrible blasphemie and impiety If I would largely prosecute this whole cause which you doe but touch I should make no end therfore I will declare in few words both what we teach and wherein you lie We professe not only that God is good but also goodnes it self yea good in himself in his owne esseÌ„ce in whom there is no euill from whom nothing but good can come who is so good that all his doings be very good and that not so much as any of his thoughts can be euil These things we speake these things we teach these things we beleeue with our harts and confesse with our mouthes Seeing therefore God is so perfectly good that all his things be in a certaine excellent manner good it hath been in times past inquired and most grauely disputed wheÌ„ce that euil sprung which had spread so far what might be the cause of this euill This question Augustine often handled because of the Mâ—nichies In 12. quest 79. art 1. 2. and therein also Thomas of Aquine imployed himselfe much and diligently Wee say that this euill was brought in by the b DVR But Caluin saith that when the Diuel moueth men to sinne hee is rather the instrument of God than thâ— author oâ— sinne Instit lib. 2. cap. 4. Ser. 5. WHIT pag. 528. This allegation is full of slander This is Caluins meaning that albeit the Diuell be rather an instrument than the author of the action yet hee is the supreme and chiefe of the sinne in the action Diuell who although hee were made good in the beginning by the Lord yet by his freewill he made defection from the Lord and sinned â—nd did perswade and was the author vnto man to commit sin from hence whatsoeuer is sin either in the diuels or in men did wholy flow and not any the least peece of it had being from God whom we do maintaine by infinite testimonies of Scripture to be the author of no c DVR But what is more often in the mouth of Caluin all Caluinists â—hen this that God doth not only permit but will sinne that he doth moue and thrust vs forward to sinne nay that be doth by the efficacie of his will impose a necessity of sinning vpon vs WHIT. pag. 529. God willeth sinne but not simplie and so farre forth as it is sinne but as it is a chastisement so 1. Pet. 4.19 and God doth stirre vp and moue that sinne which lieth hidde in vs yet he doth not frame or put sinne into vs as the Physitian is not the author of dâ—seases when he purgeth out the most corrupt humours And man not indued with the holy Ghost falleth of his ovvne accord into a necessity of sinning so as he sinneth not by any fault of God but by his ovvne fault sinne and so do teach it in our schooles and Churches Psal 44. Zach. 8.17 Gen. 18.25 1. Ioh. 1.5 For he hateth sin he loueth righteousnes he which is the Iudge of the whole earth it must needs be that he is euery way most iust God is light and there is no darknes in him And these are the things which wee teach the people concerning God that all may vnderstand hee is a most seuere reuenger of all sinnes Now then Campian with what face dare you seeing you know these to bee our doctrines impute vnto vs such a slaÌ„der not to be vttred in so much as you affirme that we speake and thinke things flat contrary But you say Caluin and Martyr haue taught this this thing Nay rather they are wholy bent vpoÌ„ this that they maintaine that can by no meanes bee It would be long to set down their words I do beseech the Reader to reade with an attentiue and peaceable mind these same very places which Campian hath abused vnto slander And if they doe not both deny most plainly that God is the author and cause of sin and also if they do not proue that they
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
also happily at thy commaund though not to be drawne with thy hand speaking to the Pope WHIT. pag. 747. Duraeus is ashamed of this sophisme buâ— yet he fathereth it vpon Bernard which also Iohannes a Capistrano of the Pope and Councels p 77. and others of them haue handled and Pope Boniniface girt himselfe with a sword in signe hereof but this place speaketh nothing at all for any such power Pope must beare both swords The seruant is not aboue his master therefore i DVR What Catholike euer taught or wrote thus howbeit the Fathers of the Sinuessan Councell said The chiefe seate is iudged of no man WHIT. pag. 749. Thus you will make the Pope no Catholike who saith Dist 40. si Pâ—pa The Pope may bee reproued of no mortall man though he leade with him innumerable people vnto hell And who knoweth not these two pillers of Popery the Church of Rome cannot erre whatsoeuer it teacheth and the Pope may not be accused whatsoeuer â—e doth The Bishops of the Sinuessan Synode spake to Marcellinus the Pope who had denied Christ and committed Idolatrie and might bee accused by the Popes owne lawes so that in citing that authoritie you contradict both your selfe and your lawes it is lawfull for no man to accuse or reproue the Pope Christ prayed that Peters faith should not faile him k DVR Christ made Peter his Vicar on earth and by his prayer obtained that his Vicars faith might not faile by force vvherof the Pope cannot erre as Augustine and Cyprian also perceiued WHIT pag. 750. It is not true that Christ made Peter his Vicar nor doth it follow Peters faith failed not therefore no Popes faith hath failed who are his successors for Popes haue done and may fall into heresies as you will confesse and may erre in faith saith Pope Boniface Dâ—st 40. Papa which he could not do it this argument of yours vvere true Further Christ prayed for all his Apostles and the whole Church shal we say Christs prayer was lesse effectuall for the rest then for Peter If it be not then none of their successors could erre no more then Peters which I suppose you will not affirme And Augustine and Cyprian neuer reasoned as you do you abuse their names therefore the Pope cannot erre The vulgar people commeth seldome and negligently to the Lords Supper l DVR If you beleeued the Prophet Malachie or the Masse you vvould confesse this argument to be good WHIT pag. 753. You can neuer proue your Masse by the Prophet Malachie who speaketh of the prayers of the godly as Tertullian Eusebius and Jerome expound him and if the Masse were a sacrifice indeed as you call it the peoples negligence is no sufficient cause to make it priuate and yet to profit the people yea though they be absent you may aswel abuse the Word it selfe so and say it is inough when it is in publike it the Priest handle it and heare it and beleeue it alone yet the people being absent and not dreaming of any such thing may be saued by it therefore the Priest may celebrate priuate Masse Christ admitted onlie his Apostles to Suppe therefore Priests alone must m DVR The people also receiue the vvhole Sacrament vnder one kind WHIT pag. 754. It is childish dotage to say so as though one part of a thing were the vvhole or as if Christ appointing both bread and wine ordained more then a whole Sacrament that Pope was wiser vvhich said of certaine heretikes that refrained from the Cup as you doâ— De concil dist 2. cap. Comperimus Let them either receiue the vvhole Sacrament or refuse all DVR Christs vvords Drinke yee all of this proue nâ—t that all Christians must doe so WHIT. pag. 755. They doe proue it as those vvords take eate doe proue that all must eate and you may as vvell keepe both the elements from the people as one contrarie to S. Paul 1. Cor. 11.23 DVR The Passeouer might be eaten vvithout vvine WHIT. pag. 756. It might because God had not commaunded vvine but Christ himselfe commaundeth it in his Supper 1. Cor. 11.45 DVR The common people are aâ—t bound to drinke of the Cap for S. Paul saith As oft as ye drinke it to signifie they were not commanded so to doe WHIT. So he saith of the bread also As of as yee eate 1. Cor. 11.26 so that by your argument neither is the bread commanded them receiue the Sacrament the people ought to bee contented only with one part The title which Pilate fastned vpon the Crosse was written in Hebrew Greeke Latine therfore n DVR No Catholike doth so reason we say that title had in it a mysterie and Augustine proueth by it that the vvord coessentâ—all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be vsed in the Creede WHIT. pag. 757. Papists often reason thus as all men knovve which read their writings though you bee ashamed of it Tell vs what mysterie you meane if it bee worth the labour as for Augustine hee speakes no word that makes here for your cause yet you blush not to quote him prayers must bee read in the Churches in no language but either Hebrew or Greeke or Latine Harding That which is holy must not be giuen to dogges o DVR VVe say not that all but that some of the people may not haue the Scriptures committed to them WHIT. pag. 758. Who doubteth but that vvisedome is to be vsed in teaching the people and that they vvhich shevv themselues dogges and hogges must be barred from the Scriptures but this is nothing to the present question vvhether this reason be good vvhich Papists sometimes vse and vvhich here you should haue spoken to and not thus vvander therfore the vulgar people must be forbidden to reade the Scriptures This is my bodie therefore the p DVR Christ said it vvay his bodie WHIT. pag. 759. Christ by an vsuall phrase of Scripture called the thing signifying by the name of the thing signified because of the sacramentall ioint receiuing of both to vvit of the bread vvith the mouth and of his bodie by faith Againe if that vvhich vvas in Christs hands vvere his reall body vvhen he said so then vvas transubstantiation before vvhich you deny and then he had tvvo bodies but if it vvere bread then is there a metonymie in his vvords as vvee truly say bread is turned into Christs bodie Fall downe before his footestoole q DVR Ambrose and Augustine reasoned so from this Scripture WHIT p. 761. That is false they teach onely that vve must vvorship Christ in the mysteries and Sacrament not the myâ—teries and Sacrament themselues therefore the Sacrament must be worshipped God is no respecter of persons Pighius r DVR That vvas Pighius his error but the iudgement of Catholike Vniuersities is that foreseeing of merits is no cause of Predestination WHIT. pag. 762. Thus you fall from your champion Pighius in vvords
names of S. Peter S. Paul and of Apollo Besides the difference is very great not in the name but in things also As thus Let the question be whether the Crosse and Image of Christ bee to bee worshipped with the same kind of worship that Christ is adored withall Doth not this appertaine to faith But error in this will be plaine Idolatrie And yet you know some of the Schoolemen stand for it some against iâ— what of that question which hath exercised al Churches and Schooles so long Whether the Virgin Marie had originall sinne or was euer pure and without spot And infinite such differences I omit being matter of faith Thomist Scotist Dominican Franciscan or Iesuite when you haue answered me touching those I will answere as touching Luther You call the Throne of God to witnes that if there be any heauen at all it is proper to you In any case auouch this boldly and confidently though he that looks into your lines may wel thinke there is no heauen at all For neither will you enter into heauen your selues nor suffer those that would and the liues of those of your side are such as are far fitter for hell then for heauen I know not Campian what heauen you dreame of if you meane the eternall habitation of God and his Saincts I take God to witnes the maker of this palace and all the heauenly citizens that there no place can be for you Papists false Catholicks Iesuites As you haue deuised a new faith whereby you must enter thither so must you seeke a new heauen in this you may not be God graunt you may returne at length into the right way that leadeth into heauen Now being fallen from heauen The damned you looke into hell I wish Campian you could seriously view those infernall regions and places of the damned for though I do willingly thinke nothing but well of the dead yet I feare you should find too too many of theÌ„ that haue flourished in your Church in those places Certainely to say nothing of the rest your later Popes as those which were called by the names of Boniface Innocent Siluester Gregory Calixt Vrbane Alexander Adrian Pius Leo Paul almost all the rest were such as hardly can any man thinke they could enter into heauen And further I call Christ the only teacher of heauenly doctrine to record that such is your faith and religion that who so maintaines it fullie and wholie cannot raigne with Christ nor be partaker of that heauenly life and therefore not Iewes only Pagans Turks and notorious Heretikes are tormented in that fire that neuer goes out but Papists also of all Heretikes the most vile and odious Infinite are the soules of Christian men which haue been throwne headlong into this most wofull destruction these many hundred yeares by that Antichrist of yours who alone hath more inlarged that infernall kingdome then all Iewes Nerves Mahomets Arians Nestorians Macedonians Eutychians and the rest To you Campian I wish that saluation which coÌ„sisteth in the true knowledge of God and whom he hath sent Iesus Christ and desire from my hart that now at length you will renounce that Romane Antichrist with whom you haue conuersed and returne vnto Christ the onely giuer of eternall life from whom too long you haue banished your selfe But let vs consider what these damned ones will further your cause Jewes The Iewes you begin with and heere you reckon Hierusalem holy places our Sauiours Sepulcher the Manger Crosse and other 〈◊〉 from all which you cannot draw one argument for your purpose I denie not but great concourse of people thronged vnto the Citie partly to heare and see the Apostles whiles they liued and also to behold those places where Christ the Sonne of God had conuersed and at Ierusalem were many things which might moue and perswade men to goe thither that were any thing curiously inclined And although the Church then was too much addicted to these obseruations and as a Spouse exceedingly delighted with any remembraÌ„ce of her deceassed husband yet was she then farre from those superstitious p DVR VVee doe but imitate our fore fathers who did such things not of curiosity but religiously Hier. Epist ad Macel Pailon August Epist ad Clerum Pop. Hipp. WHIT. pag. 878. But Christ saith Joh. 4.21.23 If then I may worship God with great fruiâ—e in mine owne countrie I see not why I should go to Hierusalem or any other place on Pilgrimage And if I haue the authoritie of the Scriptures obiect not vnto mee Hierom or Augustine or any other whoÌ„ I cannot allow to speake without Scripture against Scripture And as for Fathers know you not that Gregorie Nyssen hath with pregnant reason confuted all superstitious peregrinations wâ—it not Bernard Monkes must search for the heauenly not earthly Hierusalem vvhich they must goe vnto not by their feete but by affections pilgrimages and dotings on Images which with you Papists is now vsuall Neither was this often recourse of Christians into those places the cause of the Iewes hatred vnto theÌ„ as you vntruly surmise but the Gospell was the true cause of difference betwixt them and vs. Rom. 11.28 They vrge Moses wee teach that Moses must giue place to Christ q DVR They hate vs not so much for our faith and profession as because wee haue spoiled them of their kingdome and Priest-hood and haue cast them out of their countrie WHIT. pag. 877. But what Christian euer spoiled the Iewes of their kingdome or thus expelled them Did Caligula Titus or Adrian destroy the Iewes for the religion of Christ And if they hated you because you haue bereft them of their Priest-hood why not vs for the Gospell which teacheth that the Priesthood is translated from the posterity of Aaron vnto Christ from hence only proceeds their hatred vnto vs but you are odious vnto theÌ„ in many respects r DVR Many Jevves haue become Catholikes but not Caluinists as Jeuer heard of WHIT. pag. 878. We desire they might be made Christians not Caluinists as our Churches hath many of them I will 〈◊〉 you one of whom it were strange you should not haue heard Emanuell Treâ—â—lius a Iew borne being brought to the religion of Christ whom Caluin loued dearely and his Catechisme he translated into the Hebrew tongue your manifold idolatries continually hindering them from receiuing the Gospell of Christ Remoue your idols that we all that are called Christians may worship God in spirit and truth The Iewes then will ioyne themselues vnto vs and will speedily in great multitudes betake themselues to the sheepfold of Christ The Iewes complaine they haue been destroyed by your Auncestors whom meane you the Romanes who raced the Citie vnder the conduct of Titus These were enemies of the faith of Christ will you be their posteritie or what other Auncestors haue you that haue been author of so great calamitie vnto the Iewes They haue I graunt
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—