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

370. When did I euer grant Campian so much I should certeinly doe the Fathers great iniury if I should adiudge them for Campian who are so farre different from him And for your kindred with them it is but as the Iewes were Abrahams children for if you were the children of the Fathers you would hold the faith of the Fathers For the Scribes and Pharisies were not the children of Moses because they sate in Moses chaire Neither are they the children of the Saints who hold the places of the Saints as Hierome Neither haue they the inheritance of Peter which haue not the faith of Peter as Ambrose neither ought faith to be tried by persons but persons by saith as Tertullian hath written We verily loue and duly reuerence the Fathers yet wee acknowledge but one Father in heauen and one teacher which is Christ And if you acknowledge them wholy your Fathers why doe you forsake many of their opinions therefore are these Fathers wholie on your side what is this else but dotage and to speake without witte or feare Some body said that Ambrose was bewitched by the diuell Ambrose whether any euer said it or no I neuer knew neither is it greatly materiall the best most righteous men may sometimes be so farre bewitched as they doe not in some things perceiue the truth and you doe too openly bewray your malice by labouring to raise an euill opinion of him and to make vs infamous for such speeches as may haue a good construction though at the first they seeme odious Certeinly I haue read many Papists and heard of some all passing shamelesse and malepere but more impudent then your selfe in all my life did I neuer know any There is no end of your lying you feare no mens censure there is neither faith nor truth in any thing you speake Euen now you set vpon Beza with a fresh lye He you say hath written that Hierome is as surely damned as the diuell because he was iniurious to the Apostles a blasphemous a wicked and an vngodly man That Beza affirmeth not these things I protest and a●ow let any man that will see the place if it be otherwise let me be accounted very infamous For as for those first words that Hierome was damned aswell a● the diuell either they are by malicious cauelling fetched out of some other place as all the rest are or altogether forged as the most In the place alledged there is no such thing Concerning that he saith of Iniury and Blasphemy I will set downe Beza his owne words that all men may know your impudency Euen Hierome Beza in annot noui Testam in Act. Apost cap. 23. saith Beza if it be true that Erasmus vpon this place saith of him is not only iniurious to the Apostle in that hee findeth want of moderation in this speech wherin rather appeareth his Diuine courage but also is openly blasphemous in that euen in Christ himselfe he hath found some signe of imperfection Thus far Beza the matter of his complaint is about S. Paules sharpe answere vnto the high Priest in which Hierome as Erasmus testifieth in his Dialogues against Pelagius findeth some want of moderatiō not only so but euen in Christ himself he looketh for some imperfection of piety which reports of Hierome if it be true as Erasmus affirmeth why might not Beza iustly esteeme him in the one iniurious to the Apostle in the other so blasphemous against Christ For what can bee deuised more vnworthy the Apostle then that in his answere to the high Priest he should shew too much spleene or what could be spoken more blasphemous against Christ thē that the grace wherewith he was indued was imperfect But Beza further reprehendeth Hieromes exceeding boldnes in wresting the Scriptures wherein he hath most iust cause of complaint for either Hierome wrested the Scriptures or they are so weake and easie of themselues as they may be any way turned And truly he must be very desperate that should defend Hieromes interpretations Gregorius Massonius esteemeth more of Caluin then of a thousand Augustines Luther is not moued though a thousand Austens Cyprians Churches be against him The answere is ready whosoeuer speaketh truth in that respect is more to be esteemed then a great multitude that could not discerne the truth They therfore that haue obserued the errors of the Fathers either those you haue named or the rest which heere also you recken vp Optatus Athanasius Hilarie Cyrill Epiphanius Basil Vincentius Fulgentius Lee and Gregory of Rome and haue admonished the Readers of them are so farre from malepertnes herein as that cōtrary they haue performed a work for the Church needfull profitable and acceptable to all good and godly men For as the true expositions of Scriptures are to bee expounded to the Churches so are the contrary to bee reiected Hierom. Paul August Hierome saith well it is the worst kind of teaching to depraue sentences of Scripture and to draw them perforce to serue our turnes Wherefore we professe with Augustine All writers and their sayings must bee i DVR That trial must not be made by Apostate Monks but by lawfull Pastors and doctors WHIT. pag. 372. And why not I pray you is it because they are Monkes I thinke not or because they haue departed frō you That is the matter as it none might touch reade examine the scriptures but those who haue plight their troth to you neuer to assent to the Scriptures though they directly cōtradict popish doctrin we would willingly harkē to lawfull Pastors examining interpreting the Scriptures such as you haue none Because with you examinatiōs must not be made by the rule of the scriptures but after the wil of the Pope and all your Pastors haue tyed thēselues to the iudgemēt of the Romish Antichrist that that which they see they wil not see if it displease the Pope by whose spirit they are guided iudged according to the holy Scriptures the authority wherof is more excellent then the whole nature of man is able to conceiue not that I disallow the opinions of the most worthy Fathers but I follow those that come nearest vnto the Scriptures and when the Scripture it selfe is manifest I embrace it before them all Whereas then we consider the sayings of the Fathers and examine them by the light of Scriptures we do here nothing vnwonted nothing boldly or arrogantly but you haue alwaies been fliers of the light of Scriptures as Tertullian speaketh Tertul. de Resurrect and therefore do so diligently prouide for lurking holes in the Fathers that you may alwaies haue some place of refuge For seeing Scriptures faile you what remaineth but that you seeke aide from any euen the meanest But you tell vs why we do so much anoid the Fathers I had rather you would tell vs why you doe so carefully auoide the Scriptures For say you they that cannot away with set times of Fasting must needs be

meates and prescribed obseruation of daies Apoc. 5. because the Prophet highly commendeth a spirituall fast Esay 48. I wil speake a few words both of the one and other that I may cleerly quit vs of this crime of Homonymie Saint Iohn alone hath not named all p DVR By this argument you may as well proue the Iewes had no Priests properly so called WHIT. pag. 809. Not so for the Lord ordained such a Priesthood amongst them which he hath not amongst Christians Christians Priests 1. Pet. 2.5.9 but S. Peter also hath tearmed them a holy and a royall Priesthood and this name is in no place of the new Testament q DVR So the name Sacrament is neuer giuen to Baptisme nor to the Eucharist in the New testament WHIT. pag. 810. But the substance of it agreeth to them both and is there whereas the name Sacerdos a Priest is not in the nevv Testament nor doth the thing it selfe properly belong to any but Christ since his death DVR Yea Christ instituted a sacrifice in his Supper and where a sacrifice is there is a Priest also WHIT. pag. 810. Christ ordeined thē no sacrifice but only a Sacrament of a sacrifice DVR Esay calleth the M●nisters of the Gospell Priests cap. 6● 6 66.21 WHIT. Esay in the first place speaketh of all Christians and in the second of Ministers in the phrase of that time vvhence also you may as well say Deacons are Leuites vvhich you vvill not say they are prope●ly DVR Ministers are needlesse except they be Priects and as mediators betwixt God and men vnto saluation and your Ministers are but Lay-men WHIT. pag. 810. ●15 They must preach the Word and administer the Sacraments but not offer sacrifice of mediation betwixt God and men as you say you do in the Masse to do these we haue a calling ordeined of Christ for your sacrifice you haue none DVR The Apostles name them not Priests because they are not of the order of Aaron but the Fathers call them Priests who knevv the Apostles m●a●ing and you call them Priests in English WHIT pag. 812. Christ only is a Priest after the order of Melchisedecke Heb. 7.3 so then there be no Priests at all you confesse the Fathers call them so by custome but not properly the Apostles of purpose abstaining frō the name of Priests might teach vs hereafter better vvisdome to do so also properly applied to the Ministers of the Gospell For Christ being made an high Priest for euer after the order of Melchisedech hath no copartners of this r DVR True for it is Christ that presenteth himselfe in the sacrifi●e vve onely are as ministers WHIT. p. 814. If you be Ministers only then are you not properly Priests why then will you be so called DVR Yet vve as truely sacrifice as baptise WHIT. Thus you will be Ministers only and no Priests nor be copa●tners in Christs sacrifice yet you will b● tearmed Priests and truly sacrifice these be contraries and cannot stand together yea meere madnes and dotages Priesthood therefore Christ hath left vnto his Churches a Ministerie and not a new Priesthood Neither doth there remaine to vs ſ DVR Thus you strippe the Gospell of all sacrifice and ●eligion WHIT. pag. 816. 817. All your religion by this your doctrine is in your Masse which we willingly haue not but notwithstanding we haue the sacrifice of Christ which is perpetuall and inchangeable Heb. 7 2● 28 and 10.14 your inuisible sacrifice the Scripture knoweth not any such sacrifice for the administration whereof some speciall Priests must needs be authorised For that sacrifice of praise and doing good Hebr. 13.15.16 which the Apostle mentioneth and which now remaineth onely that I say appertaineth indifferently to all Christians Notwithstanding we permit none to execute the administration of this ministery which Christ would haue to be perpetuall in his Church but them whom it concerneth and who are by due order t DVR VVho called Luther Caluin Beza c. your Ministers WHIT. pag. 820. Luther Zuinglius Bucer c. were Priests of your owne and so had a calling except your order of Priesthood be no calling and might call others by your law Againe God is not tied so to order but that he may for the good of the Church call Ministers extraordinarily And the Churches haue lavvfull povver to chuse Ministers so that we need not to call any from you that seruice as saith Cyprian Epist. 68. Thus were Calui● and Beza chosen called thereunto Albeit then Christ haue made vs all both Kings that we might be able to subdue our sinnes and Priests that we might offer him spirituall sacrifices notwithstanding as it is not lawfull for euery man to dreame of a kingdome so it is a thing detestable for any man to enter vpon the holy Ministery who hath not that function committed vnto him by diuine authoritie Wherefore I see not at all why you should charge vs with any such Homonymy or falshood from ambiguous signification in this word As for your maner of fasting that indeed is wholly in shew and hath nothing in it of a Christian fast but the very name For to make choyce of meates as a thing more religious and to prescribe certaine and perpetuall set dayes wherein we must necessarily fast the u DVR This sauoureth of Luthers spirit but Pope Leo saith that the holy Ghost taught the Apostles the discipl●ne of fasting for one of the chiefe Sacraments of heauenly doctrine WHIT. pag. 8●1 c. Wee allow Christian fasting but vvhat spirit taught Leo to say so of your solemne superstitious fasts the Scriptures speake no such thing which wee preferie before all mens iudgements one is witlesse the other superstitious For what man which is not depriued of iudgement and all sense will thinke that he fasteth who so that he abstaine x DVR No Catholike euer said that the force of fasting consisteth in only abstinence from flesh WHIT. pag. 822. All men know that you call your abstinence from flesh in Lent in the Ember daies the Saint Eues c. fasting and that he who then eateth ●●sh and other meate in abundance in not said amongst you to violate his fast but if one doe but tast flesh you esteeme him a grieeuous malefactor DVR But Elisha Daniel Iohn Baptist made religious choise of meates vvhich you thus call madnes yea Daniel absteined from flesh and vvine to apprease Gods anger vvhose example teacheth vs also to absteine from daintier meates in time of fasting as the Church hath long accustomed WHIT. pag. 823. These holy men did not fast as you doe and teach for Elisha fed the Prophets with wild and bitter herbes not for religion sake but in time of f●●mine for want of other victuall 2. King 4.39 and Daniel absteined not from some only but from all desireable meates Dan. 10.3 not to appease Gods anger as you say

Therefore you see there is no reason why for this cause Luther should either find fault with or feare the Epistle of S. Iames. And thus Augustine hath reconciled these two Apostles Iames and Paul that you may see that we are not broachers of any Noueltie Wherefore saith m DVR Augustine maketh nothing for you but against you WHIT. pag. 50. Augustin● affirm●th directly that S. Iames speaketh of a vaine and fayned faith which is as much as we here produce him for Augustine Aug. quaes● 85 quae●t 76. the iudgements of the two Apostles S. Paul S. Iames are not contrarie each to other when the one saith a man is iustified by faith without workes and the other saith that it is a vaine faith which is without workes because S. Paul speak●th of workes which goe before faith Saint Iames of workes which follow faith at S. Paul himselfe sheweth in many places Therefore the Apostle S. Iames would not neither ought to detract any thing from the doctrine of iustification which Luther learned from S. Paul Yea all Papists and Iesuits shall sooner be torne asunder then this iudgement of Luther touching faith alone shall either quaile or be ouerthrowne From Luther you turne the edge of your speech to the whelpes of Luther for so you as an vncleane dogge terme men famous and flourishing with all good qualities But why you should so call them I well conceiue not vnlesse it be for that they neuer cease barking against your Bishops and Monkes and other Church robbers like your selfe But let vs heare what heynous thing those whelpes haue committed They haue on a suddaine put out of the true Canon of the Scripture Tobias Ecclesiasticus the two bookes of the Macchabees and many other bookes Say you of a suddaine Campian Is it true indeed that you are such a stranger in the writings of the auncient Fathers that you know not that long agoe these bookes were raced out of the Canon Looke I pray you into Hierome and out of him call to mind what antiquitie hath done That we may know saith n DVR Hierome saith that the former Churches did not receiue these bookes for Canonicall but denies them not to be Canonicall WHIT. pag. 52. Hicrome affirmeth not only that these bookes were not receiued of the fore-going Churches for Canonical but himself o●ten times denies them to be such and plainely cals them Apoch●ypha bookes which he w●uld neuer haue done if the Church then had taken them for Canonicall yea and as Duraeus confesseth they were not so taken vntill ●lmo●t 70● ye●res af●er Christ Hierome Hieron i● Prologo Galiato Whatsoeuer bookes are more then these they are to be accoūted among the Apochrypha Therefore Wisdome which commonly is called the Wisdome of Salomon and the booke of Iesus the sonne of Syrach and Iudith and Tobias and Pastor are not in the Canon Will you that are but a Frier put these bookes in the Canon which Hierome following the iudgement of the auncient Church and the truth it selfe denieth to be in the Canon marke well his owne words They are not in the Canon You say that we haue dashed them out and why should we not so doe For saith Hierome they are not in the Canon Desire you any further testimonies Epiphanius saith as much as Hierome who after he had recited diuers bookes which you say we haue put out of the Canon he thus writeth as Cornarius renders his words out of the Greeke These bookes verily are profitable and helpefull Epiphan in lib. de mensur Ponder but they are not reckoned in the number of those which are receiued Therefore they are not to be found in Aaron neither in the arke of the Couenant But see out of Hierome more manifest and pregnant things Hieron praefat in lib. Solomon As therfore the Church readeth the bookes of Iudith Tobias and Macchabees but accounteth them not Canonicall Scripture so also these two bookes he meaneth Wisdome and Ecclesiasticus it reades for edification of the common sort not for confirmation of any doctrine of the Church If Campian you be ignorant of these auncient testimonies you are but a young souldier in that kind of fight where you would be thought a well experienced Captaine but if you know them you are too vniust and iniurious vnto vs to obiect to vs I know not what desporation because wee admit not those bookes in the Canon of the Scripture which Antiquitie tels vs directly were neuer admitted neither are to be admitted Caietan in cap 24. Mattb. And verily Cardinall Caietan feares not to auouch that he that writ the booke of the Macchabees in a certeine prophesie of Daniels was a lyer but the holy Ghost was neuer wont to be deceiued in the interpreting of the Scripture Now wheras you imagine that we are conuinced by those Oracles as often as we dispute against the defence of Angels as often as we dispute against freewill as often as we dispute against praying to Saints You must fi●st before you can conuince vs proue that an argument will conclude necessarily out of those bookes to confirme the doctrine of the Church which Hierome demeth and you shall neuer be able to proue though you call all the Iesuits to a consultation And seeing you obiect desperation to vs see ho● you bewray your owne miserable ●esperation who cannot establish the Articles of your faith by the Canonicall Scriptures but you she to the Apoc●ypha whose authority hath bin and for euer shall be doubted of in the Church The Lord hath commited his Will and Wo●d to writing and commended it to his Church Those writings with all diligence and piety we receiue and reuerence we are content with them and we maintaine thei● sufficiency let goe then these questionable obscure and Apochrypha bookes and out of these contend with vs about religion But your religion long agoe hath passed beyond the bounds of the sacred Scripture and hath broken forth into many superstitions And hence it is that you doe the thing than which nothing can be more malapert and intolerable that is make of like authoritie with holy Scripture not only the Apochrypha bookes but euery o DVR Pag. 5● ●●e do not aff●me Traditions to be of the same authority with the holy Scriptures WHIT. pag. 59 Though Duraeus heere denieth it yet the Councell of ●rent doth with the like holy affection and reuerence receiue and honor them as it doth the bookes o● the old and new Testam●nt See Dec●et 1. Sess 4. vnwritten Tradition whersoeuer you come by them at the second or third hand But what do I telling you of these things who shamefully haue aduentured long since to violate and inf●inge all the lawes both of God and man Take this from me if you can demonstrate that we haue condemned or reiected any one booke or any p DVR Pag. 64. You haue raced out these words out of S. Iohn Euery spirit

euer flourish But it is nothing to vs and you Church of Rome was then the preseruer of Religion the maintainer of the true faith and shined like a starre in the sight of all other Churches no maruell then though the most holy Fathers esteemed much the reuerence of this Church vrged the heretikes with the example of it Irenaeus August as a great preiudice vnto them Hence it is that sometimes they alledge the decrees and succession of the Bishops of Rome therby prouing that the heresies by them refuted were not heard of in the most famous and honorable Church But since that time the course of the Church is turned and the Sea of Rome hath declined and degenerated from her sincere faith to detestable falshood Restore vs Campian the old Church of Rome and we will neuer separate our selues from her but of that Church you haue nothing left but the walles and old rubbish yet still you bragge of the name of the Catholike Church And whereas you mention Altars on which the members of Christ are carried and Chalices containing his blood I know well many things concerning Altars are to be found in the auncient Fathers which Altars in Africa were not of stone but r DVR VVhat difference is there the Donatists ouerthrew vvoodden Altany and you Altars of stone WHIT pag. 389. They troubled sacred tables by their sacriledge not reprouing the administration of the Sacrament but the ordination of Bishops which yet was lawfull we haue cast downe Altars wickedly erected for the wicked Masse and prophane Idolatry Is there no difference thinke you woodden as you may see in Augustines Epistle to Boniface and I graunt the members of Christ and his ſ DVR Optatus writeth that the body of Christ dwelleth vpon the Altar WHIT. pag. 390. I answere that the sacrament of the body of Christ is after a sort Christs body and the name of the thing is giuen to the signe as is vsuall in all Sacraments For the body of Christ is no where properly but in heauen at the right hand of his Father where it shall remaine to the end of the world blood are receiued in the holy mysteries but after a heauenly and spiritual manner Epist 50. appropriate vnto our most holy faith As for your deuouring of flesh Optatus was not acquainted with it and the auncient Church of Christ not so much as euer dreamed of so great a monster They sing say you in their Churches the Creed of Athanasius but they fauour him not and why because he praiseth Antony the Hermit You speake wisely as t DVR But doe you thinke Hermits are worthy of any praise whom Athanasius praised in the person of Antony WHIT. pag. 391. Graunt vve vvell approue of the old Hermits yet may we thinke bad enough of your Monkes as vve haue done and professe it for iust causes seeing they differ both so much in manners and iudgements Antonius the Hermits grandfather vvas vvont to say that it was as dangerous for a Monke to go out of his hermitage as for fishes to leaue the water If you praise Antony so much vvhy do you not follovv him vvhy do you svvarme in all cities and famous places and doe not rather liue in some remote wildernesse as fishes swim in the Sea so should you be more like to Antony and free these parts from great damage though we were so enuious that we could not with patience endure any man to be praised nay there is somewhat else Athan. Ep. ad Fel. 2. He with his Synode of Alexandria humblie appealed vnto the sentence of the Apostolike Sea this Epistle is all counterfeit compacted of many lies and monstrous flattery Prudentius I grant as a u DVR Because he was a Poet forgate hee to be a Christian or did he any thing in verse which infinit learned ●athers haue not done before in prose WHIT. pag. 392. Who knovveth not that Poets vvere vvont to vveigh vvhat the verse required more then vvhat piety called for and to follovv the elegancy of poetry more then the streight doctrine of the Scriptures And such liberty of Poets men commonly find no great fault vvith yet see hovv foolish it is to auovv poeticall exornations for reasons in the controuersies of religion And if Prudentius follovved so many Fathers vvhy name you not one of them For 300. yeares after Christ there vvas no such custome in the Church vvhich you affirme so infinite a number of Fathers vsed and it rose vp in the Church but a little before Prudentius daies but both this and all other superstitions must be corrected by the authority of the vvord Poet sometimes called vpon the Martyrs whose acts he describes in verse and the superstitious custome of praying to Saints had now taken deepe roote in the Church which as a Tyrant haled sometimes the holy Fathers into the same error As for Vigillantius and Iouinian against whom Hirr●●●● writeth most bitterly if they taught those things that are laid to their charge we maintaine them not That * DVR It seemeth you haue nothing to answere to Ambrose at all WHIT. pag. 393. Haue I answered nothing when a few lines before I affirmed that this superstition had got great footing in the Church was it not answere enough to shew I allowed not the corrupt iudgement of some Fathers What gaine you by this if we professe freely that some Fathers were infected with the errors of the time who yet kept sound doctrine in the fundamentall points whereas notorious corruption hath spread it selfe ouer your whole Church cōsumed it the beginnings of corruptions in them is growne to an height in you without hope of cure Ambrose should be carefull to commend and set sorth the praises of his friends Geruasius and Protasius we willingly permit Neither doe we wholy mislike Gregory with whom surely you haue more cause to be offended then we But wheras he said that Images were lay-mens bookes hee neither learned in x DVR Answere me in vvhat schoole did you learne to breake downe Images not in the schooles of Christians but of Iewes WHIT. pag. 395. I learned it out of the schoole of the holy Ghost Deut 5.8 Iosh 24.23 where wee are taught to worship one God with religious worship and to cast out of the Church to breake and burne the Images of men though neuer so holy Moses beate the Calfe to powder the holy Ghost commended Hez●●●a for breaking asunder the brazen Serpent though it was set vp by God● authority when the Israelits abused it to super●●●ion how much more ought we to destroy prophane Images monuments of cursed idolatrie Epiphanius being taught in this schoole rent the vaile which was hung vp in the temple hauing painted innt the picture of Christ or some Saint As also Serenus Bishop of Massilia who tooke downe broke the Images of his time I haue learned this then not out of the schooles of

of the sacrifice was sufficient to haue redeemed a thousand worlds reliened mankind nothing at all 1. Tim. 2. Apoc. 2.6 except the man Christ Iesus the mediator betweene God and man had suffred also the * Which of vs spake after that manner second death the death of the soule the want of grace which is due only for sinne and detestable blasphemie In comparison of this madnes Bucer in Matt. 26. Bucer shall seeme modest though absolutely he is indeed very impudent in that he taketh this word Infernus in the Creed only to signifie Sepulchrum that is a graue by a very ouer thou art figure Epexegesis which is a latter recitall or rather by a foolish and fond figure which is commonly called Tautologia that is an idle and superfluous telling of one●tale often Of the English sectaries some are accustomed to hang vpon Caluin whom they make their God and some to take part with Bucer their great master Some also mutter in their slieues against this article dewising with themselues how without causing of an vproare it may be quite cut out of the Creed that it molest them no more That that also was * This is most false this was neuer assayed in our Church attempted in a certaine assemblie at London I remember one Richard Chenie a miserable old man that was amongst them told mee who though hee was euilly intreated of theeues abroad yet did hee not repaire home into his fathers house And thus farre as concerning Christ his owne person now what say they of man marry that the l De Homine Illyri in par lib. de ●●t Pec. col Inst lib. 2. ca. 3 Sacer. de cons ve Eccl. Aepin de ●●b Pecc Sanct. Rem contra Cens Col. De peccato Image * This is false we deny this directly of God is cleane blotted out of a mā so that there is not so much as one spark of goodnes remaining in him His whole nature as touching all the whole faculties of the soule is so quite altered that no man not euen he that is lately christened nor any holy vertuous man is any thing else inwardly but meere corruption and contagion but whereto tendeth this forsooth to no other purpose but that they who will snatch at heauen by their onlie faith leading their liues in loosest sort may accuse nature may despaire to attaine to vertue and cast off the burden of the holy Commandements from their backes To this hath m Jllyri in vari lib. de peccat orig vide Heshis in Epist ad Illyr An peccatū sit substātia Cal. in Antid Conc. Trid. idem docuerat VViclef apud VVald lib. 2. de Sacra c. 154. De gratia Illyricus the stādard bearer to the Magdeburgeans annexed that his diuellish decree of originall sinne which he holdeth to bee the most inward substance of mens soules because saith he after the fall of Adam the very Diuel himselfe doth shape them anew transforme them into his owne substance This is also an vsuall saying amongst these abiects that * This is most false our men euer abhorred this doctrine all sinnes are equall but with this condition lest peraduēture the Stoickes do quicken againe that they be weighed in the ballance of Gods iust iudgement as though God which is as a most gentle iudge would rather aggrauate then ease our burden and notwithstanding that he is most righteous he would yet exaggerate the offence make it more then it is in very deed By this ballāce a silly poore Tauernour that killeth a cock whē there is no need offēdeth God no lee if he giue iudgment in his furie then did that vile butcherly fellow being great with child of Beza his doctrine that secretly with arpistolet most treacherously murdred that great noblemā of Frāce the Duk of Guise a Prince of rare vertue which was the most horrible lamētable deed that euer was doue in any time within the compasse of the wide world But peraduenture those men that are set so eagerly in handling of the nature of sinne De Gratia will shew themselues great Philosophers in disputing of Gods grace which wil helpe to heale and cure this maladie n Luth. in resp contra Louan Bucer in Ioh. 1 VVel in nat Christi Brent hom 12. in Ioh. Cent. lib. 1. cap. 4. De Iustitia Good offices it seemeth that they appoint for this grace the which they impudently crie out to be powred into our harts or to haue sufficient ability to withstand all sorts of sinnes and place it altogeter out of our reach in the only fauour of God which fauour they say * This is false the grace of God begeteth iustification and sanctification followeth iustification alwaies and necessarily doth neither amend the wicked nor purifie the corrupted nor lighten those that bee in darknes nor inrich them that want good workes but only doth hide that old heape of sinnes still remaining and sticking within vs by Gods wincking thereat to the intent that it be not imputed as deformed and odious in his sight with which their vaine imaginations they are so well pleased that euen * This is false we confesse Christ is euery way full of grace Christ himselfe for no other cause in their iudgements may be said to be full of grace and truth but because that God the Father did wonderfully fauour him What manner of thing then is Iustice a certaine respectiue relation not composed of the three Theologicall vertues Faith Hope and Charitie which do close the soule with their beautie but only a cloaking of sinne the which whosoeuer can apprehend by his bare faith that man is as sure of his saluation as if hee were already in present possession of the endlesse ioyes of heauen but go to let him dreame of this yet how can hee assure himself of future perseuerance vntill his death which o Matth. 12 Luc. 11. gift of perseuerance whosoeuer wanteth he commeth to most miserable end though for a season hee embraced iustice both sincerely and zealously Nay verily except this thy faith saith p Inst. lib. 3. c. 2. nu 40. Caluin doth foreshew thee thy perseuerance so infalliblie that thou canst not be deceiued therin thou oughtest to account it as a weake and feeble faith By this point I know him to be Luthers owne scholler for a q Lib. de capt ●ab Christian man saith he though he would cannot * Luther speaketh of the grace of Baptisme which is not lost by sin damne himselfe but only by incredulitie I will make hast to the sacraments De Sacramentis they haue lest O blessed Christ no Sacrament I say none not two not one for their bread r Caluin Instit lib. 4. cap. 15. Cent. 1. lib. 1 cap. 16. Luth. lib. de cap. Babyl Cent 2. 5. cap. 4. Luth. aduer Gochl item Epist ad Melanct. 10.2 in Epist ad

the error of your interpretation which you haue sucked from your corrupt maisters Cursed is euery one that continueth not in all things which are written in the booke of the law to do them The law promiseth life to them which obey the Law in all things they that offend in any thing to them it threatneth death and damnation p DVR Yet Christ Math. 11.30 saith My youke is easie and my burden light And S. Iohn 1. Epist 2.4 Ho that saith I know him and keepeth not his Commandements is alayr WHIT. pag. 705. S. Ioh. 1. Epist. 5.3.4 expoundeth the speech of Christ His Commandements are not grieuous For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith This yoke then to those who haue faith seameth not grieuous because they are inflamed with the loue of Gods Law neither feare they the curse of it because they are ingrafted by faith into Christans for the place of S. Iohn I answere they are said to keepe the Commandement● who do their best enendeuour to keepe them If any do thinke that he so keepeth them that hee is without all sinne that is that he perfectly keepeth them S. Iohn calleth him a lyar 1. Ioh. 1.8 An hard condition and which no man can euer satisfie Christ doth propose to vs another condition much easier Mar. 16.16 Beleeue and thou shalt bee saued By this new Couenant the old q DVR If it be abrogated how are we not freed from the obedience of it If God require only that you beleeue then by beleeuing you fulfill the Lavv and so haue not only an imputed but an inherent righteousnes WHIT. pag. 614. I say not that the Law is simplie abolished but in some respect Therefore it vvill not follovv that vve are freed from the obedience of it Againe vvee say not that faith fulfilleth the Law as if it did performe perfect obediēce to it but because it layeth hold on Christ vvho is the end and perfection of the Lavv and on his righteousnes Therefore is it not an inherent but an imputatiue iustice is abrogated so as whosoeuer beleeueth the Gospell is freed from the condition of the Law Gal. 5.18 Rom. 6.14 For they that r DVR Christ saith not as you write but Hee that beleeueth and is baptised shall be saued Now they who are baptised haue receiued from God a good will to keepe the whole Law which they determine afterwards by the grace of Christ to obserue WHIT. pag. 715. The words of Christ confirme as ●●ch as I brought them for For Baptisme is not a worke of the Law but a wale of faith And Christ sheweth that our saluation consisteth only in faith And though the baptised frame theirliues according to the rule of the Law and are endued with new wills and new strength yet they do it not with that mind to iustifie themselues by their obedience before the Lord. Then should they lose the righteousnes of faith which doth not consist in our merits and good vvorkes but is such as the Apostle describeth Rom. 4.5 beleeue are not vnder the Law but vnder grace What needs many words ſ DVR This is your new Diuinitie that vvee should be freed from the cursse of the Lavv vvhich vvee cannot fully obey vvhen as Christ at the last shall pronounce the cursse against those vvho haue not obered And Christ as S. Paul saith hath freed vs from the cursse because by his death be ●ath deserued grace for vs vvhereby we may keepe the Lavv. WHIT. pag. 713. This is your ignorance in Diuinity For who is ignorant of that which the Apostle affirmeth plainely Gal. 3.13 that Christ hath freed vs from the cursse of the Law Though then we cannot fully keepe the Law yet being ingrafted into Christ and he communicating his righteousnes vnto vs wee escape the cursse of the Lavv. At the last day it is no maruell if Christ pronounce the cursse of the Law against the reprobates vvho neuer vvere freed from the cursle And if Christ by his death brought vs grace to keepe the Law why might not the Galathians haue kept the Lavv and obtained righteousnes by it But the Apostle shevveth them that Christ tooke the cursle because he tooke both the sinne and the punishment vpon him not that therby he procured thē grace to fulfill the Law Christians are deliuered from the curse of the law but not from the obedience of it As for our works surely God regardeth them and if they be good he rewardeth them if contrarie he iudgeth them worthy of punishment t DVR Jn those vvho are iustified God much respecteth their vvorkes as in Abraham Iam 2.21 and 1. Ioh. 3.7 And in Phinehas Psal 106.31 his vvorke imputed for righteousnes WHIT. pag. 716. To the places of Saint Iames and Saint Iohn you haue been ansvvered before The fact of Phin●ha● proceeded from faith and so the praise of it to bee giuen to faith not to the worke If you accounted of Th●mas as you make shew of your iudgment vvould bee sounder in these things For thus he vvriteth on Galat. 3. VVorkes are not the cause that any one is iust before God but they are aff●ctes and manifestations of righteousnes Neither Luther not any of vs say any more but in iustifying of vs God hath no respect to our works u DVR The Prophet saith not that a man is iust because be beleeneth but that be vvho is iust doth liue by his faith that is doth vphold himselfe by his faith and sainteth not It is as absurd to be iust by another mans iustice as to liue by another mans life WHIT. pag. 716. I could admit of your exposition but that I am persvvaded the Apostle vnderstood the Prophers mind beuer then you For the Apostle hath vsed it to proue that we are iustified by faith and not by the workes of the Law no not by those which are wrought after faith for thus he reasoneth Gal. 3.11 That 〈◊〉 man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith And the Law is not of faith What hath he concluded but that you demy that is that the Prophet hath said that a man is iustified because hee beleeueth So Chrysast in Gal. 3. sheweth that saith iustifieth by the testi●●●nie of the Prophet Abakuk Which if it were not what concerneth it the Galathians who vvere endued vvith faith and ioyned their vvorkes vvith their faith If it be absurd to be iust by another mans righteousnes I pray you tel me hovv the Scripture calleth Christ both the cursse and sinne As for vs we had rather be absurd vvith the holy Ghost then vvise vvith you for the iust shall liue not by his works but by his faith Now goe on * DVR Then where is your faith which assureth you of the remission of your sinnes and quiteth all your