true faith lay hold on the Gospell These though they may bee seene as long as they liue amongst men seeing they are men as others bee yet because neither their faith nor Gods loue which maketh them members of the Church is visible we affirme that this Church consisting of holy and faithfull men is altogether inuisible Christ is the head of this Church to this only the elect caâ— ioyne themselues wee then acknowledge another Church besides that which coÌ„teineth only Saints for so should there be no visible Church at all but what company of men soeuer vpon the earth doth professe the doctrine of the Apostles and Prophets we professe that to be the true Church of Christ though many wicked men be found in it Neither are we the first who did inuent and deuise these things as you say of vs but are ready to proue theÌ„ both by the holy scripture and by authority of Antiquity Comfort then your selfe Campian as much as you can with the wits of our Vniuersity men and promise to your selfe great things from vs but see you bring more dexterity of wit or else without doubt you can neuer deceiue vs with this shallow conceit If you should propound these foolish and childish things in the populous assemblies of our Vniuersity men I perswade my selfe they would not only teare to pieces these your childish shifts but do as much by you too for abusing so shamefully their learned conceites EDMVND CAMPIAN The fourth Reason which is generall Councels AGreat controuersie for the keeping of the ceremonies of the old law which in the Primitiue Church much moued the minds of faithfull people was by a Councell gathered together of the Apostles and some elders decided Children then beleeued their Parents and sheepe their Sheepheards charging them in this sort a Act. 15 It hath pleased the holy Ghost and vs after this there were holden foure generall Councels of auncient Fathers for the rooting out of heresie which budded vp aboundantly in euery age which were of such authoritie aboue b Greg. li. 1. epist. 24. 1000. yeeres agoe that * Gregorie made the foure Councels equall to the Euangelists great honour was attributed vnto them as though it had been vnto the foure Gospels I will seeke no further euen here in our owne Countrey by an c Anno 1. Elizab. acte of Parliament the selfe same Councels doe retaine still their former force and pure authoritie which said acte I will heere alleadge And call thee thy selfe O England my most louing Countrey to witnesse If thou reuerence as thou pretendest those Councels Nic. Can. 6. Chal. act 4. 16. Constan c. 5. Eph. conc in epist. ad Nestorium Nic. con 14 Chal. act 11 Nic. conc apud Soc. lib. 1 cap. 8. Vide Chalc. can 4.15.23 then wilt thou yeeld vp the supremacie to the Bishop of the chiefe sea that is to Saint Peter Then wilt thou acknowledge vpon the altar the vnbloodie sacrifice of the bodie and blood of Christ. Then wilt thou pray the blessed Martyrs and all the Saints in Heauen to make intercession to Christ for thee Then wilt thou restraine these leacherous Apostataes from their filthie carnall copulation and open incest Then wilt thou build vp many things which now thou pullest downe and wish many things vndone which now thou doest Moreouer I promise and vndertake as occasion and time shall serue to proue that the * Campian makes all Synods equall with the Gospell Councels holden at other times and namely the Councell of Trent haue been of equall authoritie and credit with the foure first Councels Wherefore then should I not come to this place of triall securely and couragiously to marke into what corner my enemie will creepe seeing I am * This is false ancient Councels doe not confirme the Romish faith ayded with the valiant and piked garrison of all the Councels For I will alleadge both most manifest matter which he shall not be able to wrest aside and also most substantially prooued which he dare not contemptuously reiect He will perhaps goe about to trifle out the time with multiplying of many words but if you be the men that I haue alwaies taken you for you will take so good heed vnto him that he shall neither rob you of your eares nor eyes If there shall be any at all so mad as to oppose himselfe against the sages of all Christendome and those such men as for holines of life learning and antiquitie are too great to be challenged I would willingly behold that brazen face the which when I shall shâ—w you I will leaue the rest to your imaginations In the meane while I will giue you this caueat that whosoeuer affirmeth that a generall Councell * The Councell of Trent was neither a full Councell nor lawfully held And so both the Emperor and the French King haue iudged Sleidan anno 1551. lib. 33. The assemblie of certaine men duly and orderly kept and finished is of no force or authoritie the same man seemeth to me to be one of no iudgement nor of any wit and not onely an asse in diuinitie but also voide of discretion in worldly policie If euer the spirit of God illuminated the Church surely then that time is most fit to send downe the holy Ghost when the religion perfection knowledge wisdome and honour of all Churches dispersed throughout all Christendome are assembled together into one Citie and vsing all meanes both diuine and humane whereby the truth may be searched out Matth 18. they call vpon the holy Ghost promised e Joh. 14. by God vnto them that by his assistance they may establish godly lawes for the safe and wise gouernement of the Church Now let there some pettie peart hereticall Doctor leape out let him looke vp stately let him scorne and mocke let him lay all shame aside let him saucily giue iudgement of his owne iudges what game what pastime shall he make we haue spied out such a one euen Martin f Lib. de capt Bab. Luther who saith that he more esteemeth of the voices of two honest and learned men ye may well imagine his owne and Philip Melancthons if they come together in Christs name then he did of all generall Councels O worthy companie We haue found out also another of the same crue to wit g Martini Kemnitij examen Conc. Tridentini Kemnitius who hath vndertaken to examine the Councell of Trent by his owne vnreasonable giddie braine what hath he gained an euill name so that he except he preuent it by recanting shall be buried for an heriticke with Arrius whereas the Councell of Trent the elder it waxeth by so much more it shall flourish daily and continually * The famous praises of the Councell of Trent O good Lord with what diuersitie of people out of all countries with what choice of Bishops throughout all Christendome with what excellencie of Kings and Common-weales with what
but because he was forced to follow a fellow that rode a wilde goose chase The benefit of which epitomie may be this If you reade the summe of euery answere before you reade each particular answer it will well prepare you to conceiue of the answere it selfe if after which I could wish also you would doe then it will present to you the whole as it were in a mappe When you haue read both and the whole booke if at any time you remember some thing you would see more particularly and can but tell or make some nie coniecture in what answere it is laid downe with reading of one page you may finde in what 〈◊〉 of the 〈…〉 be found Finally let it incourage you the â—â—ther to reade this Treatise because you shall finde in it whatsoeuer is by our late Papists in their Pâ—â—phlets and Treatises which they haue audaciously sent abroad in these few last yeeres when the lawes haue been laid asleepe and the iust seueritie of them greatly qualified I say whatsoeuer is in them either obiected against our Church and doctrine or spoken in their owne defence is here to be found and a solid answere giuen vnto them if any thing would giue them satisfaction If you bee but well exercised in this one booke out of it you may gather some smooth stones as out of a brooke by which though you should not be enabled to hold any long warre with a cunning Papist yet you may smite him in the forehead and fell him groueling to the earth 1. Sam. 17. as Dauid did the vncircumcised Philistine The Apostle exhorts that we earnestly contend for the maintenance of the faith Jude vers 3. which was once giuen vnto the Saints A naked and vnarmed man may well contend but shall neuer be able to maintaine any thing committed to him but it will soone be taken from him so may I say for the truth it is not words but weapons and weight of diuine reason that must defend it therefore must euery Christian souldier that thinkes to haue the crowne take to him such armour as Gods Armourie will affoord him Now those weapons if so be you cannot fetch so readily in the word of truth it selfe because of your infirmitie they are here brought to your hand and you withall are led by the hand to the particular places where they are in the word it selfe Now the Lord of hosts strengthen you in the truth and arme you with his grace that you may be able to stand against all the enemies of your saluation 2. Tim. 4.7.8 and that you may fight a good fight and finish your course and keepe the faith that you may obtaine the crowne of righteousnes which the Lord the righteous Iudge will giue at the last day vnto all those that loue his appearing Yours euer in the Lord Richard Stock The summe of the answere to the first Reason which is holy Scripture 1 PApiste account themselues disarmed if they must fight onely with the scriptures Page 24. nota 2 Of the number of the Canonicall scriptures that Luther and Caluine and their followers haue put out none which antiquitie and the purest Churches haue receiued Page 26 3 Campian was an Apostata not Luther Page 26 4 Luther onely thought not basely of the Epistle of S. Iames but antiquitie also Page 27 5 All Protestants highly reuerence this Epistle of S. Iames. Page 28. 30 6 Luther neuer writ so contempteously of the Epistle of Saint Iames as Campian affirmes Page 29 7 S. Paul and the Fathers haue taught iustification by faith alone Page 30 8 The place of S. Iames expounded and prooued not to be contrary to the doctrine of iustification by faith onely Page 31 9 Not Protestants of late but the Fathers of old haue put out of the Canon Tobias Ecclesiasticus the two bookes of Machabees and diuers other bookes Page 32. 33 10 The Papists cannot defend the Articles of their religion by the Canonicall scriptures but are forced to flye to the Apochrypha Page 34 11 Duraeus contrary to the Councell of Trent denieth traditions to be of equall authority with the scripture Page 34 12 Protestants haue denied no one booke or word of any booke of Canonicall scriptures Page 35 13 Angels do defend the elect but their hirarchy and degrees are without warrant of the word and their worship flat against the word Page 35. 36 14 Man hath no frâ—â—will by nature Page 37 15 The bookes of the Machabees are reiected by diuers Fathers and the Laodicene Councell ibid. 16 Neither prayers to the dead nor for the dead are lawfull Page 38 17 Seâ—â—en bookes of the Apochrypha were put out of the Canon by Hierome a thousand yeares before Caluine was borne Page 39 18 The 3. and 4. bookes of Esdra sometime were highly accounted by the church of Rome Page 39 19 Protestants haue not cut out of the Canon sixe epistles of the new Testament but honour them much neither haue the Lutherans Page 40 20 Augustine and Hierome in their difference for the number of the Canonicall bookes reconciled Page 41. 42 21 Meliâ—o Bishop of Sardis though he put the booke of Wisdome in the Canon yet he excludeth all the rest Page 43 22 The Laodicene Councell forbiddeth the reading of those bookes which are without the Canon and alloweth only the reading of thâ—se which we put in the Canon of the old and new Testament 43.44 The Councell of Carthage allowed them only for manners nota for three hundred yeares these bookes were not in the Canon so confesseth Duraeus nota Page 43 23 The Councell of Carthage denied the Pope to be vniuersall Bishop Page 43 24 The Papists crueltie farre surpasseth the Protestants iust seueritie Page 45 25 The scriptures haue in themselues many proofes that they are the word of God but the certaine infallible and sauing assurance is from the spirit of God Page 46. 47 26 Campian scorneth the iudgement of the spirit in respect of the iudgement of the Church as if they were contrary Page 46. 48 27 The Church can make no writing Canonicall neither doth the authority of it depend on the Church It hath in it selfe his owne authority Page 48 28 Without the spirit a man may haue some knowledge of the scripture but no faith The testiments of the spirit as not 〈◊〉 confute others but confirms our selues Page 45. nota 29 The Lutherans did not onely surde somewhat lacking in the Apocalyps but ouen antiquitie receiued it not you reâ—ected it Page 50 30 Luther preferreth the Gospell of S. Iohn and Paules Epistles before the other Gospels and why Page 50. 51 31 What a Gospell is and who especially is an Euangelist Page 51 32 Campian slandereth Luther as touching S. Lukes Gospell Page 52 33 Beza hath no more offended in charging S. Luke with a solecisme then Hierome did in charging S. Paul Page 53 34 The words of institution in the Supper of the Lord a little examined
and explaned Page 53. 54 The summe of the second answere touching the true meaning of the Scripture 1 The substance and soule of the scripture is the true meaning Page 59 2 The sense is not that which most hold but which is agreeable to the scripture ibid. nota 3 Papists make the Church the interpreter of scriptures that is first Bishops then Councels in their defect the Pope for he so challengeth it that whatsoeuer he thinketh that must be the meaning of it Page 60 4 It is very absurd to hang the sense of the scriptures vpon one mans iudgement especially vpon the Pope so vnlearned and absurd an interpreter as many of them haue bin Page 60. 61 5 They teach the sense of the scripture may be changed with the times and occasions Page 61 6 Foure senses of euery scripture made by Papists Page 61. 62 7 The manner of interpreting the scriptures amongst Protestants which is auncient and safe Page 62 8 Protestants do not exclude Christ from the supper as Papists falsely accuse them yet they include him not in it as Papists do his naturall body they place in heauen but the virtue communion and benefit of this body they exclude not but mainteâ—â— that whole Christ is present to each mans faith Page 63 9 Christ is as present in Baptisme and was to the Fathers as in the Supper ibid. nota 10 The popish and false interpretation of these words This is my body this my bloud confuted by the same rule whereby Campian would confirme them that is by conference of them with the words adioyning Page 64. 65 11 That the words of the sacrament bee figuratiue is proued by the induction of other sacraments Page 65. 66 12 There is no miracle in the sacrament Page 67 13 Papists affirme that the wicked eate the body of Christ as well as the beleeuer Page 67 14 All antiquity is on the Protestants side for the interpretation of the words of the sacrament against the Papists and so their transubstantiation is a new inuention Page 67 15 The testimonies of Tertullian and Augustine alleadged and of Theodoret. Page 68. 69 16 The testimonie of Macarius a Monke Page 70 17 Campian dealeth vnequally pressing the Protestants to leaue the iudgement of the scripture and stand to the iudgement of the Pope being an enemy to them Page 71 The summe of the third answere touching the nature of the Church 1 The true notes of the Church whose present being maketh a true Church whose absence marreth and ouerthroweth it are the word the whole and pure sacraments Page 77. 78 2 The Church is more hid and vnknowne then the Scripture Page 78. nota 3 The Church is euer and must be vpon the earth and oftentimes inuisible compared therefore of Augustine to the Moone Page 78 4 In the daies of Ahab and of Christ it was inuisible or scarce visible Page 80 5 Succession not necessary to the being of the Church for it hath bin and yet no Church as in the Church of the Iews Page 81 6 The small number of the faithfull as Christs 〈◊〉 Pag. 82 7 What is a visible Church Page 82. 83 8 Though perticular Churches are visible it followeth not that the Catholike Church is euer visible ibid. 9 The antiquitie of our faith and doctrine is from the Apostles time Page 83. 84 10 Superstitious growing vpon the Church Page 84 11 The growing of the Popes authority to the height it is now at 84. nota 12 The bringing of Images into the Church Page 84. nota 13 The Grecians not subiect to the Romish Church ibid. 14 The vow of virginitie not vnderstood by faith in S. Paul and what is meant by it Page 86. nota 15 To what Church the Protestants will subscribe Page 87 16 In the visible Church are both good and hypocrites in the inuisible only godly and faithfull men Page 88 17 The distinction of visible and inuisible make not two Churches but one and how they differ and what the Catholike Church is nota The summe of the fourth Answere touching generall Councels 1 Protestants with consent of antiquitie prefer the Scripture before Councels Page 94. nota 2 Nazianzenes hard censure of Councels Page 95 3 The first Councell hold by the Apostles and Church by necessarie consequent condemneth the multitude of popish ceâ—â—â—â—nies Page 96 4 Augustine condemneth the multitude of ceremonies in his time how would he complaine if he saw the multitude of popish ceremonies Page 96 5 Gregories speech expounded touching the foure generall Councels Page 97 6 The iudgement of the Church of England touching the foure generall Councels Page 98 7 The Popes may not haue Peters honour seeing they haue not his vertues and pietâ—â— 99 8 The Canon of the Councell of Nice vtterly ouerthrowed the supremacie of the Pope giuing him no authoritie ouer other churches no more then others ouer his Page 100. 101 9 The Councell of Calcedon doth not confirme the Popes supremacie but ouerthrowes it The Councell gaue to the church of Râ—â—â— greater prerogatiues because it was the chiefe seate of the Empire and not for any law of God and made the Bishop of Constantinople equall with the Bishop of Rome Page 101. 102 10 The Councell of Constantinople gaue vnto the sea of Rome the honour of precedence and place not of authority Page 103 11 The Councell of Ephesus ascribeth no more to the Bishop of Rome then to other Bishops ibid. 12 The Councell of Nice doth not establish the vnbloudie sacrifice of the altar for in the canon named there is no mention of sacrifice or altar Page 104 13 The Fathers haue called the Lords Supper an vnbloudie sacrifice because it is without bloud and not because no bloud is then shed Page 105 14 Saincts departed know neither vs nor the things we do or slâ—â—â—d in need of no reason then we should pray vnto them though the custome be auncient it hath no warrant Page 106 15 Saincts departed know our generall conditions as we theirs not our perticular state nota 16 S. Paul prayed not to the Romanes and Corinthians as Papists do to Saincts but required of them a christian dutie nota 17 The Councell of Calcedon admiâ—teth ministring Widowes who are but 40. yeares of age forbidding them marriage when as S. Paul would haue them 60. before they be admitted Page 107 18 Duraeus confesseth that in the first age they did not prefer continone is before marriage nota 19 They who haue vowed single life and cannot performe it haue done euill in vowing but not in marrying and for to vow things not in our power is to mock God Page 108 20 Chastitie and single life is not in mans power nota 21 Cyprian alloweth Virgins who haue vowed virginitie if they cannot liue honestly to marry Page 109 22 Campian maketh the Councell of Trent and other Councels equall with the foure Euangelists Page 110 23 Priuate men alleadging the scripture rather to be beleeued then the
and Page 210 14 There is a negatiue ignorance which is not sinne Page 208. 209 15 Châ—â—â—t â—â—oke vpon him the punishment due to sinne both â—gnorance and dâ—ath Page â—â—9 16 That which raised such feare and horror in Christ was not the feare of naturall death but the bitter wrath of God against mankind pag. 210. and 211 17 What the hell was which Christ suffered and as man feared pag. 211. nota 18 Christ suffered in soule as well as in bodie pag. 211. 212 19 Christ did not goe into Limbus after his death pag. 214 20 Many auncient Creedes both in the Romane and East Church haue not this article of Christs descension into heil pag. 215. nota 21 What the image of God was in man before his fall pag. 216 22 The whole image of God is not razed in man but some reliques are remaining Naturall gifts are corrupted supernaturall distinguished pag. 216. 217 23 That which is in the regenerate of themselues is corrupt that which they haue from God is contrarie to their corruption pag. 218 24 Sinne is not a substance nor a meere priuation but an accident and a corrupt habit like to a disease pag. 220 25 Concupiscence is sinne and so iudged by Augustine vpon great and weightie reason ibid. nota 26 Sometime he calleth it no sinne in opposition to actuall sin pag. 221 nota 27 Sinnes are not equall neither doe Protestants so teach they all deserue eternall death though some more some lesse pag. 221. 222 28 Grace is double either the free mercie and loue of God towards vs which is without vs in God or those gifts which flow from this grace and this is in vs. pag. 223 224 29 Christs righteousnes is onputed to vs as our sinnes to him Christ hauing paid our debt the paiment must needs be ours by imputation and if Papists allow the imputation of the righteousnes of Saints why should they so much scorne the imputation of Christ his righteousnes ibid. nota 30 Charitie cannot iustifie vs because it is imperfect for that which is faultie cannot iustifie vs. ibid. 31 Imputed and infused righteousnes goe together in one and the some man Iustification and sanctification are distinguished in the word pag. 225. nota 32 The regenerate by grace cannot so resist their temptations that they should neuer sinne as the example of S. Paul and others manifest pag. 226. 227. nota 33 Our righteousnes is a reall relation 228. nota 34 All our righteousnes being stained cannot iustifie vs and faith hope and charitie being imperfect cannot doe it pag. 229 35 Christ is he that couereth vs by whose righteousnes wee are adorned Our righteousnes is the couering of the fault pag. 231 36 Faith alone iustifieth but it is not alone when it doth iustifie pag. 232 37 The reasons why wee are exhorted to performe workes and obedience as also that wee are commanded to apprehend Christs righteousnes by faith pag. 230 38 A man ought and may be certaine of his saluation by the certaintie of faith pag. 232. 233. nota 39 Many are deceiued with a conceit of faith but he that hath it knoweth certainly that he hath it pag. 233. nota 40 From Gods predestination a man may be sure of his perseuerance so the Fathers teach yet a man must vse the meanes pag. 234. 235 nota 41 The number of Sacraments are but two in the Church the noueltie of the other fiue not any antiquitie for them and pregnant reasons against them pag. 237. nota 42 Hugo de S. Victore and Peter Lombard brought seuen Sacraments first into the Church No Councell before the Florentine did euer confirme them ibid. nota 43 Popish ceremonies in Baptisme are new ibid. nota 44 Protestants haue both bread and wine and the bodie and blood of Christ Papists haue no bread nor wine nota pag. 239 45 Baptisme is both a chanel of grace and that which confirmes grace but giueth not grace by the word wrought Duraeus contrarie to the schoolemen maketh it but an instrument pag. 239. nota 46 The Baptismes of Iohn and of Christ were both one in ceremâ—â—ie in doctrine and in grace pag. 240 47 The place against it Matth. 3.11 Act. 19.4.5 expounded and answered ibid. nota 48 Baptisme is not so simplie necessarie to saluation that the want of it will condemne but the neglect or contempt of it is a sinne pag. 241 49 Papists thinke infants dying without Baptisme are dâ—â—â—â—â—ed A barbarous and a seâ—selesse opinion and against all reason ibid. nota 50 Infants may haue faith as they haue life and know not of it pag. 242 51 The Sacrament is a Sacrament to all without faith but not a sauing Sacrament to men of yeeres without faith yet to infants it may be because the spirit worketh secretly and powerfully ibid. nota 52 Luther earnestly held that Baptisme ought to bee giuen to children and thought they had faith pag. 243 53 Caluin against the Anabaptists proued the baptisme of infants not by tradition but Scripture pag. 244. nota 54 Campian hath no cause to vpbraid Protestants with corruption of manners so long as Rome is so corrupt as as is and publike Stewes maintained in it pag. 245 55 Luthers lasciuious speech obiected by Campian plainly excused and a worse obiected of Pope Clements 246.247 56 Luther makes three causes of diuorce and the Papists many moe pag. 246. nota 57 Mariage is most necessarie for men who cannot liue chast and commanded pag. 247 58 Mariage is oftentimes simply better than virginitie though this be to be embraced when a man hath the gift that he may more freely serue the Lord. pag. 248. nota 59 The speech of Lauther saying The more wicked that thou art the necrer art thou vnto grace defended in his true sense pag. 249 60 How all our good actions are tainted with sinne and so may be called sinnes in Gods seuere indgement and yet good and to be done pag. 250. nota 61 The good actions of those who are once in Christ though tainted are acceptable vnto God because he lookes vpon the person not the worke pag. 251 62 The law belongs to Christians for a rule of their life though it be abrogated by the new couenant For they are deliuered not from the obedience of it but the curse of it by Christ pag. 252 253. 254. nota 63 God respects the good workes of his but not to instification pag. 254. nota 64 The iust not onely liues but is iustified by his faith and so much the place of Habacuck prooueth ibid. nota 65 Workes not the cause but the manifestation of righteousnes out of Thomas ibid. 66 They who haue broken hearts and contrite spirits are fittest ghuests for the Lords table neither is this against faith pag. 255 67 Luther was not against publike confession but a priuate auricular confession of all sinnes to a Priest onely when by the word it may be made to others pag.
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
fellowes digged out of their graues to helpe you in your desperate cause heare me Campian that which Iewel then said most truly and confidently challenging you to the triall of sixe hundred yeares antiquity offering also to yeeld you the victory if you brought one plaine and manifest authority out of any Father or Councell that same we do all professe and promise and will surely performe it Twentie yeares are expired and not one of you hitherto could performe the condition if you perswade your selfe to haue more sufficiency hereunto then your masters before haue had why stay you why sit you still why discontinue you the defence of so good a cause But alas you are no body you haue read nothing you haue no strength answerable to such an endeuor The learned Humphrey did not taxe Iewel as if he had too liberally vndertaken for the Fathers or performed lesse then he promised but only that he had yeelded further vnto you then he needed and called backe the cause which was already determined by the Scriptures to the authorities of the Fathers which yet he did not as though he distrusted any thing the triall of Scriptures for hee knew that they were sufficient to refute all popish errors but that hereby he might beate downe that their insolent and most false bragge of antiquitie which preuailed with many You say further that you haue conferred sometimes familiarly with Toâ—y Matthew and wâ—â—led him to answere freely whether hee that read the Fathers diligently could bee of that part which â—e fauoured Although in priuate and familiar conference wee say many things which we would not haue further reported or dispersed yet I doubt not but the worthy Mathew gaue you such an answere as was both agreeable to the truth and fit for his iudgement and wisdome Wee must not in all things beleeue the Fathers nor doth our faith depend vpon their word Sometimes they haue erred and been the occasion of errors vnto others yet may we reade them by their truthes be more learned by the contrary more wary And this also thinketh Matthew Hutton that famous man whom you surmise to bee the only man amongst vs conuersant in the Fathers And this also is all our opinions After you haue thus finished your discourse you will now as you say without feare come into the battell and fight with vs. You are still telling vs of armies skirmishes warres campes and of your battailes but you should remember that the triall of warre is common to both sides and the issues of battailes vncerteine The and of warre lieth in the strength of armes not in the stoutnes of words EDMVND CAMPIAN The sixt Reason which is the foundation of the Fathers IF euer that saying a Iob. 5. search the Scriptures was loued and liked of by any which was greatly regarded and ought to be amongst vs the holy Fathers assuredly herein excelled and exceeded for by their labour and cost were the Bibles copied out and conueyed to so many countries and nations of strange languages by their great perils and torments were they deliuered from burning by the enemies and from destruction by their paines and teachings haue they been throughout expounded most faithfully they spent whole daies and nights in the study of holy Scriptures they preached out of euery Pulpit the holy Scriptures they enriched long volumes with holy Scriptures with most faithful Commentaries they explained the holy Scriptures they seasoned as well their feasting as their fasting with holy Scriptures And finally they exercised themselues euen vntill crooked old age crept vpon them in holy Scriptures And although they grounded their reasons also vpon the authority of their Auncestors vppon the common practise of the Church vpon the succession of Bishops vpon generall Councels vpon Traditions of the Apostles vpon the bloodshedding of Martyrs vpon the decrees of Preâ—â—â—s vpon strange signes and marnâ—â—â—â—us â—â—â—racles yet their greatest desire was especially to fill their treatises with store of testimonies out of the holy Scriptures These they vrge vpon these they make their habitation to these Scriptures as vnto the coate b Cant. 4. armor of valiant souldiers they worthily yeeld the highest and most honorable place like noble captaines daily desending the Catholike Church which is the citie of God by them kept in good repaire against all mischeeuous assaults of her enemie the which thing maketh me the more to maruell at that proud and foolish exception of the aduersarie who like one that seeketh for water in the running riuer complaineth for the scarsity of Scriptures where greatest store of Scriptures are alleadged So long he saith he is content to be iudged by the Fathers as they swarue not from the Scriptures Doth he speake as he thinketh I will see then that these most famous writers most auncient Fathers and most holy men Saint Denys S. Cyprian S. Athanasius S. Basil S. Gregory Nazianzen S. Ambrose S. Hierome S. Chrysostome S. Augustine and S. Gregory the great shall come forth wel armed and vpholden with Christ with the Prophets with the Apostles and with the whole furniture of the Bible Grant good Lord that that religion may * And at this day the same faith flourisheth in England which those Fathers did had and defended raigne in England I say good Christ grant that that religion may raigne in England that these Fathers that embrace the Scriptures so louingly haue builded vp out of the Scriptures Looke what Scriptures they bring wee will bring the same looke what Scriptures they conferre we will conferre the same looke what Scriptures they alleadge we will alleadge the same Art thou also contented with this cough out Sir a Gods name and tell me plainly what you thinke I like them not thou wilt say except they interpret the said Scriptures rightly what meanest thou by saying rightly ô now I know after thy owne fancy Art thou not ashamed of this blind intreate dealing Then for as much as I am in good hope that in the foresaid Vniuersities that most freshly flourish there will ioyne together a great number of such as will looke into these controuersies not grosely but with sharpe iudgement and wil weigh these mens trifling answere not partially but in equall ballance I will therefore with a chearefull courage expect this day of battell as one that mindeth to march forward with the nobility force of Christs Church against a monkesâ— multitude of ragged Rogues WILLIAM WHITAKERS The answere to the sixth Reason which is the foundation of the Fathers I Cannot wel coÌ„iecture Campion what these new foundations of the fathers may bee which you propound vnto vs. As touching the fathers we haue giuen you your answere and haue plainely prooued that they affoord no foundation for you to build your cause vpoÌ„ And it is probable that you thought so your self therefore you iudged it not safe for you to rest in them vnlesse you brought foorth certaine foundations by which you might strengthen the
satisfied Nay but you proceed still vnto the ages that succeeded Then when Clemens gouerned the Church then also when the Heathen Emperours massacred the Bishops of Rome Euen then I confesse Rome was an excellent Church of Christ Will this content you Nay further you say Then also when Damasus Siricius Anastasius Innocentius executed the Apostolike function This is not to discend by degrees but to leape for you hasten too fast from the forenamed to these But how will you perswade vs to yeeld you thus much Because Caluin as you say frankly confesseth Iâ—st lib. 4. cap. 2. sâ—ct 3 Epist ad Sadâ—l that as yet they had not digressed from the doctrine of the Gospell Doe not you Campian catch hold of that which no man will giue you nor be too confident of others liberalitie Caluin doth not grant that which you take for granted therefore you must redeliuer it Caluin in that place answereth to your ouerworne argument of succession and she weth that the purpose of the Fathers when they alleaged the succession of Bishops was not to proue those to be true Churches where Bishops succeeded one another but this first they assumed as most certaine that from the beginning of the Church vnto the ages whereof they speake there was no alteration in religion and thus they opposed to the new broched errors that doctrine which from the times of the Apostles was still preserued in the Church Caluin then saith not that they had k DVR Do you acknowledge it to bee the Church of Christ vvhich swarueth and strayeth from the Apostles doctrine vvhat can be spâ—ken more absurdly WHIT. pag. 513. You that obiect absurditie to others are most absurde your selfe for vvâ—â— not the Church of the lewes euen then when it abounded with many errors the Church of God The Corinthians and Galathians when they had many waies declined from the doctrine of the Gospell yet S. Paul saluted them 〈◊〉 Churches 1 Cor. 1.2 Gal. 1.2 which he would not haue done if he had not acknowledged them to be Churches for all their errors altered nothing in any point of faith but that the Fathers vsed this argument of succession onely in those cases wherein it might appeare they had innouated and altered nothing Wherefore as we grant that the Church of Rome in the time of these Bishops was the true Church of Christ but that they in nothing digressed from the doctrine of the Gospell that Caluin neuer confessed and wee constantly denie To say nothing of the rest Thus l DVR This error is common to you and many of your felloâ—es for Syricius vvas not the first vve haâ—e a direct Canon of the Councell of Carthage vvhich numbreth this among the Apostolike trâ—ditions Carthag 1. Can. 2. so hath Clemenâ— it in his Epistle to S. Iames the Lords brother Amongest the Grecians the custome of the Priests waâ— not to keepe their wiues as wiues which they bad before their Priest-bood Epiphan hâ—â—rel 59. And Hierome against Viâ—ilantius vigeth this auncient custome of the Church WHIT. pag. 514. But your Gratian writeth that Syritius was the first maker of this impious law The which many Priests before him of their owne acccrd embraced single life yet none was compelled by law against his will and as for the Councell of Carthage it was held in the time of this Syricius And so not before him for your Clemeâ—s you knovv hee is of no vvorth but a meere counterfeite That you report of the Grecians is incredible vvhen as in the Councell of Nice Paphuntius hindred this lavv neither vvould the Grecians euer endure this snare Hierome indeed produceth an old custome but no Apostolike nor yet perpetuall custome Syricius swarued from the doctrine of the Gospell when he intangled the Ministers of the word with the snares of inforced continencie and this doubtlesse was no small digression but a plaine departing froÌ„ the m DVR VVhat Catholike euer said that marriage was euill S. Paul teacheth vs to take beedo of the Manichies and Gnostikes and other heretikes of that sort WHIT. pag. 516. To your question my ansvvere is easie your Syricius and Innocent vvhen they feared Ministers from marriage vsed those reasons vvhich either condemned marriages simplie or els they conclude nothing For vvhen they thus reason Priests may not marrie because they must be the temple and the vessell of the Lord and the Chappell of the holy Ghost therefore they ought not to giue themselues to chambering and vncleannes because they ought to be holy because they shall bee polluted vvith carnall concupiscence and to the vncleane all things are vncleane because they vvho are in the flesh cannot please God What I pray you is this else but to affirme that marriages are euill impure and vvicked Make these then no Catholikes or else your question is ansvvered To tye S. Paul to those auncient heretikes only is absurde as if he deliuered not a perpetuall doctrine for all times yea and he hath taxed not those only vvho condemne marriage but vvho forbid them vvhich cannot be denied but your Pope and Church doth Apostolike doctrine 1. Tim. 4.3 Heb. 13.4 Now at length you make a stay and pursue the histories of the Church no further only you demaund when Rome ceased to be as formerly it had bin vnto which question we haue sufficiently answered If you make doubt whether it now bee the same it was you may also if you list doubt whether the sunne shine at noone For this is as cleere and without question as that the present citie of Rome is become vnlike the auncient flourishing Romans common wealth And as hee could not find Samnius in Samnius and the other of whom the Epigram speaketh wittily who found nought of Rome in the middest of Rome So if you would now in the present n DVR VVhat impudencie is this there vvas neuer heresie that assaulted this Church of vvhich it caried not the victorie As ouer the Donatists Iouinian Pelagius the Britaine and others WHIT. pag. 521. I contempe your reproches and stand to that I haue saide The Church of Rome vvhich once flourished is novv so oppressed vvith Antichrist that besides the outvvard face image countenance of a Church a vaine pompe there is nothing else left in it There is no vvord but it is corrupted vvith pestiferous leaued no Sacrament but polluted vvith sacriledge and corruption no discipline but Antichristian I passe not for your Popes chaire your Colledge of Cardinals the glorie of your Bishops your Priests Monkes Temples riches nothing moue me I search for a liuing Church not bare walles for a man not a picture for a body not a shadow as for your criumphes you boast of they are no more proper to the true Church then the triumphes of old Rome ouer Pyrrhus Anniball Perses Antiochus are to be esteemed the triumphes of Rome novv being Finally as for Pelagius he triumphed ouer the whole Popish kingdome For
with more words You make hast to the Sacraments Of the Sacraments And I will pursue you as much hast as you make Now here you cry on t most pittifully O blessed Christ they haue left neuer a Sacrament not two not one Dare you appeale to Christ whose Sacraments yee haue banished with great reproch out of the Church that ye might bring in certaine impure Sacraments not worthy to be named we retaine those Sacraments which Christ hath commended to vs if there had been need of more he would haue left more We haue two Sacraments Baptisme and the Lords Supper these Christ did institute p DVR Our seuen Sacraments stand vpon good ground and reason hath antiquitie for them WHIT. pag. 643. You should then produce some antiquitie for the proofe of them but hauing none why do you so brag of it I wonder not at your sileÌ„ce because I know that that this number was neuer heard of before Hugo de Sancto Victore and Peter Lombard brought them into the Church and yet for them Lombard neuer gathered any testimony of auncient Fathers Neither euer any Councell before the Florentine Councell did approue or establish this number But your fiue bastard Sacraments 1. Order 2. Confirmation 3. Extreame Vnction 4. Penance 5. Marriage I proue thus to be no true SacrameÌ„ts of Christs Church 1. In euery SacrameÌ„t is necessarily required and elemeÌ„t or visible matter But that neither your Order not CoÌ„firmation nor Penance nor Marriage haue by any warrant of Scripture 2. Those which are the proper SacrameÌ„ts of the Church Christ did institute But Christ instituted not any one of those fiue for Sacraments 3. Sacraments belong to all Christians But your Order and Marriage pertaine to a few in comparison 4. Seeing you faine that grace lyeâ—h hid in the Sacraments and is by them transmitted vnto men proue vs which parts of these Sacraments do containe the grace inclosed What answere soeuer you make you will be taken napping Therefore these fiue bastard Sacraments are no true Sacraments of Christs Church these the auncient Church acknowledge and with these the later Church ought to haue been contented For that it is most euident that for seuen Sacraments for so many you hold that not a footstep of antiquity can be found O blessed Christ they haue seuen SacrameÌ„ts yet they haue no SacrameÌ„t because they haue not thine For those Sacraments which are not thine are no Sacraments at all Their bread say you is poison and what is our wine but the common people among you taste not of that at all belike lest they should thinke that you did drinke to them of a poison Wee doe vse that bread and that wine in the Lords Supper which Christ himselfe commanded to vse That which hee deliuered we haue receiued that which he did we do in the bread and wine we celebrate the remembrance of our Redeemer If those were wholesome ours cannot bee deadly Baptisme say you although it be as yet among them true notwithstanding in their iudgement it is nothing You your self coÌ„fesse that our Baptisme is trueâ— I take it for granted But why is it true because wee baptize so as Christ hath commanded vs. We keepe the law of Christ we throw your I know not q DVR What is that you call trash vvhich of the auncient Fathers haue been vvho haue not made mention of our ceremonies WHIT. pag. 658. Christ coÌ„maunded nothing to the Church touching these trifles though we reade often of Baptisme in the word of many yet there is no word touching any of these Shall we then thinke that the Church in later times hath knowne better vvhat ceremonies vvere fitter for the Sacrament then Christ and his Apostles vvhere did euer any of them vse salt spittle candles c. in this Sacrament what trash away the like haue we done in the other Sacrament not haue wee departed a nailes bredth from Christs precept If ours be true Baptisme then is out r DVR VVhen bread and vvine is your Eucharist neither doe you beleeue Christ gaue any other thing in the Supper vvee leaue you your Eucharist also WHIT. pag. 660. If wee haue true Baptisme why not the Eucharist wee follow Christs commandement in both Further you falsely accuse vs who thinke bread wine to be but one part of the Sacrament as Ireneus and antiquity hath done Christ his body and blood the other But you haue no Eucharist at all who professe you haue neither bread nor wine Eucharist true also But in their iudgement say you it is nothing Why so It is not the water of saluation it is not the conduit of grace it doth not deriue the merits of Christ into vt but only it is a signification of saluation All these things are feined false For we preach it to be the sauing water and a Å¿ DVR But Caluin denieth all this making it only a signe and seale by vvhich vve are assured of the grace bestâ—â—ed vpon vs. WHIT. pag. 663. Doth it follow hence that grace and remission of sinne is not giuen vnto vs in Baptisme As if by the seale of the Kings Charter some thing is not both giuen vnto vs and confirmed And in Baptisme this confirmation is but a more bountifull donation chanell of grace and we doubt not but it deriueth Christs merits into vs. For it doth not only signifie saluation but also it performeth bringeth it indeed to them that vse Baptisme aright and holily For in Baptisme we receiue forgiuene of our sinnes we are accepted into the familie of Christ we are endowed with the holy Ghost we are raised vp to a most certaine hope of euerlasting life Are these matters of nothing to you Campian shall this Baptisme be nothing wherin we obteine so many and so great good things but what manner of thing is your Baptisme or what hath it more which ours ought to haue hath it grace or the merits of Christ or saluation Ours also hath these things what then is wanting in it why it should not be true both in ours and others iudgement I know your meaning It conueigheth not grace by the worke wrought This indeed is a magicall and pestilent deuice that you should thinke t DVR VVe thinke not so but that it is in it as in an instrument And so hath Thomas taught WHIT. pag. 664. Then you reiect and condemne all your old Sophisters who haue taught that grace is included in the Sacrament as health is in a medicine or salue For as that doth cure the disease whether he beleeue or no that is sicke only if he take it so the Sacrament doth giue grace without any faith or good motion of the receiuer so he hath no mortall sinne to hinder it grace to be inclosed in the water it selfe as it were in a pipe which sheadeth it self forth into all men though quite void of faith For what auaileth the Sacrament
to be vâ—righteousnes if it be rightly iudged of Now he that calleth our rigeteousnes vnrighteousnes what saith he else then that which Luther said That there is some sinne in euery good vvorke This Paradoxe therefore Luther learned our of the Scriptures and auncient Fathers But to come to your slender reasons If thou take a vvife thou sinnest not I answere heere is a fallacie For we say not to marrie a wise is sinne but that they vvho marrie wiues intermixe some sinne in that good action And to the place of S. Peter I say that there you vse also a fallacy for to fall in that place signifieth to fall away wholy and altogether from grace and saluation For the place of S. Iohn vve meane not that good workes are sinnes but that they haue some sinne mixed with them For it followeth not that siluer is drosse because it hath some drosse mingled with it And Christ came not to the end there should be no sinne left in his Saints whilest they liue here but that he might take away the guilt of sinne And what if S. Paul hath compared our good workes to siluer gold or precious stones Know you not that euen in the best mettals and in such stones there may some drosse be found But the Apostle compareth sound doctrine to these things than which there is nothing more precious if it be kept pure and incorrupted The Prophets and Apostles do well to exhort vs to doe good workes but if they bid vs do our duty doth it therefore follow that vvee may not commit some sinne in doing thereof Last of all touching your demaund concerning faith you bewray your ignorance for we are not iustified by faith as it is a worke or action of ours for it is imperfect but because it is as the hand wherby we lay hold on Christ and Christ calleth faith a worke either by imitation or because it is the worke of the holy Ghost that kindleth it in our hearts Luther said this and hee saide it truely For in euery action of a man l DVR Therefore no action can euer be either excellent or good VVell said Dionysius That that vvhich is good must nâ—edes come of a cause perfectly good WHIT. pag. 701. Is there any so dull as to say that there is no health not soundnes in the body at all because there is onlie some thing in the body not so sound as it should be As for Dionysius he speaketh of that entire and perfect good which we neuer attaine to in this life For as long as the flesh lusteth against the spirit there can be no such entire good in vs proceeding from entire and perfect causes though neuer so excelleÌ„t there is some fault which may wholy marre the action and make it odious to God if that which is done bee weighed in the ballance of diuine iustice But after that the Lord hath receiued vs wholy to fauour in Christ those things which are but begun in vs besprinkled with some blots m DVR VVhat a monstrous speech is this Is it possible that euen sinnes should please God WHIT. pag. 702. Can you put no difference betvveene the corruption of the action and the action it selfe A good father loueth the obedience and dutie of his sonne vvhich he knovveth neuerthelesse is not such as it ought to be and how much more doth God accept the slender and vveake endeuours of his children yet they please him as if they were entire and pure because he looketh vpon our persons and he doth not make search into the worth and merit of the worke These things spake Luther and confirmed them by the sentences of sacred Scriptures and holy Fathers which you could much more easilie passe by than confute Goe forward No man of himselfe thinketh euill This is maliciously obiected as are all the rest God doth throw into no man an euill thought he compelleth the will of none to sinne yet nothing is done by chaunce or fortune and in the very sinnes of men the prouidence of God ruleth Those thoughts of men which are euill spring out of a certaine inbred naughtines proper to euery one and yet the Lord can applie them to his owne will For so Ioseph answereth his brethren Ye thought euill against me but the Lord turned it to good Gen. 50.20 Now you adde n DVR Then vvhy ansvvered Christ the yong man in the Gospell vvith this keepe the CoÌ„mandements And hovv doe theeues and adulterers sinne or hovv is it a sinne novv to omit the duties of the morall Lavv more then to omit offering vp of sacrifices WHIT. pag. 703. That vvhich Christ ansvvered to the yong man Matth. 19.17 may vvell bee said vnto you For you seeke righteousnes by the Lavv vvherefore keepe the Lavv if you vvill enter into life But here you shall find no vvay to enter Luther nor any of vs euer denied that the Lavv pertaineth vnto Christians For the righteousnes of the Lavv is eternall and euery man ought vvith all endeuour to frame his life according to the same But it is one thing to bee bound by the Lavv and another thing to conforme and frâ—me our liues by the rule of the Lavv. Wherfore theeues do sinne and are iustly punished and much more they that establish the ceremonies of Moses Lavv vvhich are vvholy abrogated The decalogue belongeth not to Christians God doth not care for our workes Touching the decalogue and workes this answere I make you briefely In the law the olde couenant is contained Doe this and liue Gal. 3.10 Deut. 27.26 o DVR Moses denounceth not the cursse against the breaches of euery small precept but to those only vvhich he there reckoneth vp vvhich vvere certainly very haynous sinnes WHIT. pag. 708. If that curse be only proper to those vvho are guilty of the sinnes there numbred and set dovvne vvhat shall vve then thinke of blasphemers adulterers and of other horrible malefactors are they free from this cursse if this be impious and absurde then must it be vnderstood of all euen as many as do transgresse the Lavv. And so S. Paul interpreteth the place vvho vndoubtedly vnderstood the meaning of Moses better then all Iesuites For he instructing the Galathians as concerning the iustice of the Lavv proueth by this testimonie Gal. 3.10 that none can be iustified by the vvorks of the Lavv but he that continueth in all things Either then deny that any lavv vvas vvritten touching small offences or else confesse that that cursse belongeth to the least offences If the Apostle had vnderstood it as you doe the Galathians might haue ansvvered him that they vvere free from those great sinnes and so from the cursse and therefore might vvell hope to be iustified by the Lavv. Finally if Gal. 3.13 Christ hath freed vs from the cursse of the Law shall vve thinke that this is only from the cursse due to a fevv grieuous sinners I hope by this time you see
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 Commandementâ— 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 obedieÌ„ce 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 â—â—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 Å¿ 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 â—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 theÌ„ 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 Phinâ—haâ— proceeded from faith and so the praise of it to bee giuen to faith not to the worke If you accounted of Thâ—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 affâ—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 testiâ—â—â—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
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