that the Diuels do certainly knovv vvhich is as much as you Papists doe beleeue by your ovvne confession and so you confesse your selues to bee void of true faith But the faith the Apostle speaketh of doth not only beleeue those things are true in themselues but that they are partakers of them Therefore he saith it is the ground of things hoped for because it enioyeth those good things vvhich are prepared for another life by a certaine an approued hopes and the euidence of things not seene because it novv beholdeth things that are hid from our eies The perseuerance then of the faithfull is so certaine that they may thinke they haue the possession of those things vvhich they shall receiue in another vvorld Novv the faith S. Paul speaketh of is not a iustifying faith but only true and sound doctrine of vvhich Hymâ—naeus and Alexander had made shipvvtacke ground of things that are hoped for the euidence of things that are not seene Now how are those things extant which bee hoped for or demonstrated which are not seene if faith bee not perpetuall But they which are endued with this faith they doe now after a sort enioy those good things which are yet hoped for they do contemplate those things which cannot be seene with mens eies So that faith admits vs being aliue here and as the Apostle saith 2. Cor. 5.7 walking by faith and not by sight into the very possession of heauen so as because vve are n DVR 1. Cor. 10. He that standeth let him take heed lest he fall Phil. 2. vvorke out your saluation vvhich feare the like Heb. 4. WHIT. pag. 633. 1. You haue falsified 1. Cor. 10. for Paules vvords are he that thinketh he standeth let him take heed lest hee fall Wherein you go against euen your ovvne authenticall Latin translation Blush you not at this 2. The very Saints themselues are diligently to be admonished to flie carnal securitie to be ware of Sathans assaults and to be in coÌ„tinual care And yet this hindâ—eth not but that they are in the meane vvhile most certaine of their saluation For although Paul Act. 27 sayling did not doubt a whit whether he should come safe to land yet he let passe nothing vvhich it behooued a man carefull of his safetie to care for and to do certaine that wee shall one day bee there wee seeme now after a sort to liue and conuerse in heauen But all these things would be fading and light if saith could not perseuere Therefore o DVR Will you say that the Apostle speaketh in the person of all tâ—e elect WHIT. pag. 629. The Apostle proueth it speaking â—n their person vvhat shall separate vs not me only from the loue of Christ And againe I am persvvaded that nothing shall separate vs not me only from the loue of God which is in Christ Iesus Therefore he speaketh of all those vvho are predestinated Paul had a most certaine perswasion that neither life nor death nor things present nor things to come nor any other creature can seperate vs from the loue of God which is in Christ Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.38 But such as doe not perseuere they may be separated but these cannot bee separated therefore they perseuere And for this cause the pledge of our adoption euen the holy Ghost himselfe is giuen to vs who assureth vs most certainely that we are the sonnes of God so as now we do not doubt to call God Father Cal. 4.6 But how dare such a one call him Father who thinketh that he may be sometime not his sonne for the Saints may professe with the Apostle 1. Ioh. 3.2 we know that we shall bee like him Knowledge is certaine consisteth on assured principles to doubt is the property of opinion not of knowledge Heare Cyprian Cyprian de mortal Let such a man feare to die who not being borne againe of water and the spirit is thrall to the fire Let him feare to die that thinketh not hee hath his part in Christs Crosse and Passion Chrysost cap. 5. ad Rom. Chrysostome vpon these words of the Apostle Into this grace wherein we stand writeth thus The grace of God hath no end it knoweth no full point but it maketh progresse vnto greater And anone after saith he we must be fully assured not only of things giuen but also of things to be giuen as well as of things giuen alreadie And Augustine August in Psal 88. because therefore saith he the promise is firme not according to our merits but according to his mercy no man ought with fearefulnes to preach the kingdome of Christ in his Saints whereof he ought not to doubt But Augustine is wholy ours For as you did lately conclude that Augustine did allow free will because hee wrote three bookes of free will so may I reason after the same manner that Augustine did thinke of perseuerance as we do because he wrote one booke of the good of perseuerance To this I will ioyne Bernard whose golden words these be Bernard in Can. Ser. 61. My conscience is troubled but it is not ouer troubled because I will remember the wounds of the Lord. But I will alleadge no more testimonies Faith is either perpetuall or else it is none at all either it perseuers to the last breath ot else that which is esteemed for faith is but some fancie As for that that you alleage touching Luther who you say affirmeth that a Christian though he will cannot lose his saluation vnlesse hee will not beleeue this Luther neuer affirmed either in that booke or any where els For if you shall turne ouer all Luthers writings which you haue not saluted nor I beleeue so much as seene yet you can finde this sentence no where The Fathers of Trent haue condemned this proposition and worthily for it is impious and to bee reckoned among the chiefest paradoxes But whose soeuer it was certainly it was not Luthers But say you Luther wrote so in his booke of the captiuity of Babylon That is false yet he wrote some such thing I will tell you what it is and that in a word Luther reproueth the Papists for that they thought that the grace of Baptisme is quite lost by sinne and withall they brought in Penance a new Sacrament which they terme a second boord wherby the grace of Baptisme might be recouered Therefore he denieth that the power and grace of Baptisme can so bee lost by sinnes but that it may bee repaired by faith which thing he proueth by many and mighty reasons In that therefore Luther taught that the grace of Baptisme cannot be lost vnlesse one will not beleeue and this the Fathers of Trent and our countriman Campian do so interprete as if hee had said that which these men obiect that a Christian though he will cannot leese his saluation vnlesse he will not beleeue Why should I confute so vnsauoury an imagination
the fatte would be in the fire Campian if you had not one fit of rayling at Luther for this is to shew your selfe a right Iesuite as indeed you are shamelessely and audaciously to breake out into rayling and specially to teare Luther with most bitter reproches This is your facultie and profession this you haue vndertaken to do whatsoeuer youâ— leaue vndone surely he is an happy man whom the Lord thus honoreth with the enmitie and hatred of such wicked men for he cannot chuse but be an excellent man whom wicked men do so deadly pursue But you obiect against Luther his Apostasie look to your selfe Campian if you may not bee more iustly accused of this crime for doubtlesse you are either an Apostata or you were a cunning hypocrite But if it be Apostasie to forsake Apostataes then was Luther such an Apostata For hee abandoned theeues heretikes Apostataes and separated himselfe from that Curch in which that daily Apostasie from religion 2. Thess 2.3 which the Apostle did foretell was now come to the height they then who would not be Apostataes must flie from the Apostasie of your Church But say you Luther spake not so reuerently of the Epistle of S. Iames as was fitting It is well all you can challenge him with is touching this Epistle only he neuer did by any one word impeach the Gospels of Matthew Marke Luke and Iohn neither the Epistles of Saint Paul or Saint Peter only a little he taxed the Epistle of Saint Iames. Is Luther alone in this crime hath all Antiquitie receiued this Epistle of S. Iames Luther only reiected it vndoubtedly no neither was Luther ignorant what censure the auncient Church gaue of this Epistle * Lib. 2. c. pa 23. Eusebius adueÌ„tured to write expresly of this Epistle thus b DVR But Eusebius onely saith that this Epistle vvas thought of diuers not to be vvritten by S. Iames and denies not the canonicall authoritie of it For after hee saith It was receiued of many Churches WHIT. Pag. 12. You wrest both the words and sence of Eusebius for he alleageth not other mens opinions but his owne direct iudgement But if wee admit that you say it must the rather bee counterfeit for if Saint Iames did not write it and yet hee calleth himselfe James the seruant of God and of our Lord Iesus Christ must it not bee forced â—aue the pen-men of the Scripture vsed to take other mens names vnto them If you deny it to bee written by Saint James you must needes confesse it to be Apocrypha and so after your sense Eusebius hath reiected this Epistle which thing to him that readeth Eusebius will manifestly appeare And that hee saith many Churches receiue it and not all must needs proue that he thought it was not Canonicall Be it knowne to all men that this Epistle which is fathered on Saint Iames is counterfeit what can be written more plainely it may be you will except against Eusebius But tell vs why therefore not to stand with you Hieronym in Catalogo will you heare what Hierome saith who as you well know was an Elder of the Church of Rome The Epistle of Iames is held to haue been published vnder his name by some other The one saith it is counterfeit the other writeth that it was thought to be published not by the Apostle but by some other Why then are you angrie with Luther whom you see not vnaduisedly and rashly to doubt of the authoritie of that Epistle but therein followeth the iudgement and censure of the auncient Church for from hence it is very cleare c DVR Doth hee therefore doubt of the authoritie of this booke what shall vve then say to Caluin vvho hath plainely denied that the Epistle to the Hebrues vvas vvritten by Saint Paul and if you had not been a deceiuer you vvould haue alleadged Hierome vvholy for it follovveth Though by little and little in succeeding ages it obtained authoritie WHIT. Pag. 16 He that saith It is thus held and neither dislikes nor refures such a suspition sheweth he not himself also doubtful of it Caluin had some reason because that Epistle was not published in the name of Saint Paul as this was of Saint Iames. What comparison is there in these two the Epistle of Saint Iames hath his name in the beginning of it as the author of it so hath not the other the name of Saint Paul so that hee that denies that to bee written by Saint Iames must needes make it counterfeit But no such thing here Therefore may this be held to be canonicall though it be denied to be written by Saint Paul If you had read but a few lines more you should finde that I vsed no deceite neither had you causâ— to be so bitter And these words of Hierome prooue directly that the authoritie of this Epistle was sometimes doubted of that the first age of the Church doubted somewhat of the credit and authoritie of this Epistle But you will say it was afterwards receiued and Hierome witnesseth as much I inquire not how iustly that might be receiued in a succeeding age which once was reiected that the credit and authoritie it had not in the beginning it might gaine in time by mens calmnesse in iudging neither will I contend about the authority of this Epistle Let it be as great as euer any booke had we verily receiue it and put it in the Canon of the Scriptures for whatsoeuer Luther or any other may conclude touching this Epistle or lessen the credit of it any way yet all our Churches willingly imbrace it and iudge it written by the Apostle or some Apostolike man and in it do vndoubtedly acknowledge the doctrine and spirit of an Apostle * Caluin in argument in Epist. Iacob I saith Caluin willingly and without controuersie receiue this Epistle because I see no iust cause to reiect it Therefore obiect no longer vnto vs other mens sharpe censures and hard speeches whereof we are no wayes guilty for what is it to vs what other men thinke of this Epistle who dispraise no part of it neither detract any thing from the authority thereof But where I pray you writ Luther any such thing which you make mention of let vs see the place that we may perceiue how faithfully you deale You tell vs of a Preface he writ vpon the Epistle of S. Iames such as I thinke few men know for it is no where to be found amongest Luthers workes yet by accident I light vpon that preface and read it from the beginning to the ending in which not any of those things is to be seene which you mention so that we may easily coniecture what we are like to find of you in the sequell when in the beginning you are not ashamed to lye so palpablie For Luther begins his preface thus The Epistle of S. Iames though reiected of Antiquitie I much commeÌ„d hold very fitting profitable And in
cannot long continue But you now begin to presse your aduersaries somewhat more forceably and you demaund of them for example sake by what authority they maime and robbe the corpes of the Bible I answere we offer no violence to this body neâ—ther do we cut off any which doe appertain to the substance and perfection of it we dash out no part of it we pull away no member For to vse your owne words we do not cut out any true Canonicall Scriptures but cull out such as are not Canonical but foisted in and counterfeit But you would know who shal be iudge you make Caluin to answere for vs the holy Ghost and you suggesting that he giueth this answere to escape the iudgement of the Church if you enquire how we know these writings which we call Scriptures to be heauenly and giuen by the inspiration of God that is by what testimony we are perswaded that those writings are holy Scripture which are so called I would aske you with as much reason another question how know you the sonne is the sonne or how ye come not to doubt that God is God for we verely haue as much certeinty that thâ—se bookes are the sacred Scripture commended of the Lord to the Church written by the Prophets and Apostles proceeding from diuine authoritie as that the Moone is the Moone yea as wee are sure of any thing else which by vndoubted knowledge we are full assured of this answere Caluin also hath giuen you Iustit lib. 1. cap. 7. sect 4. cap. 8. toto writing that many things might be produced which would easily proue that if there be a God in heauen the Law the Prophets and the Gospell came from him yea and with many words at large he vrgeth it with most strong arguments such as may satisfie any reasonable man touching the authoritie and credit of the Scriptures There are in the bookes themselues proofes enough both certeine and perspicuous which will proue and demonstrate the credit of the Scriptures that no man need boubt of them But because the sense and reason of man is often times weake and easily distracted into diuers and doubtfull cogitations the inward and hidden testimony of the spirit must be had that men may firmely rest in the Scriptures For though outward testimonies will so conuince vs that for shame we cannot deny the Scriptures to be the word of God yet then only do we attaine a certeine and sauing ful assurance when the same spirit which writ and published them doth perswade our harts of the credit of them And this is that spirit which the Lord hath promised to his Church and which dwelleth in the harts of the faithfull and is as a seale vnto them he that hath not this spirit shall euer in himselfe be vncerteine and doubtfull though he heare the Church a thousand times What is the fault then you find Campian Caluin say you doth make the spirit Iudge thereby to escape the iudgement of the Church by whose authoritie all spirits are tried The iudgement of the Church ought not to differ from the iudgement of the spirit the same spirit gouerneth the whole h DVR What an absurd thing is this that you contemne the voice of the Church and allow your common people to iudge rather of the Scriptâ—res and giue all to the spirit when the Fathers haue obiected the Church against heretikes WHIT. pag. 109. We contemne not the voice of the first Church wherein these were written and from theÌ„ commended to succeeding Churches But pag. 108. we much regard not the voice of your Romish Church for as we know there is a God though it tell vs not so much so that the Scriptures are the word of God though it be silent and by the same grounds that your Church knoweth the Scriptures to be the Scriptures by the same proofes may euery priuate Christian know them pag. 111. If you know not that the grace of the spirit is necessary to discerne the Scriptures then reade these places John 14 26. 1. Iohn 2 26 27. 1 Cor. 2 14 10. Esay 51 16. Now the same spirit who wâ—it them seales them vp to vs without which some knowledge may be had of them bâ—t no faith we may acknowledge them but not certeinly beleeue them without the spirit And if the Fathers haue obiected the Church against heretikes in the like case we will do the same For the testimony of the spirit is not of validity to confute others but to confirme our selues Church and euery particular beleeuer But your Church knoweth not this spirit no maruell then if it dislike the iudgement of the spirit yet I would haue you take this for an answere once for all that the authority of the Scriptures doth not depend vpon the iudgement of the Church for let the Church iudge what it will yet can it neuer by all the authority it hath make the Canonicall bookes to be no Canonicall and that those which are not Canonicall should be had in reputation as Canonical The Scripture hath it owne proper authority in it selfe not borrowed froÌ„ another And as little can the Church add authority to the Scripture as it can to God the authour of it But say you how commeth it to passe that the Caluinists spirit alloweth six Epistles which the Lutheran spirit doth disallow you go in a ring making only the repetition of the same things without any proceeding Those Epistles the Lutherans i DVR That the Lutheâ—anâ— do not like these Epiâ—iles tâ—ey of Magdeburg Centur. 1. lib. 2. cap. 4. tell vs plainely WHIT. pag. 117. What is that to vs who thinke as honorablie of them as you do but if they by the example of auncient â—hurches haue spokeÌ„ somewhat hardly of those Epistles is there heere any such difference of â—pirits All things are not reueâ—led to all a like all haue not the like measure of the spirit If any be otherwise minded God will in his time reueâ—le â—t to him doe not reiect nor dash them out of the new Testament yea they acknowledge them they make vse of them in vnfoulding of controuersies they expound them in their schooles and churches and they reade them both priuately and publikely vpon many of them Luther hath written k DVR By the same reason if Luther should comment vpon certeine of Aesops fables and Illyricus vpon al then by their spirit they are certeinly receiued into the Canon WHIT. pag. 117. And why may not Aesops fables be in the Canon if your Church please seeing your VVolfangus Hermannus affirme the Scriptures are of no more authority then those fables without the authority of your Church But I adde if you would haue seene it that they vsed them in preaching in expounding Scriptures in deciding controuersies and did interpret them both priuately and publikely Commentaries Illyricus vpon all That of the authority of those Epistles in times past the Catholike Church made some doubt they
into the minds of our Vniuersitie men by these meanes by lying so openly so shamefully and so boldly O Rome what a Campian hast thou returned to vs how much chaunged from him that he was when thou receiuedst him Art thou wont so to instruct adorne and polish thy pensioners as that they retaine nothing of their auncient shamefastnes What may I complaine of or to whom should I appeale surely euen to the very same our Vniuersitie men to whom you your selfe write they may conuince you by their testimonies For within these two yeares our Cambridge men haue heard this very matter twise propounded and defended in the diuinity Schooles That sinnes are not equall If neither our owne confession nor the testimonie of all mortall men can make enough for the defending of our innocencie be it that we are Stoikes and heretikes and euery thing else But these are * DVR Herein Caluin made sinnes equall for that hee thought all sins to be deadly and vvorthy of euerlasting punishment WHIT. pag. 578. Therefore doth Caluin make all sinnes equall because hee proueth that all sinner are in their owne nature deadly but the Scripture hath taught this most plainly For if euery sinne be the transgression of Gods law and an auersion defection from God which is the chiefest good it must needs in it selfe deserue eternal death Rom. 6.21.23 Iam. 2.10 though euery sinne in Gods iustice is odiudged to eternall death yet it doth not equally deserue it Caluins words saith Campian howsoeuer with an exception if they be pondered by God the Iudge What are these the words of Caluin that he saith sinnes are equall but so if they be weighed by God the Iudge nothing lesse for Gods iudgements could not be right if so be he did iudge sinnes to be equall But marke yee a singular witnesse The Fathers of the Councell of Trent pronounce a curse on them who affirme that a iust man doth sin either mortally or venially in euery good worke To this Caluin answereth that which Salomon saith Antidot 6. Sess in Can. 25. that man thinketh his owne waies right but God pondereth the hearts But in the iudgement of God nothing is sincere and honest but that which floweth from the perfect loue of him Caluin speaketh not one word of the equalitie of sins nor was there any cause why he should Only this he intendeth if the Lord would weigh in his ballance the excellentest works of godly men that he would easily find what to coÌ„demne what is this to the purpose As for that that Thomas Walsingham did obiect against Wicliffe it is not much materiall he wrote many things against Wicliffe being dead and let passe no slander which witty malice could deuise While Wicliffe was aliue no aduersaries could hurt him but being dead they condemned him they plucked him out of his graue burned his body when they might without danger deuise any thing against that most holy man Neither can I euer be induced to beleeue that Wicliffe taught these things if this imputation depend vpon no greater credit than of an aduersarie As touching that that you report of the Duke of Guise I defend not the fact he that committed it suffered punishmeÌ„t greater I wis than Tauerners are wont that kill pullen when there is no need I confesse that the Guise was a man of admirable fortitude I would he had been of more clemencie He was flaine euen as you say by a wicked man whom if perhaps either hope of impunity or feare of punishment did induce that being examined hee did accuse verie noble and innocent men it is neither marueilous nor new Him that he did appeach as the Ringleader of his plot the King himselfe did pronounce an innocent but as for Beza all good men haue acquitted him in their iudgements long ago From Sinne you passe your speech to Grace Of Grace I would rather you your selfe did make passage and you hope that we who are so strict in the matter of sin will play the Philosophers so gloriously about Gods Grace Surely we shall thinke we play the Philosophers very well if we referre all our Philosophie for the amplifying of the Crosse of Christ Gal. 6.14 You also do treate of Grace but as still you are wont in few words But what do you reproue in our Philosophie because we place Grace out of vs only in the fauouer of God For you Campian would haue your men to be perswaded that we take all Grace from man and doe place it only in the mind of God like Platoes Idea But either you know not what you talke of in this place and that you are ignorant of this Philosophie or els you suffer not our opinion being infolded in your slanders to bee manifest For wee make grace to bee twofold that I may omit many distinctions wherein wee doe not disallow the Philosophie of your Schoole men For either Grace declareth the free goodwill and clemencie of God toward vs or else it signifieth those gifts which flow out of that mercy of God to vs. That they commonly call Grace making acceptable and this Grace freely giuen Now for that x DVR I know vvell your doctrine of imputatiue iustice than vvhich I know not whether any man can deuise one thing more against the Scriptures WHIT. pag. 582. Thus you speake like a Iesuite but vvhat is there that the Scripture doth more celebrate than imputatiue iustice Rom. 4.3.4.5.6 is a most cleere text for it But what know you not that our sins were imputed to Christ and why then may not Christs righteousnes be imputed to vs in lâ—ke manner Thinke you that Christ had our sinnes really infused into him I suppose you will neuer say so seeing then in the one part you are compelled against your will to confesse an imputation why do you not also grant it in the other specially seeing the Apostle himselfe propoundeth vs this Antithesis 2. Cor. 5.21 Christ vvas made sinne for vs that we might be made the righteousnes of God in him Therefore we are so made righteousnes in Christ as he was made sinne for vs which must necessarily bee vnderstood of imputation And veâ—â—ly whereas our iniustice or iniquitie is a debt and Christ hath payed it then must it of necessity follow that that payment is ours no otherwise then only by imputation Againe I pray you what can bee imagined more absurde then that the meritâ— of Saints should be imputed vnto vs and Christ his righteousnes cannot bee for they who buy indulgences with money doe not doubt but to reape much fruit from the merits of others It then the merits of Saints as you thinke can make them more iust in whom they are not inherent what an impious and absurd thing were it to giue lesse power of imputation to the merits and righteousnes of Christ DVR Charity iâ— the end of the Law Rom. 13. For he that loueth his brother hath fulfilled the Lavv. So that
but because he was forced to follow a fellow that rode a wilde goose chase The benefit of which epitomie may be this If you reade the summe of euery answere before you reade each particular answer it will well prepare you to conceiue of the answere it selfe if after which I could wish also you would doe then it will present to you the whole as it were in a mappe When you haue read both and the whole booke if at any time you remember some thing you would see more particularly and can but tell or make some nie coniecture in what answere it is laid downe with reading of one page you may finde in what 〈◊〉 of the 〈…〉 be found Finally let it incourage you the â—â—ther to reade this Treatise because you shall finde in it whatsoeuer is by our late Papists in their Pâ—â—phlets and Treatises which they haue audaciously sent abroad in these few last yeeres when the lawes haue been laid asleepe and the iust seueritie of them greatly qualified I say whatsoeuer is in them either obiected against our Church and doctrine or spoken in their owne defence is here to be found and a solid answere giuen vnto them if any thing would giue them satisfaction If you bee but well exercised in this one booke out of it you may gather some smooth stones as out of a brooke by which though you should not be enabled to hold any long warre with a cunning Papist yet you may smite him in the forehead and fell him groueling to the earth 1. Sam. 17. as Dauid did the vncircumcised Philistine The Apostle exhorts that we earnestly contend for the maintenance of the faith Jude vers 3. which was once giuen vnto the Saints A naked and vnarmed man may well contend but shall neuer be able to maintaine any thing committed to him but it will soone be taken from him so may I say for the truth it is not words but weapons and weight of diuine reason that must defend it therefore must euery Christian souldier that thinkes to haue the crowne take to him such armour as Gods Armourie will affoord him Now those weapons if so be you cannot fetch so readily in the word of truth it selfe because of your infirmitie they are here brought to your hand and you withall are led by the hand to the particular places where they are in the word it selfe Now the Lord of hosts strengthen you in the truth and arme you with his grace that you may be able to stand against all the enemies of your saluation 2. Tim. 4.7.8 and that you may fight a good fight and finish your course and keepe the faith that you may obtaine the crowne of righteousnes which the Lord the righteous Iudge will giue at the last day vnto all those that loue his appearing Yours euer in the Lord Richard Stock The summe of the answere to the first Reason which is holy Scripture 1 PApiste account themselues disarmed if they must fight onely with the scriptures Page 24. nota 2 Of the number of the Canonicall scriptures that Luther and Caluine and their followers haue put out none which antiquitie and the purest Churches haue receiued Page 26 3 Campian was an Apostata not Luther Page 26 4 Luther onely thought not basely of the Epistle of S. Iames but antiquitie also Page 27 5 All Protestants highly reuerence this Epistle of S. Iames. Page 28. 30 6 Luther neuer writ so contempteously of the Epistle of Saint Iames as Campian affirmes Page 29 7 S. Paul and the Fathers haue taught iustification by faith alone Page 30 8 The place of S. Iames expounded and prooued not to be contrary to the doctrine of iustification by faith onely Page 31 9 Not Protestants of late but the Fathers of old haue put out of the Canon Tobias Ecclesiasticus the two bookes of Machabees and diuers other bookes Page 32. 33 10 The Papists cannot defend the Articles of their religion by the Canonicall scriptures but are forced to flye to the Apochrypha Page 34 11 Duraeus contrary to the Councell of Trent denieth traditions to be of equall authority with the scripture Page 34 12 Protestants haue denied no one booke or word of any booke of Canonicall scriptures Page 35 13 Angels do defend the elect but their hirarchy and degrees are without warrant of the word and their worship flat against the word Page 35. 36 14 Man hath no frâ—â—will by nature Page 37 15 The bookes of the Machabees are reiected by diuers Fathers and the Laodicene Councell ibid. 16 Neither prayers to the dead nor for the dead are lawfull Page 38 17 Seâ—â—en bookes of the Apochrypha were put out of the Canon by Hierome a thousand yeares before Caluine was borne Page 39 18 The 3. and 4. bookes of Esdra sometime were highly accounted by the church of Rome Page 39 19 Protestants haue not cut out of the Canon sixe epistles of the new Testament but honour them much neither haue the Lutherans Page 40 20 Augustine and Hierome in their difference for the number of the Canonicall bookes reconciled Page 41. 42 21 Meliâ—o Bishop of Sardis though he put the booke of Wisdome in the Canon yet he excludeth all the rest Page 43 22 The Laodicene Councell forbiddeth the reading of those bookes which are without the Canon and alloweth only the reading of thâ—se which we put in the Canon of the old and new Testament 43.44 The Councell of Carthage allowed them only for manners nota for three hundred yeares these bookes were not in the Canon so confesseth Duraeus nota Page 43 23 The Councell of Carthage denied the Pope to be vniuersall Bishop Page 43 24 The Papists crueltie farre surpasseth the Protestants iust seueritie Page 45 25 The scriptures haue in themselues many proofes that they are the word of God but the certaine infallible and sauing assurance is from the spirit of God Page 46. 47 26 Campian scorneth the iudgement of the spirit in respect of the iudgement of the Church as if they were contrary Page 46. 48 27 The Church can make no writing Canonicall neither doth the authority of it depend on the Church It hath in it selfe his owne authority Page 48 28 Without the spirit a man may haue some knowledge of the scripture but no faith The testiments of the spirit as not 〈◊〉 confute others but confirms our selues Page 45. nota 29 The Lutherans did not onely surde somewhat lacking in the Apocalyps but ouen antiquitie receiued it not you reâ—ected it Page 50 30 Luther preferreth the Gospell of S. Iohn and Paules Epistles before the other Gospels and why Page 50. 51 31 What a Gospell is and who especially is an Euangelist Page 51 32 Campian slandereth Luther as touching S. Lukes Gospell Page 52 33 Beza hath no more offended in charging S. Luke with a solecisme then Hierome did in charging S. Paul Page 53 34 The words of institution in the Supper of the Lord a little examined
corrupt and counterfeit and with this you were put to silence and had not to answere only that you might probablie in shew conuince Luther of blasphemie you demaunded of our men their iudgment of this Epistle They cleerly answered that they accounted this Epistle of S. Iames as all other the Epistles and bookes of the new Testament to be Canonicall Affirming that all our Churches were of the same iudgement And from this you would conclude that Luther therefore was blasphemous because he had written that some probablie called the authoritie of this Epistle into question To this our men replied the consequence was naught from our reuerent opinion of this Epistle to inferre that whosoeuer made any question of it did blaspheme And heere you plainely yeelded For when you boasted of two other reasons that you had you produced none at all After this you came to the old Testament where you accuse vs to haue raced many bookes out of the true Canon The testimonie of Antiquitie was laid before you whence it was cleere that those bookes were not Canonicall Heere you preferred the late Councels and Fathers before the auncient which may not be permitted you And you set Austine in opposition against Hierom when it had been fitter you would haue reconciled them Augustine he affirmes these bookes to be Canonicall Hierome denies them yea expresly plainly and euidently For Augustine our men answered that he vsed the word Canonicall doubtfully or in diuers signification And that they shewed plainely out of Augustines owne words and Cardinall Caietans Augustine you shifted off and Caietan you audaciously reproached affirming that the Cardinall lost all his grace and elegancie when he once began to Comment vpon the Scriptures At length Campian you were forced euen in Gratian not without blushing to acknowledge this ambiguity of the word And whereas you could not be ignorant of auncient records it was a wonder to our men to see you write that we had of a sudden raced out these bookes Surely this word escaped you very vnlearnedly and inconsideratly we haue store both of auncient witnesses and of others succeeding them who will and can free vs from such imputation of Noueltie To passe by Origen and Eusebius Cyprian or whosoeuer he was that writ the exposition of the Creed we find among his workes after he had reckoned vp all the Canonicall bookes of the old and new Testament he addeth These are those bookes which the Fathers haue included in the Canon Cyprian in expos Symbo where they would that all the grounds of our faith should haue their foundation Yet we must know that there are other bookes which were not called of our predecessors Canonicall but Ecclesiasticall as the booke of Wisedome said to be Salomons and another booke of Wisdome said to be Syrackes Of the same rancke is the little booke of Toby and Iudith and the bookes of the Machabies To him I will adde another later in time and yet he writ 400. yeeres agoe Hugo de sancto victore a very learned man and famous in his time If you haue not read what he hath written in this kind reade it if you haue read it remember it with me after he had reckoned vp by name the Canonicall bookes of the old Testament in the end he thus writeth There are besides in the old Testament Hugo de Sanct. victore in prologo pomi lib. de Sacram. cap. 7. certeine other bookes which indeed we reade but are not written in the corpes of the text or in the authentike Canon As the booke of Toby and Iudith and Machabees and the booke called the Wisdome of Salomon and Ecclesiasticus I omit others and many which I could produce in this kind and that of all ages out of which the constant iudgement of the Church touching these bookes may be discerned Which being so doth it become you Campian to be so iniurious vnto vs so boldly to affirme that we haue latelie crossed out those bookes out of the Canon or which of vs wil be afraid of you triffling so childishly please not your self too much with your wit neither abuse the gifts and parts which you haue gotten by nature or industry to defend falshood and to vphold the kingdome of Antichrist Lay your hand vpon your hart and know your selfe well and cease from that arrogancie with which your vaine sect hath puffed you vp leaue off your lying shake off that Iesuiticall light be hauiour of yours And as Augustine perswaded Hierome take to you the grauitie of a Christian and make recantation For it is no dishonor to recant an error but to persist in it But let vs againe come to your preface There remaineth only for me say you an account to be giuen of my fact and euidently to shew and as it were with the finger to point at those Chapters and fountaines which breed in me such confidence But we Campian can see no cause at all why you should promise so great things of your self or so trust in those fountaines which are as vaine as may be and light as water for these your ten heads which haue made you so headie and bould are so many guilded lies vpon which if you relie your case is farre more lamentable then of those Iewes whom the Prophet Ieremie reproues Trust not in lying words Jer. 7.4 saying The Temple of the Lord The Temple of the Lord. And what is your Euensong but this or that which is farre more foolish and desperate But you say You are able enough to proue that this Sunne shineth now at midday Your sufficiencie all men may see You are as wel able Campian to turne the day into night and to pull the Sunne out of the heauens as defend these heads Those vnusuall boastings and promises so vsuall with you argue a mind proud and swelling with arrogancie and not indued with sound knowledge and learning The emptier the vessels be the lowder they sound VVhat insolencie I pray you made you adde that of Roscius Supposition as if the things you defend were as manifestly true as it is impossible any man should run 700. miles in two daies I am ashamed Campian to see how vaine you be and full of boasting and arrogancy What dare you vndertake to conuince all the most famous and excellent Churches of the world of error as directly and plainly as it is impossible for a man to walke 700. miles in two daies If Campian you can compasse the world in three daies if you can outgoe the Sun if touch the heauens with your fingers if number the starres if drinke vp the sea you may demonstrate the truth of your cause to which you are so deuoted But if those things surpasse your strength then shall you neuer make this good no though the whole knot of Iesuits ioyne with you Now whereas you intreate vs to haue a care of our soules health we take in good part your desire and endeuour of our saluation And indeed
bookes belong to the old Testament I sent them here vnder written vnto you And this it may be induced Augustine to attribute the more to this booke and yet it cannot be proued hence as you would haue it that this booke was Authenticall and Canonicall by the account of the Church for Augustine himselfe witnesseth that it was not allowed as Canonicall by the iudgement of the Church neither indeed if the Church would haue giuen it all the allowance she could could she haue made it Authenticall except it had before it owne Authenticalnes in it selfe from aboue But you who glory so greatly in Antiquitie in the voice of the Church in Councels what will you answere to the Laodicene Councell Concil Laodic Canon 59. which forbids the reading of those bookes which are without the Canon and commaundeth the reading of those only which are of the Canon of the old and new Testament f DVR It hath been answered a thousand times that as yet in this age all the bookes vvere not receiued into the Canon WHIT. pag. 102. Then by your confession for 300. yeeres after Christ these bookes were not in the Canon it skilleth not much what the latter Churches haue affirmed when the purest and most auncient Churches affirme the same wedo DVR The Councels of Carthage Florence and Trent haue allovved them for Canonicall WHIT. pag. 102. We acknowledge not the two last to be lawfull Councels the first allowed it for manners not doctrine and faith and if the authoritie of it bee so great with you then you may not call your Pope vniuersall Bishoppe for that Councell denied it to him Carthag 3. cap. 26. distinct 99. prima sedis But which are they are all those which the Tridentine Councell hath put in the Catalogue nothing lesse but those only which our Church doth hold Canonicall If Campian you will stand to the iudgement of this Councell neither the booke of Wisdome nor any one of the other shall haue place among the Canonicall Scriptures Now then whatsoeuer Augustine should say if he were aliue doth not much trouble vs for whatsoeuer he should say in this kind he could speake nothing against vs but it would touch the Fathers of the Laodicene Councell whose decree in this point touching the Canonicall Scriptures either he had seene or at least might take notice of it Now for the things which follow you shew much colour but little reason You call this a horrible and detestable shift Then doe you Campian if you can driue vs out of this hold Me thinketh it is so safe and well fortified that it will easily beare off and repell all your assaults Though say you their armes be blased neuer so far abroad by their owne disciples though they buy and sell benefices though in their sermons they cry out against Catholikes though they procure them the sword racke and gallowes yet are they ouercome naught set by horrible in mens sight and quite ouerthrowne But yet young Frier â—ow thus much by Gods blessing we hitherto stand vpright on our seete neither euer were we soyled at your hands but haue long agoe by the helpe of God scattered ouerthrowne and put to flight many of your armies And the whole huge forme of your pontificall and glorious synagogue hath long since tottered and in short time will fall to the ground as Dagon before the Arke vnlesse you Iesuits manfully vphold and susteine it for it is impossible for vs to be vanquished of you in the defence of this cause Therfore with good courage and cheerefulnes we pursue this flight nothing doubting but that the Lord in the end will represse you and all the enemies of his name and glorie and make you his footstoole And for that you write touching buying selling of benefices if any be yet amongst vs it is but the reliques of your wicked practises heretofore among vs. For you know the custome of the Romish Court you know their filthines their auarice their Simony yea you know how the whole world crieth out and that continually of your most gainfull Marchandizes Haue you now leisure since you left Rome to prie into our carriage are all things so wel at home that you can without shame find faults abroad Suppose you were now become honest and holy yet you shall neuer bee able to cleere your Church of those filthie blemishes wherewith it hath bin desiled in former times And if there be any yet amongst vs that vse so foule a trade they are well worthy to heare such reproaches from you as such practises do deserue But I maruell the lesse that you obiect to vs buying and selling of Benefices when you complaine of our crueltie Now good God are we so cruell and you so mild what shall I say to it or what answere may I make sure it is there is nothing more inhumane then cruelty or more opposite to a Christians vertue for the disciples of Christ ought to be gentle clement and meeke master-like what then are we more cruell then you I will neuer deny this triall that their cause should be iudged the worst whose cruelty appeares to be the greatest I call to witnes all the people of the Christian world who haue yet any sense of humanity and equity remaining in them Let Italy speake also Germany Spaine Fraunce and our England It were tedious to recite the horrible murders the fearefull burnings and exquisite punishments you exercised amongst vs. Your cruelty is knowne and is yet fresh in memory neither shall euer be buried in obliuion what like to these did we euer practise or wherein is our cruelty so great was it because we suffered not our throats to be cut by you nor receiued your weapons into our bodies nor laid our neckes vpon the block nor willingly gaue vp our liues that we might giue you leaue to liue as you list This is it indeed you wished for for this you labour and goe about we poore wretches are accounted cruell because we liue and liue to withstand your proceedings But I doubt not but all indifferent men do sufficiently discerne g DVR Campian himselfe had experience of your cruelty WHIT. pag. 105. If Campian was by publike proceeding condemned for treason and put to death who will accuse our cruelty and not the greatnes of his offence yea and that he suffered not for religion appeareth thus others who were condemned with him at the same time and for the same offence when they renounced the Popes authority of deposing of Kings and freeing of subiects from obedience were not put to death as he was how iniuriously you lay this crimination vpon vs for these things which you name as the sword the racke the gallowes and fier are the instruments of your cruelty and had it not been for these your Church had been ouerthrowne long agoe for by these weapons it was first founded after increased and is now maintained if once these faile you questionlesse it
discouer to their Auditors and shew withall the causes of that doubt and that done leaue it vndetermined I pray you Campian what contradiction find you heere betwixt the spirit of the Caluinists and the Lutherans Yet still you cauil at this iudgement of the spirit which of all other is most certeine and heauenly and heere you produce Anabaptists Castalio Brentius Kemnitius Luther and Beza And by these you hope that you may diminish the authority of the spirit Sixt. Senens lib. 7. The Anabaptists say you call the historie of Iob a fable interlaced with tragicall and Comicall matters As though we were ignorant how wickedly and blasphemously they conceiue not only of the history of Iob but also of the whole bookes both of the new and old Testament and that spirit of the Anabaptists what was it but a kind of frency and a violent and head-strong madnes which no spirit euer did more represse then l DVR The Anabaptists will aswell accuse the spirit of Calnin of madnes and solly WHIT. pag. 119. Yet I durst make you iudge of this controuâ—â—fie vnles you were also as mad you would iudge them very vnlike the Caluinist and Lutheran spirit Why then doe you mention their madnes therby to scoffe at the certeine iudgements of the holy Ghost Prafat in Cantic Castalio say you made no more account of Salomons Song then he did of a bandy song and ribauldous talke of a Courtly waiting maide with her louer I will not take vpon me to defend all that any man hath written at randome much lesse will I trouble my selfe to defend the credit of Castalio whom I well know hath erred in many great points very shamefully Yet in this place I find you haue notably abused Castalio for in that short preface which he hath set before this booke he hath none of those you speake of neither a song nor a Loue nor courtly waiting maides nor wanton talke nor any such thing but hath truly learnedly and modestly in few words comprised the summe of the whole booke his first words are these A conference betwixt the Sauiour and his Church Now you may see how highly Caestalio accounted of this song and how shamelesse your cauill is against him I cannot now be much offended with you for casting so many false things vpon Caluin and Luther when you are not ashamed so palpably to bely Castalio And that you say next touching the Reuelation is much like to the rest of your cauils In it say you Luther and Brentius Praefat in Apoâ—al lib. 3. cap. 24. cap. 39. and Kemnisius find I know not what lacking What is the meaning of this They find somewhat lacking do they reiect it do they disallow it you cannot say so therefore you speake faintly and diffidently They find somewhat lacking Howsoeuer if you will reade Eusebius you shall vnderstand that in it many things were found lacking and that it was not receiued of all yea plainly reiected of many But what is this to vs when as you cannot deny wee haue receiued this booke and do no lesse reuerence the mysteries that are in it then your selues and perhaps it had fitted your turne well if this booke had either perished or been of no credit at all for it doth so liuely paint out your Pope your purple whore in her colours that it cleerely discouereth to all men who is Antichrist Haue you yet any thing more against Luther Praefat. in nouum Testamentum Luther say you casteth a boue among the foure Euangelists and preferring S. Pauls Epistles farre before the three former Gospels in the end concludeth that the only Gospell of S. Iohn from henceforth is to be taken for the gay the true and the principall Gospell Luther indeed preferreth the Gospell of Iohn before the other three because he setteth downe the Acts of Christ more briefly and his Sermons more fully Now a Gospell consisteth rather in heauenly doctrine then in the history of things done Yet he denies not but that the other Gospels are well set out true and very excellent and farre is he from esteeming this the only gay and true Gospell Now this very point you speake of heere I find also in the preface of the first Epistle of S. Peter And I would intreate the Christian reader to take thorough notice of this thing so shall he easily perceiue both Luthers integritie and Campians cauilling First Luther teacheth what a Gospell is and writeth that a Gospell signifieth nothing else But the preaching and publishing of the grace and mercy of God by the Lord Christ merited and purchased to vs by his death He that either preacheth or writeth this grace and mercy of God in Christ he as Luther affirmeth teacheth the Gospell And therefore not the foure Euangelists only haue taught the Gospell but also all the Apostles haue done so too and especially Saint Paul Saint Peter in their Epistles And moreouer he affirmeth that of all those they are the best m DVR VVhat Scripture teacheth vs that be is an Euangelist which teacheth iustificatio by faith only Jf any then Luther was the best Euangelist WHIT. pag. 125. I can recken you vp many but these may suffice Esay 52 7. Rom. 10.15 Now peace â—iseth of our reconciliation with God and remission of sinnes which things faith only layes hold on Rom. 5.1 2 Cor. 5 19. Rom. 4 4. And this matter S. Paul principally in his Epistles to the Romans and Galathians hath fully and plainly handled and not Luther so much DVR But the Angell tauâ—ht no such thing Luk. 2.10 WHIT. pag 126. If you had looked to the next verse you should haue found that the Angell did teâ—ch as much in effect Euangelists who haue therein specially laboured to teach iustification by faith in Christ alone for this is the summe of the Gospell And hereupon he concludeth that the Epistles of Paul may more fitly be called the Gospell then those things Matthew Marke and Luke haue written for that he doth more fully plentifully decipher to vs the grace of God in Christ then those three whose history is for the most part spent in the declaration of the Acts and Miracles of Christ And this is the true cause wherfore he preferred the Gospell of S. Iohn and the Epistles of S. Paul before the three other Gospels whereby he neither casteth a bone among the Euangelists nor goeth about to make the Apostles partakers of his brawlings neither hath said any thing either frowardly or preposterously for why I pray you may we not say that S. Paul hath more cleerely and excellently described the power of the Crosse of Christ in his Epistles then any of the Euangelists in their historie when as by it the authoritie of the historie of the Gospell is nothing disparaged And now I doubt not but I haue sufficiently defended Luthers innocency against your rayling and outragious saucines But yet againe you assault
Campian you are too sparing and scant in the point repeate and say that which goeth before As they did eate Christ tooke bread he blessed it he brake it and gaue it to his disciples and said Take eate this is my body and he tooke the cup and gaue thankes and gauâ— it to them saying Drinke yee all of this for this is my blood c. So now Campian I will deale with you from the words which are now adioyning What was it Christ tooke you will say bread what brake he bread what gaue he to his disciples bread whâ—â— did he bid them take and eate bread what said he was his bodie was it any other thing â—hen the very same bread which he tooke into his hands brake and l DVR He tooke bread but he gaue not bread to his disciples but his bodie WHIT. pag. 183. Then one body of Christ is made two one sitting among them another deliuered vnto them yea as many bodies as there were Communicants And the disciples did receiue chaw and eate him whom they saw sâ—ting with them but wheÌ„ was the chaÌ„ge made for before he had spoken these operatiue words This is my bodie he brake it gaue it â—o his disciples either these words make not the change or he gaâ—e to his disciples bread vnchanged DVR â—f there was no change then the blessing waâ— without profit WHIT. pag. 185. As if all blessings were without profit if they change not the nature of things God blessed our first parents Gen. 1.28 Noah and his Sonnes Gen. 9.1 Christ his disciples at his departure Luk. 24.51 was their blessing without profit because they changed not their natures and substance Besides to blesse is nothing else but to giue thankes as Luke hath it which was done by words before not by those This is my body gaue to his disciples Therfore that when Christ saith This is my body this is my blood is as much as if he said This bread is my body and this cup is my blood But the bread and the body of Christ the cup and the blood of Christ are they not differing and wel-nigh contrary Then tell vs how they can affirme or be spoken one of another vnlesse you will admit a Tropicall speech Yet Campian to vse your owne words the matter gocth hard on your side and maketh very plainly and manifestly for vs. For Christ saith plainly that the bread is his body which cannot be true without a figure that bread made to eate should be properly Christs body And this is that figure which we find so often in the Scriptures specially when any Sacramâ—nt is spoken of So in Genesis cap. 17. the Lord saith of Circumcision m DVâ— This is neither heere nor any where else to be found in the Scriptures WHIT. pag. 173. Maâ—ke well This is my couenant which you shall keepe that euery manchild be circumcised what I pray you is This but that euery man-child be circumcised and â—o you haue it in this place directly but see Gen. 17.13 My couenant shall be in your flesh what is this but circumcision reade Act. 7.8 DVR This signifieth not circumcision but agreement or couenant betwixt God aâ—d Abraham touching circumcision WHIT. That agreemenâ— was it the couenant or not â—f it was then see what a goodly sentence you haue made This my couenant is my couenant But if it was not theÌ„ you must needs acknowledge a Meâ—â—nymy that is that the name of thâ— thing is giuen to the signe howsoeuer then it must be vnderstood by a figure This is the couenant betwixt me and Gen. 17.10 you Yet Circumcision was not the couenant but the signe of the couenant Now tell vs I pray you what difference betwixt these two This is my couenant this is my body The former you cannot deny but must be vnderstood by a Metonymy and can any man make doubt but that the latter likewise is to be so expounded The like we reade of the Lambe Exod. 12.11 n DVR These words are not to be found there WHIT. pag. 174. Obserue the words Thus shall you eate it for it is the Lords Passouer That which was to be eaten is called the Lords Passeouer Now they weâ—e coÌ„manded to eate the Lambe reade Exod 12. veâ—se 27. 〈◊〉 is the Lords Passeouer And yet the Lamb was not the Passeouer but a memoriall of it like to this is that of S. Paul o DVR There is no figure in the word Christ but in rocke for the rocke was the signe of Christ WHIT. pag. 175. Then you acknowledge a Metonymy in the wordâ— because the rock was the Sacâ—amenâ— of Christ And if heere there be a Trope then why not in these words of this SacrameÌ„t The rocke was Christ. 1. Cor. 10.1 Now as the rocke was Christ so is this mysticall bread the body of Christ Thus as yet you see the matter is neuer the better on your side haue you any thing else The Gospell say you makes for vs S. Paul accordeth also Nay S. Paul vtterly ouerthroweth your opinion 1. Cor. 11. for when he speaketh of this Sacrament in one continued speech he vseth the word p DVR S. Paul callâ—th it so because it vvas novv Christ vvho vvaâ— the liuing bread WHIT. pag. 188. many of your fellowes interpret it far otherwise yea your shâ—â—t S. Paul ouerthroweth 1. Cor. 10.16 The bread vvhich vve breake is it not the Comunion of the body of Christ Now not Christ was brokeÌ„ but the bread bread foure seuerall times and that after Consecration so that it appeareth â—earely to haue the proper nature of bread though it be said to be the body of Christ But yet you adde The words the sentences the whole conuection of Scripture doe often most reuerently repeate the bread the wine a notable miracle heauenly food his flesh his bodie his blood In good earnest you discourse of these things with great reuerence and shamefastnes For you would proue that in this Sacrament there remaineth neither bread nor wine but certeine qualities of these things hanging in the ayre and voidâ— of the things themselues And for any notable miracle I acknowledge none but answere you with Austen They may be honoured as religious things De Trinit lib. 3. c. 10. but they cannot be wondred at as q DVR Augustine speaketh of thesâ— miracles which are made of a bodily substancâ— and so are sensible novv no such thing is seene in the Eucharist WHIT. pag. 191. But if there were a true miracle it would be sensible and haue the witnesse of the senses as all othâ—r miracles of the Scriptures haue For thingâ— that are hid saith Augustine are not miracles He writ three bookes of the miracles of the Scriptures in which he hath not spoken one word of this miracle Therefore he knew not the Popish Transubstantiation minacles No man euer denied but that in the Sacrament heauenly food is both
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
impossibilities that al men may perceiue they were ascribed to vs by you most falsly and most impudently I do craue not only of all men of our Vniuersities but also of all ChristiaÌ„s that haue care of true religion and of their owne saluation that they will not suffer themselues to be misled by any lies and impostures of the aduersarie from that holy doctrine which they haue learned Wherefore I will set vpon these your monsters Campian that after I haue stopt your mouth being ful of blasphemy both the glory of God which is in hand and our innocency which is oppugned may be preserued from your violence You say the disputation shall be if they please of God of Christ of Man of Sinne of Righteousnes of the Sacraments of Manners But we are readie to dispute with you not only about these but also about other points which are now in difference of the Scripture of the Church of the Bishop of Rome of Transubstantiation of Freewill of Indulgences of Purgatorie and of the rest of your doctrines Neuerthelesse either many are deceiued or else you do rather thinke of fighting then disputing And I hope that you shall once haue freedome granted you for that disputation which you so often desire But now let vs attend how you endeuour to make vs know these positions of our men God say you is the willing Of God suggesting efficient commaunding and working author and cause of sinne and such a one as therein gouerneth the impious counsels of the wicked It is an horrible thing and not to be vttred Campian that any one should make God the author of sinne such an one were worthy to be smitten instantly by the Lord with a thunderbolt into the deepest pit of hell If a DVR But if I do not shew that Caluin is the maintainer of this so horrible ablasphemy I refuse no punishment for so great a slaÌ„der thus he writeth Instit lib. 1. cap. 18. sect 1. Absolom defiling his fathers bed with incest committed a detestable crime yet God pronounceth that this was his worke WHIT pag. 525. I wonder that there is any maÌ„ found like to Campian who will â—uow that to be said and defended by our men which they haue euer most plainly condemned as Melanct. on Rom. 1. c. Pet. Mart on Iudg 9. and Caluin on Iam. 1. vers 13. Beza against Castellio of eternall predestination for touching these words which you obiect to Caluin what doth he affirme but that which the Scripture hath deliuered 2. Sam 12.11.12 vnlesse perhapâ— you will deny that to be Gods deed which God himselfe witnesseth to be his Neither will your sophisme follow hereupon ergo God is the author of sin for Caluin ascribeth not the sinne but the worke to God For if in that incest you can consider nothing but sinne it must bee imputed to your ignorance Caluin or Martyr or Philip or Luther or any of vs do affirme it I do not denie but we are all guilty of horrible blasphemie and impiety If I would largely prosecute this whole cause which you doe but touch I should make no end therfore I will declare in few words both what we teach and wherein you lie We professe not only that God is good but also goodnes it self yea good in himself in his owne esseÌ„ce in whom there is no euill from whom nothing but good can come who is so good that all his doings be very good and that not so much as any of his thoughts can be euil These things we speake these things we teach these things we beleeue with our harts and confesse with our mouthes Seeing therefore God is so perfectly good that all his things be in a certaine excellent manner good it hath been in times past inquired and most grauely disputed wheÌ„ce that euil sprung which had spread so far what might be the cause of this euill This question Augustine often handled because of the Mâ—nichies In 12. quest 79. art 1. 2. and therein also Thomas of Aquine imployed himselfe much and diligently Wee say that this euill was brought in by the b DVR But Caluin saith that when the Diuel moueth men to sinne hee is rather the instrument of God than thâ— author oâ— sinne Instit lib. 2. cap. 4. Ser. 5. WHIT pag. 528. This allegation is full of slander This is Caluins meaning that albeit the Diuell be rather an instrument than the author of the action yet hee is the supreme and chiefe of the sinne in the action Diuell who although hee were made good in the beginning by the Lord yet by his freewill he made defection from the Lord and sinned â—nd did perswade and was the author vnto man to commit sin from hence whatsoeuer is sin either in the diuels or in men did wholy flow and not any the least peece of it had being from God whom we do maintaine by infinite testimonies of Scripture to be the author of no c DVR But what is more often in the mouth of Caluin all Caluinists â—hen this that God doth not only permit but will sinne that he doth moue and thrust vs forward to sinne nay that be doth by the efficacie of his will impose a necessity of sinning vpon vs WHIT. pag. 529. God willeth sinne but not simplie and so farre forth as it is sinne but as it is a chastisement so 1. Pet. 4.19 and God doth stirre vp and moue that sinne which lieth hidde in vs yet he doth not frame or put sinne into vs as the Physitian is not the author of dâ—seases when he purgeth out the most corrupt humours And man not indued with the holy Ghost falleth of his ovvne accord into a necessity of sinning so as he sinneth not by any fault of God but by his ovvne fault sinne and so do teach it in our schooles and Churches Psal 44. Zach. 8.17 Gen. 18.25 1. Ioh. 1.5 For he hateth sin he loueth righteousnes he which is the Iudge of the whole earth it must needs be that he is euery way most iust God is light and there is no darknes in him And these are the things which wee teach the people concerning God that all may vnderstand hee is a most seuere reuenger of all sinnes Now then Campian with what face dare you seeing you know these to bee our doctrines impute vnto vs such a slaÌ„der not to be vttred in so much as you affirme that we speake and thinke things flat contrary But you say Caluin and Martyr haue taught this this thing Nay rather they are wholy bent vpoÌ„ this that they maintaine that can by no meanes bee It would be long to set down their words I do beseech the Reader to reade with an attentiue and peaceable mind these same very places which Campian hath abused vnto slander And if they doe not both deny most plainly that God is the author and cause of sin and also if they do not proue that they
any Schoole-learning that they will heedfully obserue how current these your conclusions be and examine them by the rules of right and true disputation And indeed to chuse I will there begin where you your selfe haue made an entrance We mainteine that it is lawfull for Ministers of the Gospell and for Deacons to be maried You skorne the arguments whereby we make it good Wherefore let vs consider what goodly stuffe is brought on your side for the contrarie Pope Innocent the second of that name Distinct 82 Proposuisti Rom. 8.8 thus concludeth you must suppose by diuine inspiration against these mariages They which are in b DVR Pope Innocent spake of Priests who had vowed single life of their ovvne accord but aftervvard yeelded to lust WHIT. pag. 735. Nay he spake that of all Deacons and Priests for hee saith further Distinct. 82. cap. proposuisti It is not lawfull to admit them to holy offices which vse carnall companie â—ith their wiues because it is written â—â—e yee holy for 〈◊〉 the Lord your God am holy for then hee esteemed marriage duty to bee an vnholie thing in it selfe not in respect of their vow of which he speaketh not a word the flesh cannot please God Tit. 1.15 Vnto the pure al things are pure but vnto them that are defiled and vnbeleeuing is nothing pure Be yee holy because I the Lord your God am holy And because S. Paul permitteth married people by consent to sleepe apart for a season to the end they may more conueniently giue themselues to fasting praier Distinct 31. Tenere here heÌ„ce the Pope gathereth that this is much more c DVR This argument is good and can haue no shew of error For aboue all men a Priest must be chaste saith Origen Homil. 6 4. in Leuit. Also Ierome and Ambrose and Epiphanius taught the same WHIT. pag. 736. Yea you erâ—e and mistake S. Paul in theree things 1. What he wrote to all Christians you expound of Lay-men only 2. He speaketh only of extraordinarie fasts prayer but you applie it vnto all sorts thereof That the Apostle speaketh of extraordinarie appeares 1. Because he hath ioyned fasting with them 1. Cor. 7.5.2 Because Christ and his Apostle haue commanded all to pray continually and so all ought to lâ—ue a single life 3. From a short abstinence of Lay-men you childishly would proue a perpetuall single life to be necessary for Ministers You abuse also Origens words play the heretike as if chastitie were contrary to matrimony whereas the Fathers of the Nicene Councell consented to Paphnutius who said openly that society with a lavvfull wiâ—e is chastitie Socrates lib. 1. cap. 11. Jerome indeed disputed too sophistically against matrimony seeking victory more then verity as himself confessed Ambrâ—se and Epiphanius disswaded Ministers only from second mâ—â—riages allowing their fiâ—st to be done of Priests whose office is to pray alwaies to offer that daily sacrifice Distinct 28 Decernimus Last of al seeing they must be a teÌ„ple of the Lord and an oratory of the spirit d DVR Tertullian vsed this same argument against second marriage WHIT. pag. 739. Tertullian therein erred with Montanus as all the learned know condemning second marriages of vncleannes not only in Ministers but in all Christians yet he himselfe being a Priest was married and liued with his wife continuing his Ministery so that he neither iudged marriage to be vncleanenes nor vnlavvfull in Ministers simplie but only second marriages they ought not to abase themselues with bed-pleasures vncleannesses Now out of all these he coÌ„cludeth that which he propounded that Deacons and Priests are flatlie forbidden to marry Harding and Dorman and others If these things be absurdly disputed let vs heare others Seuerall Pastors haue rule ouer seuerall flockes c DVR The Pope challengeth no Lordship ouer the Churches but professeth himselfe the seueruant of Gods seruants WHIT. pag. 740. But his deeâ—s bewray his tyranny for he prescribeth commandeth threatneth punisheth and doth whatsoeuer any Lord can do DVR You can disproâ—e this consequent by no argument WHIT. pag. 741. It is an absurd argument like these Euery seuerall man hath one head therefore all men must haue one head Euery seuerall flocke hath his shepheard therefore all flockes must haue one to rule them Againe no one man can possiblie teach and feed the whole Church with the Word and Sacrament as a faithfull Pastor should and may doe in a particular Church Christ only can thus feed al particular Churches which can neuer be made one visible body and therefore can haue none but Christ the generall head and Pastor ouer them DVR Ierome Cyprian and Ireneus haue written the same we doe WHIT. pag 742. Not one of them First Ierome defendeth the superiority of one Pastor in the Church not as a matter of accessitie but of conueniency to preuent schismes and saith that the Church is founded vpon all the Apostles alike and that euery one equally hath receiued the keies of the kingdome of heauen euen in that place where you quote him against Iouinian lib. 1. Secondly Cyprian coÌ„cludeth only that there should be but one Pastor in one Church and neuer thought vpon the Popes primacie but saith plainly that euery particular Bishop hath all whatsoeuer any one hath by right in the same booke which you alleadge of the Churches vnity Lastly Ireneus called the Romane the chiefe Church not for any superiority but because she excelled all others in constancie largenes fame and soundnes of faith therefore the Pope ought to haue dominion ouer all Churches Christ said to Peter feed my sheepe f DVR Jt is manifest by this place that Christ gaue greater authoritie of feeding to Peter than to the other Apostles and so made him head of all his Church WHIT. p. 744. It will not follow vpon this place that Peter had greater authority to feed or that he only must feede all for he said to them all alike Matth. 28.19 Goe yee teach all nations and Iob. 20 21. As the Father sent me so I send you Therefore he spake so often then to Peter to confirme him after his grieuous fall that he might not doubt of his Apostolicall calling as saith Augustines treatise on Iohn 123. so that it no whit concerneth the Pope therefore Peter is the chiefe principall Pastor of the Church The Lord made two great lights the Sunne g DVR The Pope vseth this as a similitude to amplifie not as an argument to prooue by authoritie WHIT. pag. 746. This is an idle shift a similitude is an argument and Johannes Andraeas would prooue hereby that the Pope excelleth the Emperor in dignitie seuentie times seuen degrees the Moone therfore the Pope excelleth the Emperour in honour and greatnes Heere are two swords therfore the h DVR VVe gather nothing hence but vvhat Bernard did saying This sword of temporall povver is thine