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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	john_n	send_v	6,701	5	6.5145	4	false

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

without faith but to his perdition who receiueth the Sacrament that monster I doe abhorre and detest with mine whole hart You adde therfore they haue made no more reckoning of the Baptisme of Christ then of Iohns that is a meere ceremonie I am not ignorant what the Fathers thought of the Baptisme of Iohn But I heed what the Scriptures teacheth not what they imagined In them both there was the u DVR But Matth. 3.11 Iohn baptised with water only Christ with the Spirit WHIT. pag. 669. Here is no comparison betweene the Baptisme but the persons for not Iohn only but not Peter nor any Minister of the Gospel can giue the holy Ghost to those whom they doe baptise Men giue but the outward signe it is Christ who giueth the Spirit DVR VVhy vvere they Act. 19 4.5 baptised againe vvhom Iohn had baptised if it be the same Baptisme WHIT. pag. 671. They were not rebaptised as Ambr●se saith de Spirit Sanct. lib. 1. cap. 3. And the 5. vers being S. Paule● words they are to be vnderstood not of those Ephesians but of the people whom John baptised As if S. Paul had said John taught those who came to his Baptisme to beleeue in Christ who was to come and they when they heard it were baptised in the name of the ●ord Iesus From this then can be gathered no differenc● of thes● tvvo Baptismes same ceremonie the same doctrine and the same grace If there were any thing vnlike in these things I refuse not to confesse that the Baptisme of Iohn and Christ were diuers Now Iohn ioyned repentance Mat. 3 2.1● Luk. 3.3 which is the fruit of true regeneration with his Baptisme and off●ed this Baptisme for the remission of sinnes If the Baptisme of Iohn wanted not repentance and remission of sinnes I see not why it should bee held so much different from the Baptisme of Christ And what is the cause * DVR Because that Baptisme did prepare men to regeneration of vvhich preparation Christ had no need WHIT. pag. 673. This is but your coyned distinction for the Fathers speake and answere otherwise Chrys●st in 3. Matth. not that he should receiue remission of sinne by ●aptisme but that be might leaue sa●ctified waters for those who should after be baptised And August in cat ●ur in 3. Matth. Our Sauiour would therefore be baptised not that bee might bee sanctified but that he might sanctifie the waters for vs. why the Fathers demand wherfore Christ who needed no regeneration did come to the Baptisme of Iohn but because they iudged that his Baptisme had the power of regeneration Concerning that which you annexe If you haue it it is well if you want it there is no hurt beleeue and you shall be saued before you bee baptised wee doe not speake so loosely as you imagine For wee will not haue it to be in any ones choice to be baptised if hee will and to leaue it if hee will not Yet wee doe not thinke that Baptisme is so x DVR VVhat If without Baptisme infants may obtaine eternall life is it not your iudgements that it is no burt to them though they want Baptisme But Christ thought farre ●therwise Ioh. 3.5 WHIT. pag. 675. It is a wicked and batbarou● opinion to thinke that they who die before they can come to Baptisme are damned For who will say that the infants of the Iewes who died before the eight day did p●rish And when in former ages they deferred Baptisme till the houre of death did they think it so absolute necessary Will you say that an infant is not of the nūber of the elect because God wil that he die before Baptisme if you will you shall be accounted bold rash and impious As for the place of Iohn Christ doth not thinke that none can come into heauen which wanteth the outward Baptisme The theefe was with Christ in Paradise and yet was vnbaptised with the outward Baptisme But the truth is by water Christ meaneth there the Spirit as appeareth by conference of places Matth. 3.11 As there fire so here water signifieth the power of the Spirit Ioh. 4.10 simplie necessarie to saluation that he that is not entred by Baptisme must needs perish euerlastingly For the saluation of a Christian man cōsisteth in the mercie of God which is not so tyed bound to any Sacraments y DVR God hath shewed his vvill Ioh. 3.5 And ●hen S. Paul makes all by nature the Children of wrath Ephes 2.3 If there be no remedie against this euill in the Scripture but Baptisme what can be but that they vvho die vvithout Baptisme must needs die in the same condition WHIT. 677. God in no place hath shewed this to bee his will that they who die without Baptisme shall perish Of the words of Christ haue ●in spoken which if they be vnderstood of Baptisme they belong only to those who are of growne yeares That by no other meanes we can be freed from the miserable state of nature but by Baptisme is very false For the Spirit of God doth in and without the Sacrament doth communicate his graces as that he cannot saue those whom he will not haue perish without them Where the opportunity of Baptisme is not Gods promise alone is abundantly sufficient of it selfe But whosoeuer either neglecteth Baptisme through heedlesnes or boldly contemneth it him we condemne of very hainous sin For he doth both diminish the Maiestie of Christ and also refuseth his owne saluation But he that committeth neither shal not answere for the fault of another Therefore verie right was that iudgement of Bernard z DVR He speaketh not of infants but of those vvho indued with true faith were preuented by an vntimely death that they could not be baptised WHIT. pag. 680. How truly you speake we may iudge out of the same Epistle For he thus writeth VVho is ignorant that in former times they had other remedies against originall sinne besides Baptisme for to Abraham and his seed vt as the Sacrament of Circumcision giuen to this end But in other nations so many as vvere found faithfull vvee beleeue that they vvho vvere of yeares vvere sanctified by faith and sacrifices but the parents faith did profit their infants yea and vvas sufficient for them If this was so before Christ shall we thinke the condition of infants is now worse not the want but the contempt of Baptisme is damnable Bernard in Epist. ad Hugon In the rest that follow as being small matters you doe but trisle For neither doe you your selfe declare any thing of your owne opinions nor can you reproue any thing in ours But I long to know what you thinke of the faith of Infants I suppose you wil grant that they haue grace For say you Baptisme conferreth grace But will you not yeeld that they haue faith I wish therefore you would teach me to the end you may draw me wholy into your opinion how

cannot long continue But you now begin to presse your aduersaries somewhat more forceably and you demaund of them for example sake by what authority they maime and robbe the corpes of the Bible I answere we offer no violence to this body ne●ther do we cut off any which doe appertain to the substance and perfection of it we dash out no part of it we pull away no member For to vse your owne words we do not cut out any true Canonicall Scriptures but cull out such as are not Canonical but foisted in and counterfeit But you would know who shal be iudge you make Caluin to answere for vs the holy Ghost and you suggesting that he giueth this answere to escape the iudgement of the Church if you enquire how we know these writings which we call Scriptures to be heauenly and giuen by the inspiration of God that is by what testimony we are perswaded that those writings are holy Scripture which are so called I would aske you with as much reason another question how know you the sonne is the sonne or how ye come not to doubt that God is God for we verely haue as much certeinty that th●se bookes are the sacred Scripture commended of the Lord to the Church written by the Prophets and Apostles proceeding from diuine authoritie as that the Moone is the Moone yea as wee are sure of any thing else which by vndoubted knowledge we are full assured of this answere Caluin also hath giuen you Iustit lib. 1. cap. 7. sect 4. cap. 8. toto writing that many things might be produced which would easily proue that if there be a God in heauen the Law the Prophets and the Gospell came from him yea and with many words at large he vrgeth it with most strong arguments such as may satisfie any reasonable man touching the authoritie and credit of the Scriptures There are in the bookes themselues proofes enough both certeine and perspicuous which will proue and demonstrate the credit of the Scriptures that no man need boubt of them But because the sense and reason of man is often times weake and easily distracted into diuers and doubtfull cogitations the inward and hidden testimony of the spirit must be had that men may firmely rest in the Scriptures For though outward testimonies will so conuince vs that for shame we cannot deny the Scriptures to be the word of God yet then only do we attaine a certeine and sauing ful assurance when the same spirit which writ and published them doth perswade our harts of the credit of them And this is that spirit which the Lord hath promised to his Church and which dwelleth in the harts of the faithfull and is as a seale vnto them he that hath not this spirit shall euer in himselfe be vncerteine and doubtfull though he heare the Church a thousand times What is the fault then you find Campian Caluin say you doth make the spirit Iudge thereby to escape the iudgement of the Church by whose authoritie all spirits are tried The iudgement of the Church ought not to differ from the iudgement of the spirit the same spirit gouerneth the whole h DVR What an absurd thing is this that you contemne the voice of the Church and allow your common people to iudge rather of the Script●res and giue all to the spirit when the Fathers haue obiected the Church against heretikes WHIT. pag. 109. We contemne not the voice of the first Church wherein these were written and from thē commended to succeeding Churches But pag. 108. we much regard not the voice of your Romish Church for as we know there is a God though it tell vs not so much so that the Scriptures are the word of God though it be silent and by the same grounds that your Church knoweth the Scriptures to be the Scriptures by the same proofes may euery priuate Christian know them pag. 111. If you know not that the grace of the spirit is necessary to discerne the Scriptures then reade these places John 14 26. 1. Iohn 2 26 27. 1 Cor. 2 14 10. Esay 51 16. Now the same spirit who w●it them seales them vp to vs without which some knowledge may be had of them b●t no faith we may acknowledge them but not certeinly beleeue them without the spirit And if the Fathers haue obiected the Church against heretikes in the like case we will do the same For the testimony of the spirit is not of validity to confute others but to confirme our selues Church and euery particular beleeuer But your Church knoweth not this spirit no maruell then if it dislike the iudgement of the spirit yet I would haue you take this for an answere once for all that the authority of the Scriptures doth not depend vpon the iudgement of the Church for let the Church iudge what it will yet can it neuer by all the authority it hath make the Canonicall bookes to be no Canonicall and that those which are not Canonicall should be had in reputation as Canonical The Scripture hath it owne proper authority in it selfe not borrowed frō another And as little can the Church add authority to the Scripture as it can to God the authour of it But say you how commeth it to passe that the Caluinists spirit alloweth six Epistles which the Lutheran spirit doth disallow you go in a ring making only the repetition of the same things without any proceeding Those Epistles the Lutherans i DVR That the Luthe●an● do not like these Epi●iles t●ey of Magdeburg Centur. 1. lib. 2. cap. 4. tell vs plainely WHIT. pag. 117. What is that to vs who thinke as honorablie of them as you do but if they by the example of auncient ●hurches haue spokē somewhat hardly of those Epistles is there heere any such difference of ●pirits All things are not reue●led to all a like all haue not the like measure of the spirit If any be otherwise minded God will in his time reue●le ●t to him doe not reiect nor dash them out of the new Testament yea they acknowledge them they make vse of them in vnfoulding of controuersies they expound them in their schooles and churches and they reade them both priuately and publikely vpon many of them Luther hath written k DVR By the same reason if Luther should comment vpon certeine of Aesops fables and Illyricus vpon al then by their spirit they are certeinly receiued into the Canon WHIT. pag. 117. And why may not Aesops fables be in the Canon if your Church please seeing your VVolfangus Hermannus affirme the Scriptures are of no more authority then those fables without the authority of your Church But I adde if you would haue seene it that they vsed them in preaching in expounding Scriptures in deciding controuersies and did interpret them both priuately and publikely Commentaries Illyricus vpon all That of the authority of those Epistles in times past the Catholike Church made some doubt they

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 ca● ioyne themselues wee then acknowledge another Church besides that which cōteineth 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 thē 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 sh●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

In the Councell of Ephesus diuers things are conteined vvhich approue the supremacy of the Sea of Rome c. WHIT. pag. 313. Campian cited the Epistle of the Councell to Nestorius wherein there is nothing which any way fauoureth the Popes supremacy the which you perceiuing do rake together other fragments concerning things which are not in controuersie and leaue out those points which make against you Ephesus is alleadged by you with as litle reason seeing it ascribeth nothing to the Bishop of Rome which did not also agree to other Bishops for if you take hold on this that Celestinus the Bishop of Rome was called the holy president most reuerend Father because he threatned to excommunicate Nestorius vnlesse he abiuted his heresie these things are cōmon vnto the Bishop of Rome with others neither was he only intitled reuerend neither could hee alone pronounce iudgment against heretikes But if these would rather please you This is the faith of the Catholike and Orthodoxall Church vnto which all the Orthodoxall Bishops giue their assent you interpret these words amisse For in these words all the Orthodoxall Bishops are said not to assent to the Church but to the faith and that faith which the Fathers in those their letters embraced all Orthodoxall Bishops in euery place haue approued and we also do defend But what now followeth in your contestation Thou wilt say you acknowledge the vnbloody sacrifice of the body and blood of Christ on the Altar And for this you cite the 14. Canon of the Nicence Coūcell in which there is not so much as any mention made neither of vnbloody nor of i DVR The word Sacrifice is in the 14. Canon of the Nicene Councell And in the institutions of this Councell it is said that the Lambe of God is on the holy table which is offered of the Priests without blood c. WHIT pag. 316. It is not to be found in the words of the Councell in the Greeke but they are your words of the Trāslator And cōcerning the institutiōs their authority was alwaies doubtfull in the Church neither do they make for you seeing we grant that in the right vse of the Sacrament we receiue the Lambe of God Sacramentally sacrifice nor of Altar But Deacons are there prohibited to arrogate so much vnto themselues that Bishops or Priests being present they should take vpon them to administer the Sacrament of the Lords supper because it was not lawfull for Deacons to deliuer the Lords body vnto Priests Now it is an vsuall thing to call bread the Lords body because it is a Sacrament of the Lords body neither in the meane time do I deny that the supper of the Lord is called by many of the k DVR The testimonies of the Fathers which you alleadge vvherein the Sacrament is called an vnbloody sacrifice make nothing for you seeing that vvith them is called vnbloody not that is vvithout blood but vvithout effusion of blood WHIT pag. 318. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbloody vsed by them signifieth such a thing as hath no blood in it If therefore this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnbloody sacrifice as the Fathers call it then it is a Sacrifice without blood and not only without shedding of blood Againe if it be a sacrifice wherin no blood is spilt then is it not the sacrifice of Christ for in this blood was shed nor any true sacrifice for there is no sacrifice that hath blood without the shedding therof Heb. 9.22 auncient Fathers an vnbloody sacrifice both because wee retaine the mysteries of Christs death without any blood also offer vp praises thanksgiuing as it were for sacrifices vnto God and therefore Cyrill ioyneth in the supper these together vnbloody sacrifices and praises Cyril ad Regin Eusebius de Demon. lib. 1. And Eusebius writeth that we build an Altar to the Lord of vnbloody and reasonable sacrifices according to the new mysteries Now if you aske what manner of vnbloody sacrifice this is let Eusebius himself answer you in his own words He hath deliuered vnto vs a l DVR Eusebius doth not call it a sacrifice because it is a sole bare memoriall of the new Testament as you suppose but because vvee offer an vnbloody socrifice for a memoriall of a bloody sacrifice WHIT. pag. 323. Neither doe I affirme it for this is not a bare memoriall seeing the thing it selfe thereby signified is therin cōteined in the right vse of it But withall I deny that this memoriall is the same sacrifice which Christ offered as you would haue it for how can a sacrifice be the self same with it of which it is a memorial If therfore this be an vnbloody sacrifice thē it is not the Sacrifice which Christ offered which was bloody the memorial of no other sacrifice See Eus de Demon. l. 1. memoriall of his death which we offer vnto him in place of a Sacrifice Again you propound the eleuenth act of the Councell of Chalcedon which conteineth nothing at all which appertaineth to this matter in hand neither that place of Socrates which you quote Lib. 1. cap. 8 You might haue dealt better and more simply if you would haue cited the words themselues and not only quoted vncertaine and confused notes in the margent but you feared lest you might haue bin too easily discouered vnles you had masked your selfe vnder the vizard of deceite But let vs examine the remainder of your contestation Thou wilt pray say you vnto the Martyrs and all the Saints that they would mediate for thee vnto Christ Thou wilt restraine effeminate Apostataes from wicked copulation Whether the Martyrs and heauenly Saints pray vnto Christ for vs or no m DVR You cānot be ignorant of this that the Saints pray for vs if in the doctrine of faith you insist in the steps of the Fathers WHIT. p. 328. We are ignorāt therof because there is no such thing cōteined in the Canonical Scriptures which should not haue bin omitted if the spirit of God had thought this knowledge necessary Neither is it con●●ouersed what the Fathers thought of it not doth it follow because they haue care of vs they pray for vs neither if they do pray therefore we should pray vnto them we know not but certaine it is that they are n DVR We knovv the blessednes of the Saints in heauen and therefore they are not ignorant of our misery in earth Againe Christ hath reueiled vnto the Saints liuing on the earth diuine and heauenly things and therefore he reueileth to the Saints in heauen vvhat is done in earth WHIT. pag 330. Although we generally know that the Saints in heauen are blessed yet we know not their particular state their actions the manner degree of their happines and therefore if your argument be good it confuteth your self seeing therfore it followeth that they likwise are ignorant of our particular state actions Moreouer Christ

pray God the Father of Iesus Christ that he would open the eyes of your mind and direct you in his waies least you cast away that silly soule so deerely bought which you desire to saue Therefore leaue off to resist the truth and wittingly to ●ick against the prick you cannot by force stop the waues of the sea you cannot darken the beames of the sunne nor restraine the arme of God Falshood driuen back shall giue place and truth at the length resist while you will shall haue the victorie The Conclusion vnto the Vniuersitie men CAmpian most worthy men would present this gift of his vnto you which of what worth it is you can best iudge I will not go about to turne or allenate your affections from him whom I know more firmely resolued then that any such slender reasons can any whit moue you He may I graunt make some shew and get some applause from the vnlearned multitude but that he should be able to beguile you or cast a mist before such and so great iudgements if I should suspect it I should be too in●●tio●s to the Vniuersities Therefore I a● well content that Campian haue such place is your conceipts and affections as he can procure and referre the censure of the matter most willingly vnto you This worke he composed at vacant times us he trauelled if we may beleeue him of his word He would not seeme to write any thing purposely and ●●●rately wherein he both apparantly distrust his cause and bewraies the vanitie of his disposition For whereas before he had prepared it with great deliberation and brought it into England from Rome he would seeme to vs to haue penned it on a suddaine at idle times in his trauaile which plainely shewes the badnes of his cause and argues more then ordinarie arrogancie But this is ordinarie with our Papists to pretend all their writings are done of a suddaine and ex tempore hoping thereby to be easily excused in their errors besides they will hereby make vs beleeue that when they write more deliberately and take greater paines then their writings shall be vnanswerable After Bishop Iewell that famous preacher of the truth had challenged all Papists and called them to the triall of antiquitie some yeares ago certaine bookes were published by men of great name Harding Rastall Dorman but obserue their notable policie When they had been full three yeares in preparing their answere and at length had finished somewhat fearing they should be but lightly respected by the learned and circumspect reader they dissembled their intent alleaging that they were written in hast not with purpose of publishing them but only to satisfie the particular request of some priuate friends what could they haue fained more foolishly or affirmed more featefullie But Campian thought good to follow their politique example affirming this worke of his was made by the way 〈…〉 houres when he at great leisure had prepared is beyond the seas And yet the matter of the booke the manner of his stile and his whole gift as he calleth it is such as I easily beleeue it was rather done in great hast then by mature deliberation For what 〈◊〉 these his ●en reasons but a little summe of slanders laid and drawne together out of the bookes and lectures of Lindane Sanders Canisius Melchior Canus Bellarmine in composing whereof Campian might easily make hast especially seeing his greatest care was not how true but how slanderous all things were that he should set downe For I doubt not but you that are the learned of the Vniuersities perceiue by this time that those things written in this booke by Campian are such as for the matter are most vntrue for the stile spitefull and malitious I testifie before God and I call heauen earth and whatsoeuer creatures in the world to witnes that either there is no truth or those things thus by Campian propounded are most false View it well search it and know it altogether Campian is an aduersary and deceiptfull trust him not he is deceiued himselfe and laboureth to deceiue you By him none can be deceiued but such as willingly will be intangled with error Al things he hath are common only his audaciousnes in affirming and faining any thing it is strange and incredible If it were fit that he should be respected more then Luther then Caluine then Christ himselfe the teacher of truth then he had some cause to hope but seeing this is vnmeete and vnreasonable he can preuaile nothing at all with you by his reasons Night remaines till the day be light but the Sunne rising darknes is dispelled and the truth appearing falshood vanisheth God the father of lights the only teacher of heauenly wisedome vouchsafe vs his spirit that ignorance and deceiue●●●● error being 〈◊〉 we may harken to the voice of that g●●●● Shepheard auoid the inti●●ments and b●●tes of Antich●●●● and may know God the Father in Christ Iesus to whom with the holy Spirit bee all praise and glory as●●●ed for euer FINIS Errata Pag. 29. li●●●1 put in called p. 42. in the note l. ● read●●●cite p. 43. l. 1. r. M●lito p. 43. not● l. 36. r. them p. 53. the not● should be referred to pag. 54. p. 70. l. 1. r. Macari●s p ●3 l. 41. r. 275. p. 83. nota l. 18. r. 294. p. 100. l. 11. r. the. ibid. l. 23. r. reserued p. 104. l. 17. r. words ibid. l. 37. r. the. p. 1●● l. 17. ●● Maslouius p. 137. l. 5. r. principle p. 148. no●● l. ● 1 hold p. 15● nota l. 2● r. d●● p. 161. l. 2. the superiori ● should be in p. 260. at forbiddeth p. 1●6 l. 32. r. Orosius p. 168. l. 20. r. Pope p. 17● l. 10. r. as though p. 176. l. 29. r. when p. 186. l 21. r. lucre p. 18● l. 13. r. ●●cking p 235. l. 25. put in of hell p. 243. l. 10 r. medling p. 253. l. 2● ●●e superior ● should be in l. 17. a● belee●● p. 260 l. 〈…〉 in where are they now p. ●61 l. 23. r. fast p. 266. l. 17 〈…〉 p. 290. nota l. 13. r. your p. 292. l. 10. r. Siluister p. 298. l. 17. r. world p. 305. l. 1. r. 1● p. 310. nota l. 9. r. Pauli ibi l. 14. r. ●7●