Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	bishop_n	church_n	succession_n	1,636	5	10.2155	5	false

Text snippets containing the quad

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

because he was iniurious to the Apostle a blasphemer a naughty man a wicked fellow Gregorie Massonius esteemeth more of one Caluin then of an hundred Augustines a hundred is but a few ſ Lib. cent Henrie 8. Reg. Aug● Martin Luther careth not a button if there were against him a thousād Augustines a thousand Cyprians a thousand Churches I thinke it will be to no purpose to wade any further in this matter for who may maruell if they that thus raile against these worthy men haue also been saucy against Optatus Athanasius Hilarius both Cyrils Epiphanius Basill Vincentius Fulgentius Leo and Gregorie the Romane And yet if there may be any iust defence of an vniust cause I do not deny but the Fathers haue wheresoeuer you reade in their workes such matter as may cause the Aduersarie to take pepper in the nose so long as they follow their owne humours For they that cannot away with prescript daies of abstinence how is it likely that they can abide S Basill S. Gregorie Nazianzene S. Leo and S. Chrysostome who haue set forth in print g z●ch 13. Praef. in cent 5. very godly sermons concerning Lent and Ember daies as things vsually at that time obserued among Christian people Can those men chuse which haue sold their soules for riches bodily pleasure daintie fare and fine apparrell but beare deadly hatred to S. Basill S. Chrysostome S. Hierome and S. Augustine whose excellent bookes of the order rule and vertuous life of * But these Monkes were most vnlike to ours Monkes are vsually in euery mans band May they that haue intruded seruill will into man that haue cut off all Christian funerals that haue set on fire the reliques of Saints continue friendship with S. Augustine who hath penned three whole bookes of mans * But in these bookes he doth not establish freewill freewill t Lib. 22. de Ciuit. Dei cap. 8. ser de diuers 34. sequent one booke of care to be taken for the dead one long chapter of that his noble worke De ciuitat Dei concerning miracles wrought at the Churches Chappels and sepulchers of holy Martyrs and certaine Sermons of the same matter Can such as measure faith by their own captiousnes refraine from anger towards S. Augustine of whose penning there is extant a notable o Cont. epist Man quam vocant fundam c. 4. Epistle against Manachie wherein he confesseth that for his faith he will cleaue vnto * Yet in that very place Augustine preferred truth before all these Antiquitie vnity continuall succession and to the Church which by prescription alone challengeth amōg so many heresies the title of Catholike u Li. 1. cont Pa●men Optatus * This Optatus is an old Father newly printed Bishop of Miletan confuteth such as tooke part with Donatus by the Catholike cōmunity Their wickednes he accuseth by the decree of the Pope Melchiades he reproueth x Lib. 2. their heresie by the succession of the Bishops of Rome He displaieth their y Lib. 3. madnes by their dafiling both of the blessed Eucharist and also of the holy oyle He abhorreth their z Lib. 6. sacriledge in breaking downe of holy Altars whereupon Christs body is laid and also in polluting of the Chalices which contained Christs blood I would gladly know what they thinke of Optatus who is commended by S. a Aug. lib. 1 cont Parmen De Vnit. ca. 16. lib. 3 de Doct. Christ c. 40. Augustine as a worthy and Catholike Bishop not inferiour to S. Ambrose and S. Cyprian and whom S. b Fulgent li. 2. ad Monim Vide epist. Synod Alex. ad Feli. 2. Fulgentius also recordeth to haue been an holy man and faithfull Interpretor of S. Paul not vnlike vnto S. Augustine and S. Ambrose They reade S. Athanasius Creed in their Churches Do they for all that beare him any good will who hath highly commended as an auncient writer in an exact booke S. Antony that hermite of Aegypt and also hath humbly appealed with the Councell of * A counterfeit Epistle Alexandria vnto the Sea Apostolike of S. Peter How often doth S. Prudentius in his Hymnes pray vnto the blessed Martyrs what Hymnes doth he endite in their praise how often doth he worship the King of Martyrs at their ashes and bones will they allow of this man S. Hierome in the defence of Reliques and honor of Saints writeth against Vigillantius and for the preheminence of virginitie against Iouinian will they tolerate this An high solemne feast was kept by c Vide Epist de Ambros ad Epist It al. Fom 3. Sil●● tiusdem Amb. Epist. 85. Item Serm. 91. S. Ambrose in the honor of his Patrones Geruasius and Protasius to the great reproach of the Arrians which act the holy d August lib. 22. de ciuie Dei cap. 1. Fathers haue highly commended and God himselfe adorned with many miracles will they be friends with S. Ambrose c Greg●r Tur. lib. de gloria Mar. cap. 46. Metaphrast S. Gregorie the great that Apostle of * Gregorie the great was neither our Apostle nor an Apostle at all ours is flat on our side and for that title is hated of our Aduersaries whom Caluin in his fury doth deny to be brought vp in the f Iust. lib. 1. cap. 11. n. 5. schoole of the holy Ghost because hee called holi● Images the books of vnlearned people A whole day would not be enough for me to reckon all the Epistles Sermons Homilies Orations Treatises and disputations of the old Fathers wherein of set purpose both grauely and eloquently they haue confirmed our Catholike doctrine So long as these bookes of these Fathers shall be sold at the Stationers shop in vaine are the hauens and sea coasts watched so narrowly to no purpose are houses coffers and chests straightly searched to no end are penall proclamations set vpon so many gates For none of our late writers neither Harding nor Sanders nor Allen nor Stapleton nor Bristol do more vehemently inueigh against these their new found dreames then those Fathers do whom I haue named which things when I well considered my courage began to rise I had a desire to fight in which conflict on which side soeuer the aduer sarie shall start except he yeeld due honor vnto God he shall haue the foyle if he allow of the Fathers he is caught if he disallow of them he is no body Thus it fell out when I was a yong student at Oxford * This word Bishop Iewel did neuer eat neither wil we euer renoūce Iohn Iewel the captaine of English Caluinists challenged in most bragging sort all Catholikes at Paules Crosse in London vrging and alledging like an hypocrite all the Fathers that euer flourished within sixe hundred yeares after Christ. Certeine worthy men which then for religion liued as banished men in the Vniuersity of Lonan thoug through the iniquity of the time they

you Ireneus Victor Polycarp Cornelius Cyprian Sixtus Laurentius are ours But I affirme that all these do belong vnto vs let vs then consider how you will perswade vs they are yours Telesphorus enioyned a more strict obseruation of Lent fast appointed by the Apostles e DVR But J proue it by these witnesses Augustine Hierome Basil Ambrose Epiphanius Clemen● WHIT. pag. 862. And I proue the contrary by the Fathers August Epist. ●6 writeth plainely that neither Christ not his Apostles ordained any certaine time for fastings And so not Lent Tertul. aduer Psychicos In times past Christiās indifferently fasted of their owne free will as euery mans time and occasions required and not by any cōmand of new gouernmēt Doth not this ouerthrow the necessary obseruatiō of Lent Chryso in Mat. hom 47. freely confesseth that Christ did not command vs to imitate his fast But what is Lent but an imitation of it Further Montanus was the first who brought vp set solemne daies of fastings Euseb lib. 5. cap. 17. Finally Ireneus in Eusebius lib. 5. cap. 26. sheweth that in the Primitiue Church there was great variety about the keeping of this fast and that this difference began not in his time only but was long before Therefore it is false that Christ and his Apostles appointed the fast of Fortie daies I deny that the Apostles ordeined any such Len●en fast or that Telesphorus commaunded a more precise obseruation thereof The Apostles were farre from ordeining and Telesph●rus from reuiuing so great superstition Clemens his Constitutions where this is reported are not sufficient authoritie But if this fast were prescribed by the Apostles I wonder how afterwards it was discontinued so as it should bee necessarie for Telesphorus to enioyn the keeping of it more precisely especially seeing such strife was in the Church about the celebration of Easter The epistle of Telesphorus wherein he commaunds the 7. weekes fast hath the same authority with the rest of your decretall epistles of your Pope which were not framed by the most holy Bishops themselues but coyned since by the most impudent Parasites of the church of Rome Jren. lib. 4. cap. 43. Ireneus say you declared the Apostolike faith from the succession and sea of Rome So he might well then for as Ireneus elsewhere saith They retained with the succession of Bishops the gratious succession of truth for succession is nothing worth without truth Your Chaire and Sea hath Bishoply succession it hath not the succession of truth Victor say you by his edict subdued Asia He endeuored it indeed Campian but failed of his purpose for being a man very passionate he would needs excommunicate all such Churches of Asia as refused to keepe Easter according to the Romane custome When he began thus insolently to abuse his authority f DVR Neither Ireneus nor any other denied to Pope Victor this power to excommunicate the Churches of Asia WHIT. pag. 863. But Eusebius wri●eth lib. 5. cap. 25. that both Ireneus and many other Catholike Bishops sharpely reproued him for assuming that power Ireneus tamed and restrained him As for the controuersie about Easter Victor was so farre from composing and ending it that it cōtinued vnto the g DVR By the same reason you may say the Coūcels decree preuailed nothing to endi●●● controuersie WHIT. pag. 864. The reason is good proueth that whē he could preuaile neither by examples reasons nor threatnings that those Churches did not accoūt Pope Victor for the head of the Church And though after that Councell of Nice some Churches obserued the Passeouer after another manner yet the most Churches followed the iudgement and authoritie of the Councell So the Councell preuailed more then the Pope could doe Councell cell of Nice You may see how well Victor subduer all Asia Polycarpe in the question about Easter went to Rome Smyrna gathered his reliques Wonderfull reasons Polycarpe went to Rome to consult with Anycetus about Easter and Smyrna gathered his reliques ergo Polycarpe is yours Doth not the learned Vniuersities make you ashamed of this childish sophistrie h DVR Enuie maketh you forge an vntruth And whil for eunie you pine avvay a● the honor which is giuen of Christians to the reliques of Martyrs you imitate the Jewes and the Diuell WHIT. pag. 865. I haue spoken neither lesse nor more then Eusebius hath written who thē liued After we had gathered his banes being more precious then pearles and gold we buried them where it was thought sit And as for the reliques of Sai●ns I enuy them not the Saints themselues I euer honorablie remember But that the reliques of Saints were worshipped with religi●us honor as they are in your Church you shall neuer be able to proue His bones indeed were gathered by the Church of Smyrna not to worship them but to bury them as Eusebius in the same place recordeth But why are Cornelius and Cyprian yours forsooth because Cornelius abolished the i African error and Cyprian had him in great reuerence Oh wonderfull Iesuiticall Logick l DVR His supreame authoritia appeareth in this because hee decreed that controuersie being not the Bishop of Africke but of Rome WHIT. pag. 866. Saint Paul confuted many errors of the Churches of Galatia Co●inth Rome and diuers others yet was hee neuer supreame Bishop So did Augustine But what error did he suppresse was it touching Baptisme by heretikes that he neuer could doe but Cyprian and the Bishops of Africke constantly held it which proued they neuer acknowledged that he had any such authoritie who can chuse but be much moued with such strong reasons But let vs heare another Sixtus is ours and why so Seauen of the Clergie ministred vnto him while hee serued at the altar Seauen Deacons helped Sixtus to celebrate the Lords supper ergo Sixtus is yours If this reason be of force let him be yours hardly I will not striue with you about him but herein is nothing why he may not as well be k DVR Pope Sixtus a Priest offred vp the body and blood of Christ Deacons assisting of him could not bee a Caluinist but on our side WHIT. pag. 868. As if we had no Deacons who helpe the Minister when he celebrateth the Lords Supper ours as yours Doth it become you Campian thus to trifle thus to abuse our patience What followeth Laurence is yours how so I pray you Our aduersaries haue cast him out of their Calouder We remember him with reuerence as a saint and a friend of Christ though we worship him not as God But Prudentine prayed vnto him a thousand yeares agoe Giue leaue Campian to a Poet to vse poeticall auersions from whence yet no strong reason can be drawne But if Prudentius were something too superstitious what is that to vs Now you recken vp virgins C●cilia Agatha and others but what haue they done why they should not be ours When the Tyrants examined them of their faith they

would follow that God himselfe the author of nature is culpable And so proceedeth vtterly denying that he had any purpose in those bookes to speake of that will which is made free by Gods grace And whatsoeuer in these books passed his pen which seemed to fauour the Pellegians then Patrons of freewill as you are now all that he carefully collecteth out of the whole worke and cleareth it from their cauils Haue we any cause to be offended with Augustine which in this question is not against vs And that you may plainly perceiue how indiscreetly you alledged these bookes of free-will marke what hee writeth of the will of man in those same bookes n DVR Wherto tendeth this but to bewray your ignorāce all Catholikes beleeue that the will of man though free is able to do nothing to merit heauen by but by the grace of God And you are ignorant that the freedome of will consisteth in this that by no necessitie it is carried to either part WHIT. pag. 382. Pelagians in former time beleeued as much But as Pelagius affirmed that the will was only helped with grace and not made good by grace so you teach that no new will is infused but the natural is helped and as it were vnloosed by grace which is not much from Pelagianisme for both of you defend that the liberty of wil remaineth in mans corrupt nature that it need not be giuen him from aboue but only by the helpe of grace to be drawne out of certeine difficulties in which the corruption of sinne had left it And as for my ignorance I confesse it and thinke it more learned then your knowledge for if those who do things necessarily do them not freely then neither God nor the diuel worketh not freely for God worketh well and the diuell euill necessarily So you see necessity is not opposed to freewill for not necessity but force and compulsion taketh away the freedome of the will Hold thou fast saith Augustine this principall of piety Delibere Arbit 61.2 cap. 20. that no good thing happens vnto thee either when thou thinkest or vnderstandest or any way imaginest which is not from God And this was Augustines constant opinion of freewill after that being stirred by the Pellagians he throughly vnderstood the question viz. that he iudged it to be vtterly lost and gone o DVR The meaning of the place is this that man so lost his freewill that be lost himselfe yet so as no man in his right wits will deny but he is a man still WHIT. pag. 384. You graunt as much as we desire for as man lost himselfe and yet remained a man but not such as he was good iust holy indued with perfection but cleane changed so the free will of man was lost not that no wil remained but that it was changed from good to euill for we say not there is remaining no freewill at all but no good wil as we affirme not there is no man at all remaining but no good man Man saith he by abusing his free-will lost both it and himselfe Enchir. 3. But yet further you vrge Augustine against vs for say you they that make their captious deuises the rule of their faith must not they bee offended with Augustine which hath an excellent Epistle against Manicheus An Epistle Campian do you call it it was euer accounted a booke but what is there in that Epistle as you call it against vs in which he professeth himselfe to agree with Antiquity vnity perpetuall succession and with that Church which alone amongst so many heresies hath attained vnto the name Catholike by prescription We also agree with that Church which hath all these And yet to these must be added as Augustine saith in the same place sincere wisdome and truth else all the other bind vs not for they are of no value without that wisdome but this wisdome and truth though without these is of it selfe to bee preserred before all things so saith Augustine Cont. Fundam cap. 4. if the truth appeare manifestly so as it cannot be doubted of it alone is more to be esteemed then p DVR Augustine affirmeth that these cannot be without the truth WHIT. pag. 387. Nay Augustine sheweth the contrarie for if truth cannot be separated from these he had spoken very vnfitly when he said he preferred the truth before all these If you can take or rightly challenge the possessiō of truth in the next place you may inquire of Antiquity Vnity Succession all those reasons that keepe me in the Catholike Church Thus then Augustine setteth more by the truth it selfe alone and sincere wisdome then all those things you mention Antiquity Vnity Succession and we perceiuing this truth and wisdome so manifestly in our Churches that none that will see the truth can doubt whether we hold the truth or no do willingly giue you free liberty to bragge whilest you list of antiquity vnity succession without the truth There is then as you see no cause why we should be angry with Augustine either now or before But at length you leaue Augustine and call out Optatus Bishop of Miletum of whom you say you desire to know what our opinion is I verily thinke he was a good Father and very like vnto Augustine and I take the things to be true which many worthy men haue said in his commendation But he disproued the Donatists by the communion of the Catholike Church Why should he not or what doth that cōcerne vs Augustine also obserued the same course and it was a good motiue that the communion of the Church should be obiected to the schismaticall Donatists which seditiously without cause separated themselues from the Church But wee deny your Church to be Catholike and therefore you cannot thus conuince vs though Optatus might therby confute the Donatists It must first appeare that it is the Church before we can be conuicted of schisme The q DVR So indeed Caluin answereth but it will not serue your turne for Opratus proueth himself to be in the Catholike Church because he ioyned himselfe to Saint Peters chaire WHIT pag. 388. And what call you Peters chaire the externall seate or the succession of Bishops you shall neuer proue it and the contrary I cen easily obiect out of Optatus himselfe Optatus calleth Syritius Bishop of Rome his fellow and the companion of other Bishops who held a sound and Catholike iudgement With all those Syricius agreed in one society and fellowship by their letters sent one to another as witnesses of their consenting in doctrine and lawfull ordination Optatus then proueth that he was a Catholike because he kept the Catholike confession and coniunction with Syrrcius and other Bishops Finally his argument was good against the Donatists who did separate themselues from the communion of the Catholike Church while they consented not with these Churches where the doctrine of the Apostles and a lawfull ordination of Bishops did

2. cap. 35. whom they vsually called Atheist but an other Aetius the likenes of the names deceiued you To that you obiected concerning Vigilantius and Iouinian an answere is formerly giuen a DVR You speake vvit●ilie but you must of necessity do the one WHIT. pag. 884. If they haue defended any thing against the Scriptures they are heretikes but if not they cannot bee condemned by the iudgement of any Church for my part I neither meane to defend them nor can I greatly accuse th●m If they were hereticks conuince them of some error they held against the scriptures Hieromes passions can make no man an heretick Now you bring in the swarme of hereticks Macedonians Pelagiās Nestorians Eutychians the M●●otholites and Iconomachs These first we hate as hell it selfe those last haue committed nothing deseruing the name of hereticks To set vp and worship Images is hereticall but not to ouerthrow them What you iudge touching Luther and Caluin● is nothing materiall whiles they liued they nothing regarded you now they are dead they despise you what will you conclude at length from this hereticall companie A●● these you say forsooke the gouerment of your Church and were ouerthrowne by them Nay Campian these were your forefathers and you their progenie and successors for your monster of Poperie hath been hatched by the impure commixtion of all heresies But you now appeare out of hell Lands and are come to land and wheresoeuer you cast your eyes or thoughts All is your own as you say all subiect themselues and subscribe to your religion Me thinks I see that brainsick Merchant who standing by the sea and beholding the ships cried out all he saw was his owne otherwise such senselesse dreames could not proceed but from a wit and iudgement exceedingly weakned Sedes Apostolica For say you the Romane succession witnesseth in which Church as Austen speaketh the Primacie of the Apostolike chaire hath alwaies had the preeminence Many causes there were why speciall accompt in times past should be made of the church of Rome especially for that Rome was the seate of the Empire as approued in the Councell held at Constantinople Concil Constantinop 1. cap. 5. b DVR VVhy then may not he that is Bishop of this Church be ouer all other Bishops and so the Prince of Priests the chiefe Priest and supreame head of the rest WHIT. pag. 885. Because authoritie and dominion is not proper to them who are more excellēt then others which may bee shewed by infinite examples Who can be ignorant that the tribe of Iudah was the chiefe the first and the Prince of the other tribes will it therefore follow that the head of the principall family in this tribe had authoritie ouer all other tribes Aristotle was accounted the prince of Philosophers Homer of Poets Hippocrates of Physitians Apelles of Painters did they therefore exercise authoritie ouer all the rest of the same profession So though for a long time together the church of Rome for many respects was excellent among the rest yet it neuer had domination and rule ouer the rest of the Churches of Christ I graunt therefore tha●●his Church was accompted the supreme chiefe greatest and the principall preferred before other Churches Trow you hence to conclude the Bishop of Rome is the chiefe and principall Bishop or head of the Church Concil Carthag 3. cap. 26. Dist 99 prima sedis Austen himselfe forbid it in the Councell of Carthage viz. that the Bishop of the chiefe Sea should not be called Prince of Priests or any like title Although then the holy Fathers for diuers respects gaue the preheminence to the church of Rome yet ●●d they neuer acknowledge c DVR This prohibition was giuen by the Fathers because they knew that a● the soueraignty of the Apostolike Chaire did euer flourish in the Romane Church so they did not doubt but the manner of the chiefe Priest did appertain● onely to the Bishop of Rome WHIT. pag. 885. Nay the proh●bition of the Councell did as well concerne the Bishop of Rome whom all acknowledge to be the Bishop of the chiefe seate as the Bishops of other Seas Therefore for the time he obeyed the decree of the Councell and was content with his names and refused to be called the soueraigne chiefe Priest that infinite p●●●●●●●ll authority which he now challengeth neither ●●d other Apostolike Churches whether they were founded by the Apostles themselues or by some of their schollers yeeld any testimonie of truth to the church of Rome Heere you stick in a quagmire and ●●e faine by intreatie to beg that which by strong reason you should prooue and cannot But you vrge further and recompt the Pastors of seuerall countries to wha● end I pray you The remainder● say you of the labours of all those that haue published the Gospell in all nations farrs and wide all present vnto vs this same religion which Cathol●kes at this day professe What could be affirmed more weakely for the Greeians are opposite vnto you which vnto this time haue their succession of Bishops not interrupted And further the spye● which you send in your new found lands haue found in the furthest coasts thereof many monuments of that faith which we mainteine Os●rius neither may you preferre vs before them at least afore all you ought to preferre the truth Aristot. as the Philosopher saith But if you thinke your Popes and other glorious titles more auncient then the Gospell what can you alleage why Christ should not denie you to belong to him seeing you value any thing more then him Heere you tell vs of Princes Princes Kings C●sars Emperours and make a goodly shew of names as your manner is At length you mētion our noble Queen● Elizabeth and will needs teach her her dutie But she Campian needs no such Masters ●say 48. or instructiors She knoweth her selfe to be the nursing mother of the Church and that by diuine dispensation and accordingly doth she with all watchfulnes and care procure the good thereof and labours by all possible diligence to preuent all dangers intended by you and your adherents You say of Caluine and these Princes 〈◊〉 you haue spoken th●● 〈◊〉 heauen can no● containe thē But it passe●h your skill to pronounce certainely hereof nay your Pope himselfe cannot with all his might pull Calui●● out of heauen not any of them whom Christ hath made witnesses of his truth As for you and your fellowes we wish you not the gallowes but saluation I desire to hope the best of you and I doubt not but you might attaine to the knowledge of the truth in controuersie betwixt vs if for the time you could lay aside all preiudicate opinions and consult with the word of God and the holy Fathers of the Church As for the societie of Iesus whereunto you are admitted it braggeth that it is wholie at the Popes dispensation and loues Gregory the 13.

256. nota 68 A belieuing man may haue remission of his sinnes though the Minister who pronounceth it intend no such thing pag. 256 69 It is not the dutie of the Minister of the Gospell to reade prayers by the houre but to giue diligence to reading exhortation and doctrine pag. 257 70 Christians are bound to obey the lawes of Magistrates but are freed from the religion of them Their particular lawes binde not the conscience though men must obey their gouernment for conscience sake pag. 267. ●58 nota The summe of the ninth Answere touching the sophismes of the Aduersarie 1 Iesuits be chiefe Sophisters and kings of all other in the kingdome of Poperie pag. 263 2 The sophismes of the Papists by which they would ouerthrow the marriage of Ministers and Deacons pag. 264 3 Pope Innocent thought marriage dutie to be an vnholy thing ibid. nota 4 Their sophismes for the Popes supremacie and his excellencie aboue the Emperor that he is not to be reprooued that he cannot erre pag. 265. 266. 267 5 Though one Pastor haue rule ouer one flocke it followeth not one must haue ouer all ibid. nota 6 Their sophismes for priuat Masse the Priests communicating alone that the people must haue onely one part pag. 267 7 Their sophismes that prayers must bee in an vnknowne 〈◊〉 us that the people may not reade the Scriptures pag. 268 8 Their sophismes that the bread is Christs bodie and that it is to be worshipped that election is for merit ibid. 9 Their sophismes that the sicke should bee anoynted that marriage is a sacrament That a Monkish life is warrantable by the examples of Elias and Iohn Baptist but it is vnsound pag. 269. nota 10 Their sophismes that there are seuen Sacraments that images must be set vp in Churches That we are iustified by charitie and not by faith ibid. 11 Their sophismes that men haue free will that Christ deliuered the Fathers out of Lambus that the authoritie of the Church is aboue the Scripture pag. 270 12 Their sophismes that all things are not written which are necessarie to saluation That men passe thorough the fire of Purgatorie to eternall life pag. 271 13 The place 2. Thes 2.15 doth not establish traditiōs ibid. nota 14 The 1. Cor. 3.15 doth not prooue Purgatorie ibid. nota 15 Some sophismes of Campians ibid. 16 It is no sophisme from the commendation of mariage to ouerthrow the vow of virginitie pag. 272 17 The Prelates haue spoken most basely and impiously of mariage like to the ancient Heretikes pag. 273 18 They prefer virginitie before it without any Scripture and yet they make it a Sacrament and virginitie none pag. 272. nota 19 Mariage is honourable in all and impure in to degree pag. 273 20 Protestats vse no sophisme in disputing against merits ibid. 21 Papists teach that their merits dipped in Christs blood doth merit saluation that is that Christ hath merited by his blood that men might merit saluation pag. 274 22 That good works cannot merit is proued ibid. nota pag. 275 23 Neither Angels can nor Adam could merit any thing ibid. nota 24 Protestants vse no sophisme in disputing against worship of Saints ibid. 25 Saints are not to be worshipped or prayed vnto 275. nota 26 Duraeus saith the Saints are in farre distant places at once 276. nota 27 Papists blasphemies touching the Virgin Mary ibid. 28 Protestants vse no sophisme in disputing against the Masse and Purgatorie 277 29 Neither Masse nor Purgatorie is to be found in the scripture neither the names nor the things are there ibid. 30 In the Supper th●re was no sacrifice neither now can be nor vnbloodie sacrifice 278. nota 31 There is neither the name nor the office of a Priest in the new Testament appropriated to any one kinde of men 279 32 There is no sacrifice in the Gospell but that which is common to all to offer 280 33 The Church hath lawfull power to chuse her Ministers 280 nota 34 The Papists choise of meate and their set daies of fasting are ridiculous and superstitious 281 35 The examples of Elisha Daniel and Iohn Baptist will not warrant Popish fasts 282. nota 36 S. Paul reprooued the Galathians for obseruing dayes and times because they accounted it necessarie to saluation as Papists doe now teach 282. nota 37 Papists fastings condemned by the 1. Tim. 4.23 and differ from the old Christian fast ibid. 38 Ae●●●s was not condemned of the Church as an heretike for iudging of fasting as Protestants doe 283. nota 39 Auncient Christians fasted voluntarily not by canon or precept ibid. 40 The word Sacraments are the true notes of the Church 283.284 41 The Fathers in the greatest matters are wholy the Protestants 285. nota 42 Papists preferre the Fathers before the Canonicall Scriptures ibid. nota 43 By Aquinas his iudgement things are necessarily prooued by the Scripture but only probably by the Fathers ibid. The summe of the tenth Answere touching all manner of Witnesses 1 It is Campians witlesse kind of reasoning whē an enumeration of all kind of witnesses to cōclude all are on his side 299 2 They only find the way spoken of Isay 35.8 who are taught by Christ and be holy 300. nota 3 In visible particular Churches are good and bad not in the inuisible Catholike Church ibid. nota 4 No Iesuite nor any Papist can be in heauen because they haue the marke of the beast 301 5 Many Bishops of Rome are in heauen but neuer a Pope ibid. 6 Ignatius was not on the Papists side because he taught that a Bishop was aboue a King for Protestants hold the same for the administration of the offices of a Bishop Yet the King aboue him in commaunding him to doe them and in pu●●shing him if he neglect them 301.302 7 Protestants receiue Traditions so long as they agre with the writing● of the Apostles ibid. 8 Neither Telesphorus reuiued nor the Apostles ordained the fast of Lent ibid. nota 303 9 The decretall epistles of the Pope were not framed by them but by their parasites ibid. 10 I●enaeus allowed not the succession of Bishops in Rome but while there was succession of truth with it ibid. 11 Victor could not make the Churches of Asia keepe Easter after the manner of the Romane Church but the Councell of Nice preuailed more ibid. nota 12 The Church of Smyrna neuer gathered the bones of Polycarpe for reliques but to burie them 304 13 Cornelius the Pope could neuer abolish the error which Cyprian and the Church of Affrike did hold ibid. nota 14 Sixtus was no more on the Papists side then on the Protestants because he had Deacons to help him to celebrate diuine seruice ibid. 15 Helen● i●●he found the Crosse yet she worshipped it not as P●p●●t● do a●d th●t with ●a●r●a 305. nota 16 Mon●●● de●ired not to be sacrificed for at the M●●●e for remission of sinne but to be

suppose that we did euer attribute thus much to these Councels that we iudge all that to be necessarily embraced whatsoeuer they haue decreed heare you now what our Church hath thought and ordained of these generall Councels Councels not only may erre but also sometimes haue erred In the Artic of Religion Artic. 21. and that in these things which belong to the rule of piety and therfore whatsoeuer by them is decreed as necessary to saluation hath no vertus nor authority vnlesse it may be shewed that it is taken ou● of the holy Scriptures Cite you now these words and then contest as you call it your sweet coūtry And in like māner this your most deare countrie in which you were borne brought vp and graced doth contest intreat and beseech you by all those things which are vnto you most swee●e and best esteemed that you desist any more in this b●dde cause to be troublesome vnto her that you will no● corrupt her children with an impious and strange religion that you will make more preciou● account of her dignity then of a forraine enemie and that you would at length returne thither from whence you haue stra●ed And surely you would not contemne this speech of your country if you could euen for a litle space lay aside that preiudicate opinion which you haue sucked from Rome and brought with you hither into England But let vs heare what is this your contestation If say you you will re●erence these four● Councels you will chiefely hon●r the Bishop of the chief● S●● that is Peter And so do we ascribe great honour vnto Peter and that worthily neither doe we contend with you about him but this affirme that those things which were proper vnto Peter cannot in any wise appertaine to your Pope who was neuer like either Peter or Paul And in truth what madnes is this so insolently to bragge of Peters great vertues when in the meane time you cannot proue that your Popes are indued with any such Do you suppose that any man that is in his right wits will thinke that Peters faith piety and all the rest of his vertues haue bin deriued to your Pope by a lineall descent from so many other Popes of whom a great number were not men but monsters This doubtlesse is a grosse dotage and fit to be taken away Quouis helleboro dignum with the mad mans purge and as one saith for those diseases reprehension is the best ma●●●r of cure Should I entitle your Gregori● the 13. who now gouerneth at Rome with the name of Peter doth he teach doth he feed Christs sheepe surely he cannot Doth he performe the duty of an Apostle or of a Bishop nothing lesse How therfore doth he demeane himselfe Sitting in the Vatican he prouoketh to warre moueth seditions armeth subiects against their Princes and filleth the whole world with vpro●●●● Did Peter thus behaue himselfe is this to be Peter can you deny that these things be true and shall I then yeeld vnto him the like honor that is due to Peter being so vnlike him in conditions But let vs further examine your words You will say you chiefely honor the Bishop of the chiefe Sea that is Peter but by what Councell doe you proue that necessary you alleage the Councell of Nice Can. 6. In which there is not so much as any mention of the Bishop of the chiefe Sea or of Peter neither in truth could any thing be produced of greater force against your Bishop then that decree of Nicene Synode for it matcheth all Metropolitanes and Patriarkes in an equall ranke of honor with the Bishop of Rome neither doth it attribute any more to him then vnto the Metropolitanes of Antioch Alexandria and the rest of the other Prouinces If you please you shall heare the words of the Councell Concil Nicen Can. 6. d DVR This cause by you alleadged maketh much for establishing the authority of the Romane Sea ouer all Churches For vvhen as the Fathers to proue the authority of the Bishop of Alexandria alleage the custome of the Church of Rome they shew hereby that Alexandria dependeth vpon Rome as the mother Church frō which she hath all her authority And that this was their mind appeareth by the words of Paschasmus the Popes Legat in the Councell of Chalcedon is also proued by the 39. Canon translated out of Arabicke into Latin The same Fathers likevvise assembled at Sardis approued the Supremacy of the Romane Sea WHIT. pag. 299. Nothing could be alleadged more direct against the Romish Supremacy then this Canon wherin their own proper limits of iurisdiction are assigned to euery Metropolitane For if the Pope should rule ouer the whole Church it had bin absur'd to limit euery one their owne borders wherein they should haue supreame authority according to the custome of the Church of Rome Neither doth this proue the supremacy of the Romish Church because they alleadge her custome and example as you ignorantly inferre seeing an example may be taken aswell from an equall or inferiour as from a superious It is no maruell if Paschasinus being the Popes Legate spake for the supremacy of the Romane Sea neither is his testimony to be regarded being a party Your Arabicke Canon is meerely Arabicke and not Nicene for of this Councel there were only 20. Canons written in Greek and not in the Arabian tongue The Canon of the Councell of Sardis helpeth you not seeing the Councell of Africke testifieth that i● was counterfeite Let the ancient custome be in force which was in Aegypt Libya and Pentapolis that the Bishop of Alexandria haue the chiefe dignity ouer all these things because also this was the custome of the Bishop of Rome and in like manner at Antioch and in the rest of the Prouinces let the Primacy and authority be receiued vnto the Churches You see Campian I suppose that no extraordinary prerogatiue hath been giuen to the Bishop of Rome and that his Prouince and Iurisdiction hath been circumscribed within determined bounds and borders Ruffin lib. Decim● And after this same manner doth Ruffinus if you do not credit vs interpret this Canon This Auncient custome is obserued at Alexandria and in the citie of Rome that the Bishop of Alexandria take the charges of Aegypt and the Bishop of Rome of the Churches of the cities neire adioyning And therefore let the Bishop of Rome take care of the bordering Churches of the neighbour cities with which the Nicene Synode hath enioyned him to rest satisfied and hereafter let him not trouble himselfe with the care of our Churches which appertaine not vnto his charge And so you see that if you had been well aduised you would neuer haue mentioned this Councell Act. 4.16 But you adioyne also vnto this the Councell of e DVR The Councell of Chalcedon standeth so directly for the supremacy of the Romane Sea that you ca with no shifts auoid it For therein

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●