Therefore you see there is no reason why for this cause Luther should either find fault with or feare the Epistle of S. Iames. And thus Augustine hath reconciled these two Apostles Iames and Paul that you may see that we are not broachers of any Noueltie Wherefore saith m DVR Augustine maketh nothing for you but against you WHIT. pag. 50. Augustinâ— affirmâ—th directly that S. Iames speaketh of a vaine and fayned faith which is as much as we here produce him for Augustine Aug. quaesâ— 85 quaeâ—t 76. the iudgements of the two Apostles S. Paul S. Iames are not contrarie each to other when the one saith a man is iustified by faith without workes and the other saith that it is a vaine faith which is without workes because S. Paul speakâ—th of workes which goe before faith Saint Iames of workes which follow faith at S. Paul himselfe sheweth in many places Therefore the Apostle S. Iames would not neither ought to detract any thing from the doctrine of iustification which Luther learned from S. Paul Yea all Papists and Iesuits shall sooner be torne asunder then this iudgement of Luther touching faith alone shall either quaile or be ouerthrowne From Luther you turne the edge of your speech to the whelpes of Luther for so you as an vncleane dogge terme men famous and flourishing with all good qualities But why you should so call them I well conceiue not vnlesse it be for that they neuer cease barking against your Bishops and Monkes and other Church robbers like your selfe But let vs heare what heynous thing those whelpes haue committed They haue on a suddaine put out of the true Canon of the Scripture Tobias Ecclesiasticus the two bookes of the Macchabees and many other bookes Say you of a suddaine Campian Is it true indeed that you are such a stranger in the writings of the auncient Fathers that you know not that long agoe these bookes were raced out of the Canon Looke I pray you into Hierome and out of him call to mind what antiquitie hath done That we may know saith n DVR Hierome saith that the former Churches did not receiue these bookes for Canonicall but denies them not to be Canonicall WHIT. pag. 52. Hicrome affirmeth not only that these bookes were not receiued of the fore-going Churches for Canonical but himself oâ—ten times denies them to be such and plainely cals them Apochâ—ypha bookes which he wâ—uld neuer haue done if the Church then had taken them for Canonicall yea and as Duraeus confesseth they were not so taken vntill â—lmoâ—t 70â— yeâ—res afâ—er Christ Hierome Hieron iâ— Prologo Galiato Whatsoeuer bookes are more then these they are to be accouÌ„ted among the Apochrypha Therefore Wisdome which commonly is called the Wisdome of Salomon and the booke of Iesus the sonne of Syrach and Iudith and Tobias and Pastor are not in the Canon Will you that are but a Frier put these bookes in the Canon which Hierome following the iudgement of the auncient Church and the truth it selfe denieth to be in the Canon marke well his owne words They are not in the Canon You say that we haue dashed them out and why should we not so doe For saith Hierome they are not in the Canon Desire you any further testimonies Epiphanius saith as much as Hierome who after he had recited diuers bookes which you say we haue put out of the Canon he thus writeth as Cornarius renders his words out of the Greeke These bookes verily are profitable and helpefull Epiphan in lib. de mensur Ponder but they are not reckoned in the number of those which are receiued Therefore they are not to be found in Aaron neither in the arke of the Couenant But see out of Hierome more manifest and pregnant things Hieron praefat in lib. Solomon As therfore the Church readeth the bookes of Iudith Tobias and Macchabees but accounteth them not Canonicall Scripture so also these two bookes he meaneth Wisdome and Ecclesiasticus it reades for edification of the common sort not for confirmation of any doctrine of the Church If Campian you be ignorant of these auncient testimonies you are but a young souldier in that kind of fight where you would be thought a well experienced Captaine but if you know them you are too vniust and iniurious vnto vs to obiect to vs I know not what desporation because wee admit not those bookes in the Canon of the Scripture which Antiquitie tels vs directly were neuer admitted neither are to be admitted Caietan in cap 24. Mattb. And verily Cardinall Caietan feares not to auouch that he that writ the booke of the Macchabees in a certeine prophesie of Daniels was a lyer but the holy Ghost was neuer wont to be deceiued in the interpreting of the Scripture Now wheras you imagine that we are conuinced by those Oracles as often as we dispute against the defence of Angels as often as we dispute against freewill as often as we dispute against praying to Saints You must fiâ—st before you can conuince vs proue that an argument will conclude necessarily out of those bookes to confirme the doctrine of the Church which Hierome demeth and you shall neuer be able to proue though you call all the Iesuits to a consultation And seeing you obiect desperation to vs see hoâ— you bewray your owne miserable â—esperation who cannot establish the Articles of your faith by the Canonicall Scriptures but you she to the Apocâ—ypha whose authority hath bin and for euer shall be doubted of in the Church The Lord hath commited his Will and Woâ—d to writing and commended it to his Church Those writings with all diligence and piety we receiue and reuerence we are content with them and we maintaine theiâ— sufficiency let goe then these questionable obscure and Apochrypha bookes and out of these contend with vs about religion But your religion long agoe hath passed beyond the bounds of the sacred Scripture and hath broken forth into many superstitions And hence it is that you doe the thing than which nothing can be more malapert and intolerable that is make of like authoritie with holy Scripture not only the Apochrypha bookes but euery o DVR Pag. 5â— â—â—e do not affâ—me Traditions to be of the same authority with the holy Scriptures WHIT. pag. 59 Though Duraeus heere denieth it yet the Councell of â—rent doth with the like holy affection and reuerence receiue and honor them as it doth the bookes oâ— the old and new Testamâ—nt See Decâ—et 1. Sess 4. vnwritten Tradition whersoeuer you come by them at the second or third hand But what do I telling you of these things who shamefully haue aduentured long since to violate and infâ—inge all the lawes both of God and man Take this from me if you can demonstrate that we haue condemned or reiected any one booke or any p DVR Pag. 64. You haue raced out these words out of S. Iohn Euery spirit
this booke of the Babylonish captiuity he thus writeth of this Epistle I passe ouer that which many probablie affirme that this was not the Epistle of S. Iames the Apostle nor agreeing with the spirit of an Apostle These things very grauely and modestly hath Luther written concerning this Epistle of S. Iames d DVR Jf you had seene the copie printed at Jena you should see that Luther thus speaketh of this Epistle WHIT. p. 22. I acknowledge that Luther in a most auncient preface published by himselfe at Wittenberge 1525. called it a strawen Epistle in comparison of the Epistles of Saint Peter and Saint Paul but finde not that you affirme any where neuer culled it as you affirme a contentious barren swelling or a strawen Epistle though I deny not but Luther was of that opinion that he greatly called in question the Author and Argument of this Epistle And it had been your part who condemne his opinion to haue confuted his reasons Erasmus euidently writeth that this Epistle hath no tast of Apostolike authoritie so that Luther iudged more tolerably of this Epistle then Erasmus But howsoeuer the case stand Luther in his iudgment is not without the consent of the e DVR Jf he agreed with the first and purest Churches you differing from him doe dissent from them WHIT. I call them the purest Churches not for their sincere iudgement of this Epistle but for that they flourished in the best and purest times first and purest Churches And yet to let Luther passe we haue no other opinion of this Epistle then your selues haue and honor it as much as you thinke it deserues And let me promise and anow this for vs all whatsoeuer in this combate which you haue vndertaken you proue out of this Epistle we will most willingly imbrace and not shift it off as you suspect we will All the sentences of this Epistle we allow of and reiect not any one For as for that instance which you giue of sole faith it is but a sillie and lame tricke of your sophistry our doctrine of iustification by faith only is most true holy which S. Paul also clearely teacheth though he doe not f DVR Saint Paul neuer in plaine words hath affirmed our iustification by faith onlie WHIT. pag. 27. When S. Paul saith we are iustified by faith it is as much as by faith alone because faith respects onely mercy and withall excludeth workes Rom. 3.28 cap. 4.5.6 cap. 3.20 Gal. 2.16 and lastly he saith we are freely iustified by grace Eph. 2.7.8 Rom. 3.24 then he affirmes that faith only doth iustifie expressely vse these words Rom. 3.24.28 Faith alone And the auncient do so expound and interpret S. Paul Ambrose saith g DVR Ambrose by his sole faith excludeth only the workes of the ceremoniall law and so he speaketh in that place WHIT. pag. 33. It is enough that he affirmeth that this is S. Paules position we are iustified by faith only And when he excludeth only the workes of the ceremoniall law in that he is against the iudgement of Augustine and Hierome and himselfe also in lib. 2. cap. 2. de Iacob vita beata They are iustified only by faith it is the gift of God h DVR Basil excludes only those workes which are wrought by the sole power of freewill WHIT. pag. 38. Basil excludes not only the workes wrought by the power of freewill but euen those which proceed from faith and grace for he produced S. Paul and Saint Peter whom he denies to haue been iustified by workes yet had they both faith and grace Basil saith They are iustified by faith alone in Christ. i DVR Nazianzene excludeth only that high knowledge of diuine mysteries WHIT. pag. 41. Nazianzene excludes not only that high knowledge of diuine mysteries but also by it all other workes for seeing it is the most excellent and so excluding the greatest he must needs exclude the lesse Nazianzene saith Righteousnes consisteth in faith only Why should I recite any other sayings of other of the Fathers of the Church This doctrine is both Euangelicall and Apostolicall contrary to this if Iames or an Angell from heauen should preach let him be held as impious wicked and accursed But you will say S. Iames denies iustification by faith only yea affirmes that we are iustified by workes We answere that the Apostle speaketh of a k DVR Saint Iames speaketh not of a faigned faith for how can be theÌ„ speake of Abrahams faith how is it fayned to beleeue that God is WHIT. pag. 42. S. Iames speakâ—th of a fayned faith as is plaine vers 14. for it is in words only vers 15.16 it giueth nothing when reliefe is required verse 17. it is without workes and dead vers 18 only that is true faith which can be shewed by workes heere no workes vers 19. It is only such a faith as the diuels haue so a fayned and dead faâ—th pag. 44. And Augustine thus expoundeth it De fide oper Cap. 14. in Psal 31. in Praefat. and pag 45. Though Abrahams faith was a true faith because it shewed it selfe by true fruites and true workes that proues not but their faith is fayned who haue no workes Of which Saint Iames speaketh pag. 46. faith is not the lesse fayned and vaine because it beleeues that God is seeing Saint Iames affirmeth the diâ—els beleeue as much feigned dead idle and counterfeite faith which many boasted of and falsly perswaded themselues they were iust by it This faith which we may more truly call a carcase of faith Saint Iames denieth to be sufficient for saluation to any and he that is iustified he teacheth must be iustified by workes that is must be proued and declared to be iust for it must needs be that faith be liuing fruitfull and accompanied with good works that all may clearely perceiue and discerne you are indued with true faith And so doth S. Iames very fitly accord with S. Paul while he disputes from the effects when as S. Paul argueth from the cause The principall immediate cause of our iustification S. Paul makes faith S. Iames writeth that a man is iustified by workes that is euery man by his workes as by most pregnant testimonies is l DVR It is ridiculous to thinke that Saint Iames should teach men how to shew themselues iust and speake nothing of true iustice WHIT. pag 47. We say not that Saint Iames teacheth only how a man may obtaine the opinion of iustice with men but how he may shew and declare himselfe by certaine proofes and arguments to be indued with true iustice And that this place toucheth the declaration of true faith by workes and so the demonstration of our iustification not we but your owne men do so teach Thomas Aquin. in Iacob 2. Glossa-Ordin in Iacob knowne and acknowledged iust while his inuisible faith is witnessed and declared by his visible workes
Luther whom you say doubted not to taxe S. Lukes Gospell Serm. de Pharis Publi as if it were written in a wanton stile because therein good workes are often recommended vnto vs. Was there euer read or heard of the like impudencie audaciousnes and treacherous dealing in any man The place you note in the margent I haue very diligently and heedfully obserued that I might discerne wherin Luther hath shewed such male pertnes but I haue not found one vnholy nor dishonorable terme vnfit to be giuen to S. Luke as being an heauenly Euangelist For that which Luther propounds to himselfe is to take out of mens minds a scruple which S. Lukes often mention of workes might moue in them lest any happilie might thinke that S. Luke by often speaking of works should detract somewhat from faith or place our iustification in our workes And this is as you affirme saucilie to giue S. Luke a wipe if you can tel me of any greater matter I will no waies defend or excuse Luthers malepertnes But what malepertnes is this of yours Campian whom neither the feare of God nor the reuerence of men can restraine froÌ„ writing or diuulging of those things which your owne conscience tels you are most false and you cannot passe by Beza neither without the like Calumnious censure Who say you was so bould as to reprehend that mysticall word Hic est calix nâ—uâ—m Testameâ—tum in sâ—â—guine meo qui calix pro vobis fundetur This is the cup of the new Testament in my blood which cup shall be shedde for you aâ— corrupted and depraued I see well where your error is in following that corrupt and adulterous vulgar translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you thus translate a DVR I confesse there is a Metonymy in the cup the cup being put for the blood WHIT. pag. 130. Then this cup is as much as this blood Then see what a sentence you haue made This blood is the new Testament in my blood which is shed for you As if Christ had said This blood is the new Testament in my blood And so heere are two bloods and the one in the other Hic est calix nouum Testamentum This is the cup of the new Testament when the words are rather thus to be placed Hic calix est nouum Testamentum This cup is the new Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a participle of the present tence you translate by a verbe of the future tence Qui fundetur shall be shed for you for Qui funditur is shedde for you But you dare not goe a haires breadth from the vulgar translation for feare of incurring that curse of the Councell of Trent But heere Theodor Beza apparantly is caught in a haynous crime for he writeth that Luke hath committed a Solecisme what then I pray you a very foule fact and very intolerable Is it so indeed how shall we then defend Hierome who writeth that Paul committed such solecismes in his words that by no good ordering any good sense could be made of them In cap. 3. Epist. ad Ephes If S. Paul might commit Solecismes in his words why may we not thinke S. Luke may doe as much and if Hierome without sinne might accuse S. Paul not to speake properly or scholer-like why might not Beza note some want of propriety of speech in S. Luke for you are wide Campian if you thinke this any thing diminisheth the authoritie dignity of the Scriptures for Hierâ—me construeth it quite contrarie Let vs looke therefore vpon the place of the Euangelist that we may iudge where this fault is The words runne thus This cup is the new Testament in my blood which is shedde for you If you change nothing in the words and exclude all incongruitie then these last words Which is shed for you must be referred to the first This cup. And so this should be the meaning This cup is shed for you But not the cup but the blood of Christ was shed for vs. But you will say the cup is put for the wine in the cup. So that whether you will or no you must acknowledge that in these words there is a trope or figure though you Papists vsually deny the same and vehemently cry out none of them is to be taken figuratiuely But you your selues in these words make two figures first you take the cuppe for the wine in it then the wine for the blood of Christ which in no hand you can do without a figure therefore heereafter stand not vpon words for if you will now stand to the words you must either graunt that the cup was shed for vs or you must admit a solecisme and vnproper speech If we will read them as Basill doth Basil in Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which blood is shed for you the meaning wil be plaine when these words which is shedde for you are referred to the blood of Christ These are Campians collectioÌ„s of such things wherein our men haue offended against the authoritie and dignity of the Scripture These he crieth out do euidently open our diffidence and desperation these are those things he propoundeth vnto you that are most learned of the Vniuersity Whose iudgement I am therefore also wel contented to stand vnto because I well know your learning and wisdome together with your studious endeuours in the best authors to be such that this sillie foolish sophister with all his slaunders and lies shall neuer be able to remoue or corrupt you for what matter hath he brought or what inuention which may seeme to sauour either of deepe learning much reading or witty conceit Therefore you shall do wel to set light by the threats of this Philistine and to cleaue with constancy to that holy religion which you haue learned out of the holy Scriptures as also proceed in that course of vertue and learning you haue begun that the Iesuits with all their inchauntments may lose all their labour in seeking to seduce you Hitherto Campian hath busied himself in discoursing vnto vs what he could concerning the holy bookes being desirous also to deliuer vnto vs such things as we haue depraued in our false translations saue that as he saith he reserues this labour for his old Colledge fellow Gregory Martin some others whom he well knoweth will performe it farre more learnedly and copiously then himselfe Therefore if you thinke good we will expect this Martin of whom you speake and whom I shall easily conceiue to be a man of more learning then your selfe vnlesse he be a very doult indeed And I doubt not but we shall be able to maintaine our translations both Latin and English against your Martin and all your Colleagnes And as for those petty Doctors whom you lastly reproach I neither know them nor the nature of their offence But when once your friend Martin shall come abroad who now perhaps is hammering some speciall peece of worke we shall
that by his obedience we might be made righteous For this obedience of Christ imputed to vs and apprehended by faith Rom. 5.19 is that righteousnes of ours which you enquire after not heaped vp with our vertues as you would haue it but place in Christ who is made vnto vs of God 1. Cor. 1.30 wisedome righteousnesse sanctification and redemption And this is our d DVR The Scripture plainly witnesseth that as vve are made sinners by Adam so vve are made iust by Christ. Rom. 5. WHIT. pag. 602. You vnderstand not the Apostle For though we bee iust in Christ as we were sinners in Adam yet not after the same manner In Adam we sinned and had his sinne by propagation deriued to vs but the iustice of Christ thought it was communicated vnto vs by imputation ye 〈◊〉 â—as it not so deriued vnto vs. The Apostle would only teach and say this as Adam was the author of sin so Christ was the author of righteousnesse righteousnes euen Christ e DVR Answere me I pray you why the Apostles and Christ do so oft exhort vs to the obedience of the law and neuer bid vs apprehend the righteousnes of Christ by faith as Luk. 10. Matth. 25. WHIT. pag. 603. Christ and his Apostles do exhort vs to the obedience of the law not to the end wee may deserue euerlasting life by our workes but because it is our duty to walke in that race of piety wherein vvee are placed that vvee walking in those good workes and insisting in that vvay vvhich the Lord hath propounded to vs may come at length to that most happy mark For albeit we neuer come to a marke vnlesse we goe the right way yet the way is not the cause of the marke Novv vvhereas you say that we are no where commanded to apprehend Christ righteousnes by faith you bewray your miserable ignorance Peruse therefore better these famous places for proofe of that the Scriptures do commaund vs this Rom. 4.5 Rom. 5.19 Rom. 1.17 Gal. 2.16 Gal. 3.14 Ion. 3 18. Ioh. 5.24 Act. 10.43 As for the cause for which Christ in Matth. 25. saith he vvill make mention of vvorkes in the day of iudgement it is for that as Iames chap. 2.18 saith works do make shevv proofe of faith But in that very place vers 34. before Christ mentioneth those vvorkes of the Saints he toucheth the true and proper causes of saluation 1. Gods adoption in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possesse by the right of inheritance For that which one possesseth by the right of inheritance hee doth not deserue it by his merits 2. The eternall election of God vvhen hee saith that it is a kingdome prepared for theÌ„ from the fouÌ„dations of the world Novv if your opinion be this that God did prepare them this kingdome because he did foresee their great good vvorkes your ovvne Thomas is an aduersarie against you Thom de verit quast 6. art 2. Thom. 1. part quaest 23. art 1. himselfe whose f DVR Christ is called by S. Paul our righteousnes so in the same place hee saith that he is our vvisdome and our sanctification WHIT pag. 609. That vvisdome and righteousnes sanctification vvhich S. Paul affirmeth Christ to be made vnto vs are not resiâ—ent in vs as qualities nor are they othervvise ours than as vve doe embrace and possesse vvhole Christ by faith righteousnes and innocencie being ascribed vnto vs doth bring assured remission of sinnes and true righteousnes This the Diuines cal the first iustice after which followeth another compounded of these vertues of yours For with that remission of sinnes which dependeth on Christs obedience faith and hope charity are ioyned which make vs iust also after a sort but inchoatiuely not perfectly I haue declared to you in few words our opinion touching righteousnes sith you make inquiry what it is But your vertues cannot so cloath the soule round about as that no naked thing may appeare For all our righteousnesses are like g DVR Jf you speake of that iustice vvhich vve get to our selues vvithout the helpe of Christ you say truly but if of that which Christ hath purchased for vs by his blood and powred into our harts you doe an intollerable iuturie vnto Christ WHIT. pag 610. I speake of that righteousnes which euerie regenerate man hath by the help of Christ For do you thinke the Prophet wanted the helpe of Christ yet he professeth his righteousnes is impure and imperfect if you thinke hee did speake of their workes which are not regenerate you must deny that hee was regenerate who confesseth the imperfection of his workes Of this righteousnesse Beruard doth vnderstand it Serm. 5. de verbis Isay And all the godly haue thus confessed of them clues Psal 130.3 Dan. 9.7 Ezra 9.15 Iob. 9.3.28 1. Ioh. 1.8 1. Ioh. 2.7 filthie clouts Esay 64.6 and those not only defiled but also torne and rent in many peeces Rom. 13.14 Phil. 3 9. 2. Cor. 5.19 Christ himselfe must be put vpon vs that we may be found in him not hauing our owne h DVR Saint Paul calleth the righteousnes of the law that which is gotten by the doctrine of the lavv without the helpe of Grace And the iustice of faith not any apprehended by faith but because they come vnto it by faith WHIT. pag. 613. In examining the place we shall see of what iustice S. Paul speaketh first he denieth that to bee any part of iustice whatsoeuer he had gloriously done when he was a Pharisie that though he was then according to the iustice of the Law without reproofe indued with many good qualities yet he accounted all loffe for Christs sake vers 4.5.6.7 And lest any should thinke that he attributed any thing to his workes ofter faith he addeth that he reiecteth these also neither ascribed his iustification vnto them Adding in the 8. verse that hee accounted all things losse Not the other but these also I contemne and vpon this inferreth vers 9. Not hauing my owne righteousnes which is of the law but that which is through the faith of Christ. When then he excludeth all kind of workes hee must needs vnderstand the iustice of Christ righteousnes which is of the law but that which is by the faith of Christ namely the righteousnes that is of God through faith For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes to them With this cloathing our soules must be cloathed that they may be beautified and gloriously adorned neither are wee ashamed of that word vpon which you play when we say that our righteousnes is a couering of the fault For so doth the Prophet Dauid pronouÌ„ce him to be a blessed man Psal 22.1 Rom. 4.6 whose iniquities be forgiueÌ„ whose sins are couered And this pardon we appreheÌ„d only by faith now this faith is not feined nor dead nor separate from other vertues nor
to be vâ—righteousnes if it be rightly iudged of Now he that calleth our rigeteousnes vnrighteousnes what saith he else then that which Luther said That there is some sinne in euery good vvorke This Paradoxe therefore Luther learned our of the Scriptures and auncient Fathers But to come to your slender reasons If thou take a vvife thou sinnest not I answere heere is a fallacie For we say not to marrie a wise is sinne but that they vvho marrie wiues intermixe some sinne in that good action And to the place of S. Peter I say that there you vse also a fallacy for to fall in that place signifieth to fall away wholy and altogether from grace and saluation For the place of S. Iohn vve meane not that good workes are sinnes but that they haue some sinne mixed with them For it followeth not that siluer is drosse because it hath some drosse mingled with it And Christ came not to the end there should be no sinne left in his Saints whilest they liue here but that he might take away the guilt of sinne And what if S. Paul hath compared our good workes to siluer gold or precious stones Know you not that euen in the best mettals and in such stones there may some drosse be found But the Apostle compareth sound doctrine to these things than which there is nothing more precious if it be kept pure and incorrupted The Prophets and Apostles do well to exhort vs to doe good workes but if they bid vs do our duty doth it therefore follow that vvee may not commit some sinne in doing thereof Last of all touching your demaund concerning faith you bewray your ignorance for we are not iustified by faith as it is a worke or action of ours for it is imperfect but because it is as the hand wherby we lay hold on Christ and Christ calleth faith a worke either by imitation or because it is the worke of the holy Ghost that kindleth it in our hearts Luther said this and hee saide it truely For in euery action of a man l DVR Therefore no action can euer be either excellent or good VVell said Dionysius That that vvhich is good must nâ—edes come of a cause perfectly good WHIT. pag. 701. Is there any so dull as to say that there is no health not soundnes in the body at all because there is onlie some thing in the body not so sound as it should be As for Dionysius he speaketh of that entire and perfect good which we neuer attaine to in this life For as long as the flesh lusteth against the spirit there can be no such entire good in vs proceeding from entire and perfect causes though neuer so excelleÌ„t there is some fault which may wholy marre the action and make it odious to God if that which is done bee weighed in the ballance of diuine iustice But after that the Lord hath receiued vs wholy to fauour in Christ those things which are but begun in vs besprinkled with some blots m DVR VVhat a monstrous speech is this Is it possible that euen sinnes should please God WHIT. pag. 702. Can you put no difference betvveene the corruption of the action and the action it selfe A good father loueth the obedience and dutie of his sonne vvhich he knovveth neuerthelesse is not such as it ought to be and how much more doth God accept the slender and vveake endeuours of his children yet they please him as if they were entire and pure because he looketh vpon our persons and he doth not make search into the worth and merit of the worke These things spake Luther and confirmed them by the sentences of sacred Scriptures and holy Fathers which you could much more easilie passe by than confute Goe forward No man of himselfe thinketh euill This is maliciously obiected as are all the rest God doth throw into no man an euill thought he compelleth the will of none to sinne yet nothing is done by chaunce or fortune and in the very sinnes of men the prouidence of God ruleth Those thoughts of men which are euill spring out of a certaine inbred naughtines proper to euery one and yet the Lord can applie them to his owne will For so Ioseph answereth his brethren Ye thought euill against me but the Lord turned it to good Gen. 50.20 Now you adde n DVR Then vvhy ansvvered Christ the yong man in the Gospell vvith this keepe the CoÌ„mandements And hovv doe theeues and adulterers sinne or hovv is it a sinne novv to omit the duties of the morall Lavv more then to omit offering vp of sacrifices WHIT. pag. 703. That vvhich Christ ansvvered to the yong man Matth. 19.17 may vvell bee said vnto you For you seeke righteousnes by the Lavv vvherefore keepe the Lavv if you vvill enter into life But here you shall find no vvay to enter Luther nor any of vs euer denied that the Lavv pertaineth vnto Christians For the righteousnes of the Lavv is eternall and euery man ought vvith all endeuour to frame his life according to the same But it is one thing to bee bound by the Lavv and another thing to conforme and frâ—me our liues by the rule of the Lavv. Wherfore theeues do sinne and are iustly punished and much more they that establish the ceremonies of Moses Lavv vvhich are vvholy abrogated The decalogue belongeth not to Christians God doth not care for our workes Touching the decalogue and workes this answere I make you briefely In the law the olde couenant is contained Doe this and liue Gal. 3.10 Deut. 27.26 o DVR Moses denounceth not the cursse against the breaches of euery small precept but to those only vvhich he there reckoneth vp vvhich vvere certainly very haynous sinnes WHIT. pag. 708. If that curse be only proper to those vvho are guilty of the sinnes there numbred and set dovvne vvhat shall vve then thinke of blasphemers adulterers and of other horrible malefactors are they free from this cursse if this be impious and absurde then must it be vnderstood of all euen as many as do transgresse the Lavv. And so S. Paul interpreteth the place vvho vndoubtedly vnderstood the meaning of Moses better then all Iesuites For he instructing the Galathians as concerning the iustice of the Lavv proueth by this testimonie Gal. 3.10 that none can be iustified by the vvorks of the Lavv but he that continueth in all things Either then deny that any lavv vvas vvritten touching small offences or else confesse that that cursse belongeth to the least offences If the Apostle had vnderstood it as you doe the Galathians might haue ansvvered him that they vvere free from those great sinnes and so from the cursse and therefore might vvell hope to be iustified by the Lavv. Finally if Gal. 3.13 Christ hath freed vs from the cursse of the Law shall vve thinke that this is only from the cursse due to a fevv grieuous sinners I hope by this time you see
this is that you teach wherein the whole summe first and last of your righteousnesse consisteth namely That Christ hath merited for vs by his blood that we might d DVR VVee teach plainely that all the merits of our good workes haue their force and effect only from Christs blood WHIT. pag. 780. Thus you detract saluation froÌ„ Christs merits and ascribe it to ouâ— merits dipped with his blood vvhich the Scriptures no vvhere teach but vtterly condemne prouing that all our good vvorkes are in something faulty and so merit not eternall life Againe by your doctrine euery man should bee redeemed by his ovvne vvorkes and so not by one only Mediator 1. Tim. 2.5 Thirdly Christ vndertooke to obtaine for vs remission of sinnes by his ovvne death which he performed not perfectly if it be in part by our owne workes Fourthly so should we not trust in God only but also in our workes dipped in Christs blood which were blasphemie DVR The Scripture saith we are vvorthie the kingdome of God WHIT. pag. 782. It saith we are worthie not because of our owne merits but in that Christs merits are communicated vnto vs. DVR Life eternall is often called a revvard in Scriptures and the Fathers WHIT. pag. 78â— Reward doth not alwaies argue merit but is oftentimes freely giuen and the Scriptures neuer mention any of our merits merit saluation This is that merit dipped with the blood of Christ which you speake of Confute now our arguments if you can which vsually are alleaged against it Whatsoeuer is required as a e DVR The Angels haue merited our first parents might haue merited blessednes before their fall yet all that they could doe was a due debt vnto God WHIT. pag. 785. If Christ say truly that they are vnprofitable seruants which do all that is commanded no more then neither may the Angels nor might those out first parents ascribe any thing to their ovvne merits but to Gods free mercy seeing they could do no more good then they ought and vvas commanded them debte that meriteth not but whatsoeuer good thing we doe Rom. 8.12 Luk. 17.10 Rom. 4.4 is wholy a debt therefore we haue no merit at all of our owne And that you may vnderstand that we ought to put confidence in the blood of Christ onely and not in our owne merits I will thus reason from Saint Pauls doctrine â—al 2.21 If righteousnesse be by the Law then Christ died in vaine but if we be iustified by our f DVR VVâ—e are iustified by the merits of our workes not done by our owne power and helpe of the Law only but by grace in Christ. WHIT. pag. 786. Thus might the Galathians haue answered S. Paul whose faith was all one vvith yours in this point vvhen be reproued them for ioyning the workes of the Law vvith grace to iustification but S. Paul shevved them that the inheritance is of promise only and so meerely of grace and no vvhit of works which are euer of the Law whether before or after faith merits we are iustified by the Law therefore if we be iustified by our merits Christ died in vaine What neede I here mention innumerable other our arguments not one whereof but it is concluded demonstratiuely and infallibly whereas your owne merits alas are verie pittifully and shamelesly defended by you against the blood of Christ You adde to these a third example saying Against those which honour saints as the most acceptable seruants of Christ there are vouched whole pages of Scriptures which prohibit the worshipping of many gods where are they now Verily the Lord by his owne authoritie reserueth vnto himselfe Psal 50.15 that we inuocate him alone wherefore who so worshippeth and inuocateth g DVR VVe worship not Saints as Gods but as the friends and seruants of God and Saint Paul himselfe desired to be helped by the prayers of sundrie Christian Churches so that you cauill with vs as the heathen and heretikes did of old against the Fathers WHIT. pag. 787. The honor of inuocation may not be giuen to any of Gods friends for we must pray to none but whom we may call Father Luk. 11.2 and in whom we may beleeue Rom. 10.14 therefore not to Saints at all As for Saint Paul he craued the prayers of Saints for him vvhilest they liued but he neuer either prayed to them liuing or dead Nor did the Catholike Fathers vvorship adore or inuocate Saints departed as you doe For Augustine Epist. 44. saith to Maximus the Heathen know you that no Catholike Christian doth worship any of the dead Ierome to Vigilantius saith who is so madde as to vvorship any of the Martyrs Saints hee giueth to them the honour due to God for he both presupposeth that they can performe any thing whatsoeuer and also that they be h DVR The Saints heare our prayers though they be absent WHIT. pag. 790. Euery one that prayeth to Saints supposeth theÌ„ to be present to know eueÌ„ his thoughts and so in effect maketh them Gods as Basil proueth the holie Ghost to be God because hee heareth godly mens prayers whersoeuer DVR The Saints are in many far distant places at once though not euery where WHIT pag. 791. Duraeus doteth to say so for as well they might be in all as in many places at once But Damascene lib. 2. cap. 3. and Aâ—â—â—nas quaest 52. art 2 say of the very Angels that when they be in heauen they are not in earth present euery where both which are the peculiar properties of God onely So that whatsoeuer is truly alleaged against many gods that is altogether effectuall against your Saints in heauen whom both you worship more zealously than God himselfe and robbe him of his due honour to adorne them 1. Tim. 1.5 Rom. 8.34 Heb. 7.25 There is indeed one mediator of God and men the man Iesus Christ he for euer maketh intercession for vs therefore they which bring in new intercessors and mediators are i DVR Christ is the only Mediator of Redemption and Saints may be Mediators of Intercession without iniurie to him WHIT. pag. 793. Christ alone is Mediator of both as these Scriptures proue plainly and Christ himselfe saith no man commeth to the Father but by me Iob. 14.6 and hee will giue you all things in my name Ioh. 16.23 and 1 Ioh. 2.2 so that it is sacrilege against Christs Priesthood to make Saints mediators to commend vs to God iniurious vnto Christ Tell me Campian haue you any face to defend these your sentences following k Duraeus excuseth this perswading himself the writer meant no ill in it though it be indeed intolerable as are many other such their vsuall speeches of the blessed Virgin see VVhit pag. 794. Commaunde him by thy motherly authoritie and those which are often chaunted in the rude ryme of the Masse of the virgin Maries conception thus Tu spes certa miserorum verè mater
her purer times Hieron ad Laetam de institut siliae epist. 7. it held the foundation which now it hath quite ouerthrowne Hierome I meane whose counsell I would make the ground of my aduice fitting our times He directing Lata for the education of her daughter for this point aduiseth thus Let her first reade the Psalmes that by such heauenly hymnes she may withdraw her selfe from vaine delites Then the Prouerbes of Salomon that thence she may haue excellent instructions for the gouernment of her life Then Ecclesiastes that by it she may learne to conteÌ„ne al worldly things After these the booke of Iob that she may follow the examples of vertue and patience let her proceed to the Gospels and neuer lay them out of her hands the Acts and the Epistles of the Apostles let her studiously reade and make them the delite of her heart And when she hath furnished the storehouse of her soule with these riches let her heedfully reade the Prophets the fiue bookes of Moses the bookes of the Kings and Chronicles and the small volumes of Ezra and Hester And in the last place the Song of Songs lest if she reade it first of all she may happily be wounded while she is not able to vnderstand the spirituall marriage Song set out vnder carnall words But let her take heed of all the bookes of Apocrypha and if at any time she will reade them not for the truth of doctrine but for the reuerent resemblance they may seeme to haue with the holy Scriptures let her take this instruction withal that they were not written by those whose names they carrie and that in them also there are many corrupt things scattered here and there and therefore it is a speciall point of wisedome to cull out the gold from the drosse Let her haue with her the bookes of Cyprian let her runne ouer the Epistles of Athanasius and bookes of Hilarie without feare of error Let her delite in their writings and â—its in whose books is deliuered the sound doctrine of faith Other mens workes let her so reade that she may rather censure them than be tied to follow them Thus farre Hierome Which direction of his as touching the forepart of it the Scriptures and Apocrypha if any think they could better aduise let them for me enioy their conceit vnder their correction I will subscribe fully to it In the latter part because he speaketh of Authors not in our naturall tongue in stead of them I would commend these vnto you written originally in our owne tongue For matter of controuersie Doctor Bilson now Lord Bishop of Winchester his true defence betweene Christian subiection and vnchristian rebellion against the Iesuites Doctor Fulke his answere to the Rhemist Testament and diuers other of his workes and Doctor Willets Synopsis For matter of conscience the Workes of Master Greenham and Master Rogers For matter both of conscience and soundnes of faith the Workes of Master Perkins Many other particular Treatises of speciall things there are written by good and learned men which you may reade as occasion may offer it and the aduice of discreete men may encourage you Now with the bookes of the first kinde would I commend this particular book which at the commanding request of an honorable person I haue both reduced into one booke written by seuerall Authors in seuerall Treatises and translated into English for your benefit In which the greatest part of the controuersies betwixt vs and the Church of Rome you shall finde in some part touched The state of the question plainly laid downe and some manifest short and pithie answere or resolution of it Two Papists are the opponents Campian an Englishman and Duraeus a Scot one Englishman and a famous light of our Church hath answered them both The answere to the first was more sparing because the aduersaries obiections were either slender or sleightly vrged But there is so full a supplie made thereof by the answere to the second that he had little stomacke or abilitie to make a reioynder The whole worke I assure you if you dare take my iudgement will be very profitable if so be you will be attentiue diligent readers For besides that good which is in it self it will be a notable introduction to all other Treatises of controuersies that with more ease and facilitie you may reade them and with more profit be conuersant in them The text as I may so call it is Campians and Doctor Whitakers the marginall notes are composed of Duraeus his obiections in defence of Campian and the Romish errors and the replie of Doctor Whitakers in defence of the truth and his owne answere Duraeus is noted thus DVR Doctor Whitakers thus WHIT. I haue as fitly as I could placed euery obiection with his answere neere vnto that which is excepted against and if any thing happen by the ouersight of the Printer or length of the note to bee not so aptly placed take a little paines to looke ouer the precedent and subsequent pages I confesse I haue in Duraeus omitted many things because they either were not pertinent for the defence of Campian or but the multiplication of many testimonies out of the Fathers which haue their full answere in the generall or answered in some other place before The number in euery answere noteth the page where it is to be found in Doctor Whitakers his replie that any man may turne and reade the answere at large if he vnderstand the tongue and receiue more contentment Yet this know there are seueral impressions of the bookes which also differ that which I followed was imprinted anno 1583. For the most part I haue onely in quotations set downe the booke chapter and verse both of the Scriptures and Fathers and seldome recited the whole words because the margent would not beare it but when the substance of the answere consisted in theÌ„ and therfore you must both helpe me your selues in vsing your Bibles to peruse the places The superiours directing you to what place euery note belongs are the letters of the Alphabet If there be sometimes a note and no superiour you must conceiue it belongs vnto the former note where the superiour is And if the number be somtimes omitted you must so vnderstand that the answere is in the second page where the former is noted The obiection you shall often finde to haue diuers parts and particulars in it and so also the answere semblably Therefore you must take paines for your profit to compare one thing with another and one part with another If you follow these directions you shall reade the whole with no small fruit to your selues And yet to make it more profitable vnto you I haue in reading the sheetes ouer as they were printed gathered the summe of euery answere and the chiefe matter in it not in any order I coÌ„fesse which had bin a thing impossible because no method is in it not from any error of the Answerer
and Page 210 14 There is a negatiue ignorance which is not sinne Page 208. 209 15 Châ—â—â—t â—â—oke vpon him the punishment due to sinne both â—gnorance and dâ—ath Page â—â—9 16 That which raised such feare and horror in Christ was not the feare of naturall death but the bitter wrath of God against mankind pag. 210. and 211 17 What the hell was which Christ suffered and as man feared pag. 211. nota 18 Christ suffered in soule as well as in bodie pag. 211. 212 19 Christ did not goe into Limbus after his death pag. 214 20 Many auncient Creedes both in the Romane and East Church haue not this article of Christs descension into heil pag. 215. nota 21 What the image of God was in man before his fall pag. 216 22 The whole image of God is not razed in man but some reliques are remaining Naturall gifts are corrupted supernaturall distinguished pag. 216. 217 23 That which is in the regenerate of themselues is corrupt that which they haue from God is contrarie to their corruption pag. 218 24 Sinne is not a substance nor a meere priuation but an accident and a corrupt habit like to a disease pag. 220 25 Concupiscence is sinne and so iudged by Augustine vpon great and weightie reason ibid. nota 26 Sometime he calleth it no sinne in opposition to actuall sin pag. 221 nota 27 Sinnes are not equall neither doe Protestants so teach they all deserue eternall death though some more some lesse pag. 221. 222 28 Grace is double either the free mercie and loue of God towards vs which is without vs in God or those gifts which flow from this grace and this is in vs. pag. 223 224 29 Christs righteousnes is onputed to vs as our sinnes to him Christ hauing paid our debt the paiment must needs be ours by imputation and if Papists allow the imputation of the righteousnes of Saints why should they so much scorne the imputation of Christ his righteousnes ibid. nota 30 Charitie cannot iustifie vs because it is imperfect for that which is faultie cannot iustifie vs. ibid. 31 Imputed and infused righteousnes goe together in one and the some man Iustification and sanctification are distinguished in the word pag. 225. nota 32 The regenerate by grace cannot so resist their temptations that they should neuer sinne as the example of S. Paul and others manifest pag. 226. 227. nota 33 Our righteousnes is a reall relation 228. nota 34 All our righteousnes being stained cannot iustifie vs and faith hope and charitie being imperfect cannot doe it pag. 229 35 Christ is he that couereth vs by whose righteousnes wee are adorned Our righteousnes is the couering of the fault pag. 231 36 Faith alone iustifieth but it is not alone when it doth iustifie pag. 232 37 The reasons why wee are exhorted to performe workes and obedience as also that wee are commanded to apprehend Christs righteousnes by faith pag. 230 38 A man ought and may be certaine of his saluation by the certaintie of faith pag. 232. 233. nota 39 Many are deceiued with a conceit of faith but he that hath it knoweth certainly that he hath it pag. 233. nota 40 From Gods predestination a man may be sure of his perseuerance so the Fathers teach yet a man must vse the meanes pag. 234. 235 nota 41 The number of Sacraments are but two in the Church the noueltie of the other fiue not any antiquitie for them and pregnant reasons against them pag. 237. nota 42 Hugo de S. Victore and Peter Lombard brought seuen Sacraments first into the Church No Councell before the Florentine did euer confirme them ibid. nota 43 Popish ceremonies in Baptisme are new ibid. nota 44 Protestants haue both bread and wine and the bodie and blood of Christ Papists haue no bread nor wine nota pag. 239 45 Baptisme is both a chanel of grace and that which confirmes grace but giueth not grace by the word wrought Duraeus contrarie to the schoolemen maketh it but an instrument pag. 239. nota 46 The Baptismes of Iohn and of Christ were both one in ceremâ—â—ie in doctrine and in grace pag. 240 47 The place against it Matth. 3.11 Act. 19.4.5 expounded and answered ibid. nota 48 Baptisme is not so simplie necessarie to saluation that the want of it will condemne but the neglect or contempt of it is a sinne pag. 241 49 Papists thinke infants dying without Baptisme are dâ—â—â—â—â—ed A barbarous and a seâ—selesse opinion and against all reason ibid. nota 50 Infants may haue faith as they haue life and know not of it pag. 242 51 The Sacrament is a Sacrament to all without faith but not a sauing Sacrament to men of yeeres without faith yet to infants it may be because the spirit worketh secretly and powerfully ibid. nota 52 Luther earnestly held that Baptisme ought to bee giuen to children and thought they had faith pag. 243 53 Caluin against the Anabaptists proued the baptisme of infants not by tradition but Scripture pag. 244. nota 54 Campian hath no cause to vpbraid Protestants with corruption of manners so long as Rome is so corrupt as as is and publike Stewes maintained in it pag. 245 55 Luthers lasciuious speech obiected by Campian plainly excused and a worse obiected of Pope Clements 246.247 56 Luther makes three causes of diuorce and the Papists many moe pag. 246. nota 57 Mariage is most necessarie for men who cannot liue chast and commanded pag. 247 58 Mariage is oftentimes simply better than virginitie though this be to be embraced when a man hath the gift that he may more freely serue the Lord. pag. 248. nota 59 The speech of Lauther saying The more wicked that thou art the necrer art thou vnto grace defended in his true sense pag. 249 60 How all our good actions are tainted with sinne and so may be called sinnes in Gods seuere indgement and yet good and to be done pag. 250. nota 61 The good actions of those who are once in Christ though tainted are acceptable vnto God because he lookes vpon the person not the worke pag. 251 62 The law belongs to Christians for a rule of their life though it be abrogated by the new couenant For they are deliuered not from the obedience of it but the curse of it by Christ pag. 252 253. 254. nota 63 God respects the good workes of his but not to instification pag. 254. nota 64 The iust not onely liues but is iustified by his faith and so much the place of Habacuck prooueth ibid. nota 65 Workes not the cause but the manifestation of righteousnes out of Thomas ibid. 66 They who haue broken hearts and contrite spirits are fittest ghuests for the Lords table neither is this against faith pag. 255 67 Luther was not against publike confession but a priuate auricular confession of all sinnes to a Priest onely when by the word it may be made to others pag.
liued in great distresse yet answered his challenge That subtiltie follie impudency and saucines of Iewel which the fore said writers haue luckily discouered hath done so much good to the coÌ„mon sort of people in England that within my remembrance I dare boldly say there scarcely hapned any one thing more profitable to the afflicted English Church then this ProclamatioÌ„s forth with were set on euery gate that no such * But Bishop Iewel published the whole booke of the Aduersaries that all might reade them bookes might lawfullie be read or kept in their houses whereas Iewels exclamations at Paules Crosse did almost extort the same out of the writers hands But they that came to the scanning of this matter found that the Fathers were all Catholike that is on our side Neither did g Lib. de vita Iuclii Laurence Humphrey conceale this blow giuen him and his fellowes who when he had highly extolled Iewel otherwise noted yet want of * This is false he neuer vpbraided him with any impudencie discretion in him for this one thing that hee for his part had allowed the iudgements of the Fathers in matters of controuersie which when the said Laurence Humphrey without any circumstances plainly protesteth that he neither hath nor will haue any thing to doe I did once also familiarly request Toby Mathew who new for preaching beareth the bell whom for good learning sake and likely seedes of other good vertues I dearely loued that he would plainly tell me whether he that so diligently read the Fathers could be of that side whereunto he laboured to allure his audience He replied no if he both read them and withall beleeued them * This is most false they who giue most to the Fathers are most dissenting from you This his answere is very true and I perswade my selfe that neither hee now nor Mathew Hutton who as I heare is a famous man and bent much to study the Fathers nor any other of the Aduersaries which do the like do otherwise thinke Wherefore yet I might come surely to this combate to encounter with such who as though they had a Wolfe by the eares are inforced to discredit their cause for euer whether they reiect the Fathers or stand to their iudgement For by doing the one they trusse vp their trinckets to flie away and by doing the other they are streightwaies strangled WILLIAM WHITAKERS The answere to the fifth Reason which is the Fathers NOw Campian calleth vpon the Fathers from whom because hee presumes of a firme defence he earnestly desireth a conflict not like those light skirmishes of men in the streets but a serious and constant disputation such as Philosophers vse Campian you see hath a better minde to conuerse with Philosophers than with Diuines for being furnished with Rhetoricke and Logicke and hauing spent most of his time in often declaiming and in inuenting and answering sophisticall captions he doubteth not of a famous victorie if Philosophers were Iudges But Campian these matters are not to be disputed among Philosophers which are otherwhiles deceiued with probabilitie and apparance of truth following that opinion which themselues iudge most agreeable to reason This question in hand must be discusted in the assemblie of most graue and learned Diuines whom no iugling of words no subtiltie in disputation no wit no cunning no youthfull insolent boldnes in quarrelling lying or soolish vaunting can once moue much lesse remoue them from the truth they are perswaded of Here can you not haue libertie to bragge of your counterfeit deuises Philosophie may not sit as iudge in these controuersies neither will those things wherein you chiefely trust be heere of any authority you must leaue your owne erroneous and endlesse walkes and be drawne perforce into the compasse and limits of Scripture and true diuinitie For Christ and his Apostles as that discreete man said in the Nicene Councell commended not Logicke and vaine subtiltie vnto vs Socrat. lib. 2. cap. 8. but a naked opinion consisting in faith and good works And this simple and sincere word of truth will easilie dissolue all your cauils will dispell your artificiall mists and will hold you fast as in a net so that the more you struggle to get out the faster and straiter are you tied But you haste to the Fathers and say If we may once come vnto them the warre is ended Now I must tell you you make too much hast and ouerslippe many things Is the battaile ended say you Why who had the victorie This is verily childish and too ridiculous but yet vsuall in your combats to triumphe before the victorie But I would heare how you haue finished the warre with such admirable expedition For say you the Fathers are as surely ours as Gregorie the thirteenth himselfe the most louing Father of the Children of the Church Giue me leaue to answere you in your owne words My friends who are present can you forbeare langhing What could be affirmed more weakely fondly or absurdly Call you him the most louing Father of the Churches Children whom wee knew to bee their furious and mortall aduersaries And conclude you that other to bee as true as this I graunt aswell the one as the other for both are most false What thinke you haue you not got a famous victorie And thus Campian you vse to make an end of battailes and put to flight great armies of aduersaries What remaineth but that as Conqueror you bee crowned with a Laurell garland and carried with triumph into the Vatican and solace your self many yeeres with your deare Father Gregorie that good old man But now Campian proceed and prosecute the victorie which you haue gotten We haue say you whole volumes of the Fathers which doe fully distincty and purposely declare that Euangelicall religion which we now defend Now you muster and reckon vp your armies whereby you procured this victorie looke well to them you were best and lay sure hold of them lest they reuolt and forsaking you come to our Tents for you force them to bee with you against their wils So that in the most dangerous and important fight they flie vnto vs with speede and doe most sharply assault and batter you But let vs consider your volumes The two fold Hierarchie of Denys the Martyr what orders doth it teach vs what sacrifices what rites Assuredly it teacheth vs nouelties vnheard of in the Scriptures we therefore leaue both them and their author wholy vnto you For though this Denys whosoeuer he were was both for time ancient and in his stile of writing not vnlearned yet that he should be the Arâ—â—pagitâ— whom Paul at Athens conuerted to the Faith is altogether incredible If you aske me a reason of this my opinion I pray you reade diligently and consideratly that which Laurentius Valla and Erasâ—us of Roteradam haue written of him Both of them perswade by no fained surmises but by very weightie reasons and such as I weene you will hardly
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
of men it is that Augustine doth iustly reproue For virginitie is to be desired not simplie for that end that we may â—idde and free our selues from the necessarie businesse and cares accompanying marriage but to the end we may with sitter opportunitie and more conueniencie serue God as also the Apostle â—peaketh That you may so â—â—vv that vvhich is honest and that you may cleaue fast vnto the Lord vvithout separation 1. Co. 7.35 〈◊〉 DVR VVho seeth not that that is more excellent in it selfe vvhich is more difficult and hard And Christ saith that after this life there is no marrying at all And S. Paul He that giueth his virgin to marriage doth well but hee that giueth her not to marriage doth better 1. Cor. 7.38 WHIT. pag 69â— I do not dispute against holy virginity which I acknowledge is both hard excellent But single life must be distinguished froÌ„ holy virginity Very few attaine this of that euery one may make choise of But your reasoÌ„ is of no great force for the hardest things are not the most excellent It is most hard for a man to liue an hundred yeares shal we therfore thinke that they who liue so long are more excellent then others As for that in the kingdome of heaueÌ„ there are no marriages it is not of force against vs for we speak of the state of this life after which as there shall be no marriages so no vowes of virginitie In S. Paul better is as much as siâ—â—es and more commodious for if it were suâ—plie better it were neuer lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see vers 26.28.32.35 Thus therefore stands the matter they that can preserue their chastitie in Virginitie they may be desirous of Virginitie and yet not absolutely but by reason of the troubles which for the most part accompanie marriage but they that cannot liue chast such must betake them to marriage and that so as that if they doe otherwise they infolde themselues in great sinne So that Virginitie is neuer saue onely in some respect better than marriage but g marriage oftentimes is absolutely better than virginitie Surely we doe thinke honourably of both these estates of life but among you virginitie is aduaunced but marriage basely esteemed Basil holdeth rightly Let virginity be honored let not marriage be despised I had rather you should approue virginitie by your deeds than praise it with your words Hieron ad Furiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doth the tongue sound out chastity and the whole bodie shew forth vncleannes For so do ye Euen as Epiphanius writeth of the Origenists You refuse marriages but not lust it is not holinesse but hypocrisie that is in honour among you For neither did Christ nor Paul enioyne virginitie to any one that had not power to receiue it For saith Bernard virginitie is not commaunded Bernard de Virgin ser 21. 1. Cor. 7.9 but aduised Nay they that cannot conteine are commaunded to marrie Wherefore the Apostle was not onely of opinion that those ought not to keepe their virginitie but also he disswaded them from it nor would he haue disswaded them from it if Christ had perswaded them to it Neither are these positions proper to Luther for all good men doe both acknowledge and defend them But let vs heare the rest h DVR Doe you not thinke therefore that the diuell himselfe is neerest of all to grace WHIT. pag. 6â—6 It is diuellish so to dispute Luther meant nothing els but to stay meÌ„s consciences afflicted and troubled with the greatnes of sin and to comfort them vvith the mercie of God which the greater sinner thou art the greater is it on thee vvhen thou dost truly turne vnto the Lord as the Apostle saith vvhere sinne abounded grace abounded much more Rom. 5.20 The more wicked that thou art saith he so much the neerer art thou vnto grace The grace of Christ is sufficient not onely for small sinnes but also for the greatest nor are small offenders onely inuited by Christ to come to him but they also that are laden with the burthen of their sinnes Luther exhorts thee not to goe forward in sinne but that thou shouldest not despaire of pardon And certainely the i DVR VVhere learned you to call him a wicked man that is truly penitent for his sins WHIT. pag. 697. Christ saith Luk. 15.7 There shal be ioy in heauen ouer one sinner that repenteth Aske novv vvho taught Christ to call him a sinner that repenteth him of his sinnes or vvhy do you not quarrell with the Apostle vvhen he saith God iustifieth the ungodly Rom 4.5 For he that is vngodly is not iustified more wicked that thou hast been in thy life by-past so much the more aboundant grace shall imbrace thee if thou be truely penitent for thy sinnes Rom. 5.20 For where sinne hath abounded grace hath ouerabounded If you condemne Luther who will thinke that you let Paul passe free For you haue the same action against both sith they be of one and the same iudgement What followeth All good actions be sinnes of God be seuere in iudgement they are damnable sinnes if hee bee fauourable they be but small ones k DVR The Apostle S. Paul then said not truly If thou take a vvife thou sinnest not 1 Cor. 7. Then S. Peter said not truly 2. Pet. 1.10 For if yee do these things yee shall neuer fall Neither said Saâ—nt Iohn truly 1. Ioh 3.8 For this purpose the Sonne of God appeared that heo might loose the workes of the Diuell Neither did S. Paul vvell to compare good vvorkes to siluer gold and precious stones 1. Cor. 3.12 Neither did the Prophets and Apostleâ— well to exhort vs to good vvorks And if all our actions though good be sinne doe not you your selues sinne vvhilest you beleeue to be iustified by faith For faith is a vvorke seeing Christ saith This is the worke of God that you beleeue WHIT. pag. 698. That euen our good actions are tainted vvith some sinne no man can doubt that either knoweth the Scriptures or himself As Isay saith 64.10 Now it euen al our righteous actioÌ„s be like vnto a stincking filthie clout they are surely tainted with some sin The Prophet Dauid prayeth Psal 143.2 Wherefore no worke though good can deliuer vs from the iust iudgement of God And this is that which the Apostle Paul speaketh Gal. 5.17 and Rom. 7.21 also Job 9.2 Vpon which place Gregorie Moral lib. 9. cap. 1. thus writeth The holy man because he seeth that euen all the merit of our very vertue is sinne if by an invvard iudgement it be rightly iudged of doth vvell adde c. Heere Gregorie calleth the merits of our vertue that is our very best workes sinnes And againe the same Gregorie cap. 14. As vve haue often said all humane righteousnes is conuinced
the error of your interpretation which you haue sucked from your corrupt maisters Cursed is euery one that continueth not in all things which are written in the booke of the law to do them The law promiseth life to them which obey the Law in all things they that offend in any thing to them it threatneth death and damnation p DVR Yet Christ Math. 11.30 saith My youke is easie and my burden light And S. Iohn 1. Epist 2.4 Ho that saith I know him and keepeth not his Commandements is alayr WHIT. pag. 705. S. Ioh. 1. Epist. 5.3.4 expoundeth the speech of Christ His Commandements are not grieuous For all that is borne of God ouercommeth the world and this is the victorie that ouercommeth the world euen our faith This yoke then to those who haue faith seameth not grieuous because they are inflamed with the loue of Gods Law neither feare they the curse of it because they are ingrafted by faith into Christans for the place of S. Iohn I answere they are said to keepe the Commandementâ— who do their best enendeuour to keepe them If any do thinke that he so keepeth them that hee is without all sinne that is that he perfectly keepeth them S. Iohn calleth him a lyar 1. Ioh. 1.8 An hard condition and which no man can euer satisfie Christ doth propose to vs another condition much easier Mar. 16.16 Beleeue and thou shalt bee saued By this new Couenant the old q DVR If it be abrogated how are we not freed from the obedience of it If God require only that you beleeue then by beleeuing you fulfill the Lavv and so haue not only an imputed but an inherent righteousnes WHIT. pag. 614. I say not that the Law is simplie abolished but in some respect Therefore it vvill not follovv that vve are freed from the obedience of it Againe vvee say not that faith fulfilleth the Law as if it did performe perfect obedieÌ„ce to it but because it layeth hold on Christ vvho is the end and perfection of the Lavv and on his righteousnes Therefore is it not an inherent but an imputatiue iustice is abrogated so as whosoeuer beleeueth the Gospell is freed from the condition of the Law Gal. 5.18 Rom. 6.14 For they that r DVR Christ saith not as you write but Hee that beleeueth and is baptised shall be saued Now they who are baptised haue receiued from God a good will to keepe the whole Law which they determine afterwards by the grace of Christ to obserue WHIT. pag. 715. The words of Christ confirme as â—â—ch as I brought them for For Baptisme is not a worke of the Law but a wale of faith And Christ sheweth that our saluation consisteth only in faith And though the baptised frame theirliues according to the rule of the Law and are endued with new wills and new strength yet they do it not with that mind to iustifie themselues by their obedience before the Lord. Then should they lose the righteousnes of faith which doth not consist in our merits and good vvorkes but is such as the Apostle describeth Rom. 4.5 beleeue are not vnder the Law but vnder grace What needs many words Å¿ DVR This is your new Diuinitie that vvee should be freed from the cursse of the Lavv vvhich vvee cannot fully obey vvhen as Christ at the last shall pronounce the cursse against those vvho haue not obered And Christ as S. Paul saith hath freed vs from the cursse because by his death be â—ath deserued grace for vs vvhereby we may keepe the Lavv. WHIT. pag. 713. This is your ignorance in Diuinity For who is ignorant of that which the Apostle affirmeth plainely Gal. 3.13 that Christ hath freed vs from the cursse of the Law Though then we cannot fully keepe the Law yet being ingrafted into Christ and he communicating his righteousnes vnto vs wee escape the cursse of the Lavv. At the last day it is no maruell if Christ pronounce the cursse of the Law against the reprobates vvho neuer vvere freed from the cursle And if Christ by his death brought vs grace to keepe the Law why might not the Galathians haue kept the Lavv and obtained righteousnes by it But the Apostle shevveth them that Christ tooke the cursle because he tooke both the sinne and the punishment vpon him not that therby he procured theÌ„ grace to fulfill the Law Christians are deliuered from the curse of the law but not from the obedience of it As for our works surely God regardeth them and if they be good he rewardeth them if contrarie he iudgeth them worthy of punishment t DVR Jn those vvho are iustified God much respecteth their vvorkes as in Abraham Iam 2.21 and 1. Ioh. 3.7 And in Phinehas Psal 106.31 his vvorke imputed for righteousnes WHIT. pag. 716. To the places of Saint Iames and Saint Iohn you haue been ansvvered before The fact of Phinâ—haâ— proceeded from faith and so the praise of it to bee giuen to faith not to the worke If you accounted of Thâ—mas as you make shew of your iudgment vvould bee sounder in these things For thus he vvriteth on Galat. 3. VVorkes are not the cause that any one is iust before God but they are affâ—ctes and manifestations of righteousnes Neither Luther not any of vs say any more but in iustifying of vs God hath no respect to our works u DVR The Prophet saith not that a man is iust because be beleeneth but that be vvho is iust doth liue by his faith that is doth vphold himselfe by his faith and sainteth not It is as absurd to be iust by another mans iustice as to liue by another mans life WHIT. pag. 716. I could admit of your exposition but that I am persvvaded the Apostle vnderstood the Prophers mind beuer then you For the Apostle hath vsed it to proue that we are iustified by faith and not by the workes of the Law no not by those which are wrought after faith for thus he reasoneth Gal. 3.11 That 〈◊〉 man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith And the Law is not of faith What hath he concluded but that you demy that is that the Prophet hath said that a man is iustified because hee beleeueth So Chrysast in Gal. 3. sheweth that saith iustifieth by the testiâ—â—â—nie of the Prophet Abakuk Which if it were not what concerneth it the Galathians who vvere endued vvith faith and ioyned their vvorkes vvith their faith If it be absurd to be iust by another mans righteousnes I pray you tel me hovv the Scripture calleth Christ both the cursse and sinne As for vs we had rather be absurd vvith the holy Ghost then vvise vvith you for the iust shall liue not by his works but by his faith Now goe on * DVR Then where is your faith which assureth you of the remission of your sinnes and quiteth all your
many things in their religion which will euer alienate them from you yet in many respects the Iewes are much beholding vnto you so as vnlesse they will incurre the suspition of great vnthankfulnes they must loue you againe deseruedly For you giue them leaue to vse their auncient Ceremonies and that in Rome and freely to vtter their blasphemies against Christ without blame so they pay tribute they haue impunitie for all their sacriledges and blasphemies The Lutheranes say you neuer opposed themselues against them neither did they euer receiue any damage from the Iesuites Heathens You proceed to Heathens among whom you affirme those were most violent which deuised the most grieuous torments for Christians I will easily graunt that those Tyrants that killed and murthered the Christians for the space of 300. yeares were violent and outragious aboue measure What of this These say you that were thus drawne vnto all kinds of torment that could be deuised These were the fathers and children of our faith Nothing lesse Campian this should haue bin soundly proued not barely affirmed No likenes or affinitie of faith or works can be found betwixt you and them so farre are they from being your fathers or you their children For as our Sauiour said to the Iewes If you were the children of Abraham Ioh. 8.39 you would do the works of Abraham so if these had been your fathers as you say you their children you should haue resembled them as your fathers But beware Campian lest that which followes agree more fitly vnto you You are of your father the Diuâ—ll Joh. 8.88 These holy Fathers if they were now liuing would disclaime you from being their of-spring so little you resemble them in any thing Be ashamed at length to call your selues their posteritie from whom you haue so fouly degenerated or if the name please you indeuour that it may be proper vnto you But to what purpose make you mention of that Tyrant that broyled Laurence on a Gridyroul and why repeate you all these verses out of Prudentius He speakes indeed of gold and siluer and torches what of all this Torches were needfull in the night season at which time the Christians then vsed to meete because they durst not assemble on the day but to Å¿ DVR Yet was this a most auncient custome as diuers do testifie and they vvere kindled then to shevv that the sight of faith ought to bee kindled in the mind WHIT. pag. 879. That which was done in the night came in time to be done at noone day I deny not but I inquire by what Scripture or what reason as for your inuented mysterie I say this is the way to fill all places with â—ignes figures and foolish mysteries But I can easily pardon you whose ignorance and blindnes of mind is so great that no light is sufficient for you light candles as you do at noone dayes is meere madnes The accusation laid against him by the Tyrant of gold siluer plate and summes of money was t DVR Yea your answere is false and fained for it was true which the Tyrant obiected to Laurence WHIT. pag. 880. Is it like that the Church being vnder Tyrants could abound with such riches of siluer and gold But at the very same time their pouertie appeareth For Gratian de Coâ—spâ—â—ra Dist. 1. c. vâ—sâ— bringeth in Boniface affirming that in time past they had golden Priests and wooden Chalices And Xepherinus the sixteenth Bishop of Rome did ordeine that Masse should bee celebrated in dishes made of glasse Pope Vrbâ—â—e was the first who made all the ministring dishes of siluer and so in this as in other things by successe of time the glorie of Churches increased forged He had heard that the Christians had a great masse of gold and siluer and concealed treasure and being exceeding earnest after it he sends for Laurence and commaunds him to bring him that money But where Campian was the plate of gold and siluer which he brought vnto the Tyrant what Cups vessels or treasures did he bewray The Church did not then abound in wealth neither had they then such plentie of golden basons siluer chalices costly hangings or any other great and pretious treasure They had then woodden dishes but golden Bishops and Priests but now as Boniface said truly we 〈◊〉 golden vessels Bonifac. de Consc dist 1. vasa woodden Priests neither doth he therein play the Lutheranâ— as you play the Papist Campian These Nimrods Church-robbers came not out of Luthers schoole those that made greatest spoile of the Church came from you not vs. Against this Tyrant you oppose Constantine and make a needlesse digression in his commendation rather to fill vp roome then frame a reason For to what end rehearse you these things Constantine quieted the Church was baptized by Siluester Bishop of Rome vsed the signe of the crosse had Helen to his mother ioyned himselfe to the Fathers of Nice commended himselfe to the prayers of Anthony chose the lowest place in the Synod ergo what will you inferre From this loose ware cannot you euince your Church to be the true Church vnlesse you straine them very violently Constantinâ—â— indeed brought peace vnto the Church in her most troublesome time and adorned and honored it with all the preferments and possessions he could and since his time as she increased in wealth so she decreased in piety Whereas you say that Constantine sent for Siluester from Soracte that he might be baptized by him with our baptisme you might better haue said that Siluester was fetcht from heauen to baptize Constantine for Siluester died many yeares before Constantine was baptized as is manifest out of u DVR You knovv the first of your authors and vvitnesses was an Arian and him the rest follovv WHIT. pag. 881. It is incredible to thinke hee would lie in so famous a thing which might so easily be proued to the contrarie And if he had been baptised at Rome as you say it is like the other three would haâ—â— come to the knowledge of it by some meanes haue preferred the credit of the thing before the lie of Eusebius As for your witnesses they are not to be compared with these of ours Eusebius Socrates Theodorus Zâ—zomen Euseb lib. 4. de vita Constant Socrat. lib. 1. cap. 39. Theodoret. lib. 1. cap. 31 Sozom. lib. 3. cap. 34. who haue recorded the baptisme of Constantine to haue been not whiles he was yong but in his age not by Siluester of Rome but by Eusebius of Nicomedia an Arian Bishop Now Siluester was extreame old when Constantine was a yong man He vsed the signe of the crosse which he had seene in the ayre as an Ensigne declaring himselfe thereby the souldier of Christ and an enemy of Tyrants But that he worshipped or adored this crosse you shall neuer approue As concerning his * DVR VVhat can bee spoken more foolishlie WHIT. pag. 881. And yet what
is my follie which was not the follie of Eusebius and Sozomen for Eusebius who was present at the same Synod writeth that Constantine in the first rancke sate downe in a golden chaire And Sozomen saith there was a throne prepared for him and that a great one and aboue all the other place in the Councell it skilleth not greatly for what if he chose the lowest seate amongst the Bishops Euseb lib. 3. de vita Constant Sozom. lib. 2. cap. 19. but you thinke he did it rather forced by necessary dutie then moued by voluntarie humilitie marke then what Eusebius writes When he was come to the chiefe place he stood vp in the middest of the assemblie and there when a little seate made of gold was brought for him he sate downe Heere you see that Constantine sate in the highest place a seate of gold which was the chiefest and aboue all the rest as Zâ—zomen relates But these your proofes are passing strange they strengthen the cause of your Pope excellently well Now you passe forward vnto the Turks Turkes wherein you do too manifestly bewray your ignorance in historie For the Turkish gouernement neuer lesse preuailed then since Luther began to publish the Gospell Before he did ouer-run and like a troublous sea breake into all Countries with a furious and vnresisted violence But since Luther like a good husbandman began to sow the seed of the Gospell this raging sea hath as it were retired or stood still and conteined it selfe within his owne bounds Vicuna was kept by the Lutheranes and assaulted by Solyman but he returned with losse and with shame and prooue if you can that euer the Christians became weake or the Turks stronger by their default The Letters which you pretend as written from Solyman to Luther might with better reason haue bin sent to the Pope for the Turks are beholding to none more then your Pope as they well know and vnlesse they will be vnthankfull they will euer acknowledge it For if as our Sauiour Christ saith a kingdome diuided against it selfe cannot stand then the breaking of the strength of the Empire and weakning the power of Christians and consequently strengthning the Turks all must be imputed to him which rent and diuided the Romane and Christian Empires and of one kingdome made two As long as the prouinces and dominions of the Empire were vnited we were strong ynough against the Turks but after Pope Leo the 3. diuided the Empire the Emperour of Constantinople which before had much ado to resist the Turke was now no longer able to sustaine the burthen wanting the greatest part of his Empire There is then no reason why the Turke should thanke Luther but the Pope rather as he hath good cause It were too long to rehearse all the intercourse which hath passed betwixt the Pope and the Turke let vs now heare the conclusion They are say you onely professed enemies to vs. Certainely they haue infested them of the Greeke church more then the Latine So that if they be the best Christians that are most persecuted by the Turks the Grecians must goe before you Whereas you adde something of Altars and Images know you that the Idolatry of your Church is so great that the Turks themselues are ashamed and therefore they breake and euill intreate your Images and Idols wheresoeuer they find them Now you come to Hereticks the lees bellowes Heretikes and fewell of hell fire As long as there wants no Papists this fire will want no fewell The first you meete with is Simon Magus Indeed your Church is something more indebted to this Simon then the other but what of him He denied freewill vnto man and bragged of faith alone Where finde you that tell vs Campian for this is not affirmed by Ireneus or Clemens in the places alleaged he thought that all things came to passe by destinie and an ineuitable necessitie whereby he vtterly abolished mans freewill x DVR If you be a Caluinist then this must needs be your doctrine when as Caluin had so taken avvay all freedome that he hath brought a necessitie greater then Stoickes fate WHIT. pag. 882. I am a Christian you a Iesuite Caluin as you wel know neuer tooke away the freedome of will vnlesse you reason thus the will of man is not free in good things before it be regenerate by the spirit of God therfore there is no freedome of the will at all which verily hath no strength of consequent in it We hold no such opinion Neither did he boast of sole faith as you say but this was his opinion that from the doctrine of Iustification by grace and faith he let loose the raines to all impietie dishonestie where do we defend any such things Nouatianus would himselfe be Bishop of Rome and opposed himselfe to Cornelius the lawfull Bishop hoping by force to get the Bishoprick What is this to vs But he was an enemie to the two Sacraments of penance and extreme vnction y DVR It was not for this but because he tooke away the Sacrament of Penance in vvhich Priests do pardon sinne WHIT. pag. 882. Whether Penance was a Sacrament or no was not the thing in question betwixt Nouatus and the Catholikes but whether there was any place for repentance left vnto those that did sinne that the Minister might assure theÌ„ of remission of sins if they repeÌ„ted we grant that this power is giueÌ„ to the Ministers of the Gospell therefore we are far from the error of Nouatus He denied pardon and repentance to them that fell in persecution Herein he was an enemie of repentance Our case in farre different which exclude no true penitent from hope of pardon Manos wholie reiected baptisme as vnprofiâ—able and not necessarie Do we affirme any such thing We z DVR You take from Baptisme all power to remit sinnes and confirre grace as the Manicâ—es doe And yee Caluinists deny that the deed done doth confirre grace to them vvho beleeue WHIT. pag. 883. We beleeue and teach that in Baptisme sins are forgiuen which the Manichies vsually deny Therefore we differ much from them And as for the inuention of the deed done we reiect it euen in those who are indued with faith for what neede haue wee of any such inuention that grace is conferred and giueâ— by the deed done if faith be not wanting denie indeed that baptisme confers grace to the vnbeleeuer by the worke wrought he denied it to be profitable at all are we like him Austen and Epiphanius accompt Aerius for an Heretick so did few of the auncient Fathers besides these And if to condemne praiers for the dead Hierou ad Euag. in 1. Tit. and make equall a Priest with a Bishop be hereticall what shall be Catholick Hierome was altogether of Aerius his mind about equalitie of Priests for he determines them to be equall with Bishops by Gods law This was not that Aerius Socrat. lib.
void of good workes but it is of that nature that it worketh by loue It is therefore faith alone which iustifieth that is which embraceth Christs obedience wherin our righteousnes consisteth but yet this faith which iustifieth is neuer alone for it is euer accompanied with hope and charity and doth not suffer it selfe to be disioyned from it For as the heate alone of the fire doth set the wood on fire and yet this heate is not alone but continually ioyned with the light so faith alone of it self doth iustifie albeit it can neuer be quite alone Now seeing that all our righteousnes and happines do consist in the pardon of sinnes we also teach that this ought to be most certainly perswaded to vs and knowne of vs so as our soules may rest therin as in a most safe and quiet hauen For being iustified by faith wee haue peace toward God through our Lord Iesus Christ. Now what could this peace be it we were alwaies distracted with a doubtful hope thoughts and tossed as it were with waues hither and thither about our saluation Albeit therefore our consciences are set vpon oftentimes by many terrors so as they cannot be so secure in this life as if wee did alreadie enioy the endlesse ioy of heauen yet we say that this faith ought to depend most certainly and strongly vpon the promises of God so as wee may expell all doubting about the grace of God our adoption and saluation For true faith cannot agree with vnbeliefe It is the propertie of this to distrust Gods promises but the property of that is to ouercome and driue away all doubting as much as may be But if faith be full of doubting wherein doth it go beyond vnbeliefe let vs beleeue the Apostle who both knew very well and hath described exactly the nature of true faith He propoundeth Abraham vnto vn in whom wee may behold a most notable image of true faith What did he did he stagger was hee in suspense with himselfe did he doubt nay in him al things were contrary Rom. 4 1◠he against hope did beleeue vnder hope he was not weake in the faith hee did not discourse against the promise of God through vnbeliefe he was strengthned in the faith hee was fully perswaded that God which had promised could performe it And this faith was imputed to him for righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Abrahams faith shal ours bee vnlike it but he is our Father wee his children and children should bee like their father The conclusion is made now against you Campian that by faith wee are i DVR You can neuer shew out of Gods word that forgiuenes of all sinnes is giuen to them vvho apprehend the righteousnes of Christ by saith WHIT. pag. 618. This that you deny to be shewed in the Scriptures is most plainly taught in them as Ioh. 3.16 Act. 10.43 Act. 13.39 DVR But vve know not vvhether vve be endued vvith true faith WHIT. pag. 620. Indeed it cannot be denied that many are deceiued with a fained faith but they who are indued vvith true faith they do know that they haue true faith so did Paul 2. Tim. 1.12 know for himself in 2. Cor. 13.5 he biddeth other learne to know it So a Christiā may know that he hath true faith that by the spirit that he hath giuen vs as 1. Ioh. 3.24 made certaine of our saluation and that your variable and suspicious faith is liker to infidelity than to faith Basil in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k DVR That which you bring out of Basil and the Tridentime Catechisme doth ouerthrow your selfe what certaintie can a man haue of his iustification vvhen as S. Paul saith 1. Cor. 4.4 I knovv nothing by my selfe yet am I not thereby iustified And the like hath Iob. cap. 9.15.20 WHIT pag. 622. If they attribute to faith a most certaine persvvasion without doubting as they do do they not cōfirme our doctrine that a man may be certaine of his saluation For those temptations which come frō the flesh though they may shake it yet they cannot ouerthrow it As for S. Paul doth hee denie himself to be iustified doth he doubt of his saluatiō Reade the end of the eight to the Romans and you shall find him so certaine of his iustification and saluation as that you Papists are glad to ansvvere that he had it by an extraordinary reuelation of the spirit And do you novv make him doubting of his saluation But you vnderstand not Saint Paul in the place you alleadge for he doth not not deny that he is iustified but he saith that thereby he is not iustified because he knovveth nothing by himselfe Iob also though he dare not trust to his owne workes and innocency yet he shevveth himselfe to be certaine of his ovvne saluation Iob 19.26 Basil saith excellently What is the propertie of faith a full or certaine perswasion void of all doubting But what meane I to conuince you by testimonies of the auncient whom the very Catechisme of Trent doth confute Catechis Trid. in 1. art Symb. The word beliefe saith it as the holy Scriptures teach hath the force of most certaine consent Wherefore he beleeueth to whom any thing is certaine and assured without doubting Now we beleeue euerlasting life therefore it ought to be most certaine assured to vs without any doubting I require now nothing more the Catechisme of the Councell of Trent ratified by the authoritie of the Pope and Councell teacheth me that a man ought to be certaine of his saluation But are you not yet quiet but stil question farther for say you how can a man be sure l DVR VVho could euer be certaine of his ovvne perseuerance to the end vvithout the peculiar reuelatiō of God WHIT. pag. 626. In this speech you cut in sunder the sinevves of Gods euerlasting decree For seeing Gods predestination is certaine and vnchangeable it doth cause our calling iustifying and glorifying to be as certaine as it selfe For is it in your povver to dissolue and breake in sunder that golden chaine of the Apostle Rom. 8.30 and to vvhom can his owne perseuerance be doubtfull seeing God testifieth his perpetual good wil towards vs as these scriptures fully teach Ier. 32 40. Ioh. 13. 1. Luc 22.32 Iob. 17.20.21 Matth. 21.22 Rom. 8.9 Ioh. 14.16 Ioh. 10.28 Phil. 2.6 Rom. 11.29 1. Ioh. 3.9 Matth. 24.24 of his future perseuerance That may be certaine Campian by faith which if it be true cannot vtterly decay Heb. 11.1 The Apostle termeth faith the m DVR No man euer doubted but that all those things which vve beleeue are most certaine But you ought to shevv that euery ode ought to beleeue that he shall perseuere in that faith to his end Saint Paul she vveth that certaine had made shipvvracke of faith 1. Tim. 1.19 WHIT. pag. 627. The question is not vvhether things beleeued be certaine or no for