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

a witles kinde of reasoning is this first to recken vp the Saints in Heauen and say these are ours Then to number vp the damned Iewes Gentiles Turkes Heretikes and affirme those are the enemies of our Church To rehearse those Countries that haue been conuerted to the faith of Christ and conclude by and by these are of our Religion would you take this man to bee well in his wits compassing Heauen Earth and Hell so childishly a DVR Jf heere he any thing ridiculous then may you laugh at the Prophet vvho a● speedily runnes ouer the whole world And S. Paul tooke a testimony for a truth out of the beathen Poet Act. 17 2● WHIT. pag. 856. Who knoweth not that God may be knowne by his creatures religion illustrated by nature vncorrupt but what nature I pray you hath taught Camptā thus to iudge of the heauenly spirits and the damned soules and of the whole fr●me of things can he learne by nature that those who haue professed the Popish religion doe novv enioy heauenly happines and that they who dislike it are tormented in hell These weapons of Campian were those that impure Symmachus opposed Christian religion withall Ambros Epist 30. Prudent contra Symmachum ridiculouslie and impertinently taking vnto himselfe what he liketh and reiecting the rest A worthie cauil fit for none but Iesuites which when a man hath by one negatiue discharged can neuer be proued by their peruerse sect and whole societie These dreames of yours Campian are vnworthie any answere one word of denial confutes this whole Chapter I will not bestow much time in answering this Sophisme so vnhansomely framed and patched together it shall suffice lightly to passe and only touch euery thing in a word First therefore you alledge the prophecie of Esay of a straight way wherein the simple should not erre b DVR You shew your ignorance in the Prophet for he speaketh not of the way to the Church but of the Church it selfe vvhich is the high way to heauen WHIT. pag. 857. Howsoeuer you interpret the way it maketh neither much for me nor for you The question is who shall find out that way and walke in it for it is not discerned of all because it is a plaine way nor held of all because it is a right way but he that hath learned Christ is he that walketh in this way without any error though he be but sillie and vnskilfull DVR Jf this be so then can it not be the true Church which conteineth sinners and men polluted And the Fathers by this place exclude only those who are not clensed by Baptisme WHIT. pag. 858. The Prophet speaketh of the Church of the elect and Saints because he saith vers 8. The polluted shall not passe by it and vers 20. the redeemed only whose ioy shall be euerlasting but the visible Church conteineth those which are impure whom Christ hath not redeemed and whose ioy shall perish As for Baptisme it purgeth none but such as lay hold of the promise of free iustification by Christ as Tit. 3.5 Heere the Prophet describes the entrance into Christs Church viz. that it should be ready plaine and easie But this way brings vs not to your Church c for of this way the Prophet reports that no prophane man no Lion or cruell beast shall be found in it whereas all your waies are compassed with polluted men raging beasts Lions Beares Leopards Dragons Diuels and in conclusion they leade miserably bewitched men vnto wofull destruction As for vs we treade that way which Christ and his Apostles haue traced out before vs wee auoyde your erroneous and strange waies because it is the way of sinners that you s●●●d in which way whosoeuer tread● Psal 1.1 Rom. 3.17 the way of pe●ce they haue not knowne First vnderstand the path well your selues and then direct the way vnto vs. Let vs say you as●●●d into heauen I feare you Iesuites haue no place there Heauen is for Christians not Iesuites But suppose your selues for the time to be in heauen what followeth Let vs behold say you the Martyrs 33. Bishops of Rome slaine together the Vniuersall Pastors companies of the faithfull all holie Saints Well suruey Campian heauen it selfe and all the heauenly host looke well in all the parts and coasts of it whiles you list you shall not find there vpon my word one Iesuit not one Papist for none shall stand in Mount Zion with the Lamb Apoc. 14.1 that haue receiued the marke of the beast or belong vnto Antichrist But in heauen are 33. Bishops of Rome and many more I doubt not but of all these name me one if you can of your religion whom you may iustly claime as yours Those were holy and faithfull Bishops which shed their bloud for the name of Christ But your Popes for these many hundred yeares what else haue they done but persecuted Christ and murthered his true seruants If those 33. Bishops be in heauen as doubtlesse they are how many late Popes could I recken vp which possibly cannot be where they are in all things they are so vnlike them You pick out a few let vs see who these are Ignatius say you was ours why I pray you He thought no man equall to the Bishop in causes ecclesiasticall not the King himselfe and left in writing certaine Apostolike traditions neither say we that any man is to be compared with the Bishop in such things as belong to his office d DVR If these be so proper to Bishops that they cannot belong to Kings then you being iudge the Queene cannot be the head of the English Church WHIT. pag. 160. We acknowledge no other head of the Church saue Christ And Prince though they may not do any of th●se 〈◊〉 yet they rule ouerthem who doe and ought to command them diligently to execute their offices which if they neglect they ought to reproue compell and punish them as we reade the good Kings of the Church Iewish and Christian haue euer done and the reason hath no force Princes haue no authoritie to preach therefore they haue no authority to punish those who teach false doctrine to their people He only ought to ouersee holy things viz. instruction of the people administration of the Sacraments vse of the keyes of the kingdome of heauen These are matters of great weight and exceed the kingly authority yet are Kings aboue Bishops in wealth honor gouernment maiestie and they may lawfully both admonish them of their dutie and restraine them when they offend If Bishops herein would equall themselues with Kings it were too intolerable As for the Apostles traditions which Ignatius hath left in writing we receiue them so farre as they agree with the Apostolicall Scripture if they dissent from those we refuse them The Epistles of Ignatius were most of them counterfet as euery man may see heere you rehearse many and still the vndersong is these are ours Telesphorus say

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

reueiled to the Saints on earth heauenly things but not what was done in heauen only he made those diuine mysteries knowe vnto them which were necessary to saluation whereof it followeth not that he reuealeth to the Saints in heauen what is particularly done on earth vnles you can proue that there is the like necessity of this knowledge ignorant of those things we doe And therefore we rather goe vnto o DVR S. Paul desireth the Romans and Corinthians to pray for him and therfore vve may desire the same of the Saints in heauen We knovv that vve obtaine all in the name of Christ but seeing all are not in like grace vvith God the Fathers and vve haue made choise of those vvho are most gratious WHIT. pag. 336. The first part of your answere confuteth the latter vnles you will say that Paul was lesse gratious with God then the Romans and Corinthians and both are weake of no value for first Paul praieth not to them as you do to Saints but only desireth them to performe a mutual Christian duty which the Saints liuing who are acquainted with one anothers estate and wants ought not to neglect if he had made the likesuite to a Prophet departed Iohn Baptist or Iames slaine by Herode you had somewhat to say Lastly if those are to be made choise of for mediators who are in greatest grace with God to whom should we goe but vnto Christ his dearely beloued Sonne in whom God is well pleased and we reconciled Eph. 16. Matth. 3.17 Ioh. 14.6 1. Tim. 2.5 Christ and pray vnto him alone who both knoweth our wants and also will and can grant vnto vs such things as we desire You if you please may seeke after the pirling streames but wee will draw out of the fountaine it selfe neither doe we regard the inueterate custome of praying vnto saints for though this custome is auncient neuerthelesse it hath flowed from the well-head of humane superstition and not from diuine authoritie and whereas you adioyne your conceit concerning the restraining offeminate Apostataes from wicked copulation and for this purpose alleadge some Canons of the Councell of Chalcedon Concil Chale can 4.15.23 in this you follow your olde wont for there is only one Canon to be found against ministring widowes which after they had taken vpon them the office of ministration married againe but how vniust this law is it may easilie appeare 1. Tim. 5. For when as Saint Paul would haue these widowes to be p DVR There is nothing determined in the Scriptures concerning the age of vviddovves That vvhich S. Paul vvriteth vvas profitable for the insancie of the Church but vvhen the Gospell had taken deeper ●oot in mens harts they began to preferre cōtiuency before marriage WHIT. pag. 337. Your impudency is to be admired seeing S. Paul hath plainly determined that they should bee fixtie yeares of age at the least 1. Tim. 5.9 neither were such Apostolicall constitutions to indure only for a time but vntill the comming of Christ as appeareth 1. Tim. 6.14 And whereas you say the Gospell after the Apostles times tooke deeper roote in mens minds it is meerely false it was indeed further propagated but the Church was neuer in after ages indued with the like measure of grace and extraordinarie giftes as it was in the Apostles times when they receiued the first fruits of the spirit And I would pray the Reader to consider that Duraeus doth confesse that in the first age of the Church single life was not so much desired of most and in later times they onely beg●n to preferre continency before matriage But how much better it had been to haue kept the Apostolike institutions and to haue chaunged compelled continency for lawfull and holy marriage the lamentable euent hath sufficiently proued sixtie yeares old at least this Canon doth admit of those who are but fortie and yet notwithstanding permitteth them not to marrie But you will say they haue vowed single life First proue that they ought to make any such vowe and then that if they shall perceiue they can by no meanes performe their vowe that they haue done otherwise then they should when they married q DVR You say to vovv that vvhich vve cannot performe is to mocke God but this vve may performe seeing God bestovveth the vertue of continencie vpon those vvho seeke it by fasting and prayer and seeing the vestall Nuns and Aegyptian Priests atteined vnto it and vvines also vvhen their husbands are longe absent vpon necessary occasion WHIT. pag. 340. God granteth not all things wee pray for but those things which hee hath promised as appeareth in the example of S. Paul 2. Cor. 12.8 But we haue no promise of the gift of continency yea cōtrariwise Christ hath taught vs that all are not capable of it but those only to whō it is giuen Matth. 19.11 the Apostle saith that it is a gift proper to some onely 1. Cor. 7.7 and therefore wee haue no ground absolutely to pray for it with assurance of being heard The vestall Nuns Aegyptian Priests are fit examples for your imitation who liued single but not chast and yet the Vestals might marrie when they were past thirtie yeares old and some Aegyptian Priests as appeareth Gen. 41.45 Concerning the chastitie of wiues in their husbands necessary absence the reason is not alike for it is one thing to impose vpon our selues a voluntary necessitie and another to vndergoe it when it is imposed by God God will keepe vs in our waies Psal 90.14 but not when wee rashly thrust our selues into needlesse difficulties To make a vow in things indifferent which you cannot possibly performe is to mocke God and to commit the crime of impious temeritie but to persist in this wicked vowe is a double sinne And therefore that which the law prescribeth is to be embraced The best course in euill promises made is not to obserue them and we are so to behaue our selues as Bernard counselleth his sister In euill promises keepe not touch Bernard ad Soror de modo bene viuendi Serm. 62. r DVR Bernard vvriteth not against the vovv of virginity but only vvilleth vs to breake a dishonest vovv neither is this booke you knovv thought to be his WHIT. pag. 342. It is not much materiall who was the author but his iudgement is to be embraced seeing then that is a dishonest vow the performance whereof is ioyned vvith dishonestie it follovveth that the vovv of single life is such vvhen as it causeth men to burne in the flame of lust and therefore is rather to be broken then obserued In a dishonest vowe change thy purpose Doe not performe that which thou hast vowed vnaduisedly for that promise is impious which is wickedly performed Now what can be more wicked and odious in the sight of God then to be inwardly inflamed with the fire of lust and to refuse that lawfull mean●● whereby it might

all the c Hiero. in cat script saincts of heauen that through their pure and vertuous conuersation vpon the earth gaue a rare example vnto all sorts of men Thou shalt finde that they both liued here and died members of our Catholick Church And that we may take a tast of some few by name d In Epist. ad Smyr on our side was Ignatius that so earnestly thirsted after martyrdome who in ecclesiasticall matters aduanced a * And we in those thing● which are proper to a Bishop make none equall to a Bishop Bishop euen aboue a King who penned also certaine traditions of the Apostles whereof he himselfe was a witnesse least they should be quite forgotten e Euseb lib. 3. cap. 30. Dam. in vit Telesp To. 1. con c. stat d. 5. On our side was that Anchorete Telesphorus who commanded that the fast of Lent which was before instituted by the Apostles shouldbe kept more strictlie On our side was S. Ireneus f Lib. 3. c. 3. who proued that the Apostolike faith descended vnto vs by the succession and sea of Rome On our side also was that high Bishop g Euseb 5. hist. 24. Victor who by a generall Proclamation * This is false for he could not subdue it kept the whole Countrie of Asia in due obedience which Proclamation though to some it seemed somewhat hard but specially vnto this most blessed man S. Ireneus no man yet attempted to deface as * This is false for many Bishops haue bitterly inueyed against Victor for this cause forraigne authoritie Polycarpus h Euseb 4. hist 14. Suidas was on our side that about the question of the keeping of Easter day went and conferred with the sea of Rome whose reliques after he was burned the faithfull Christians at Smyrna gathered together and gaue due honor vnto their Bishop by obseruing yearely the day of his death as an high and solemne feast On our side were i Euseb 7. Hist 2. S. Cornelius and S. Cyprian those golden paire of Martyrs which were both very worthy Prelates but the former was the greater who when he was Bishop of Rome abolished the Affrican errors The latter also got great commendations through his loyall obedience which he shewed to his superior and dearest friend he had in the world On our side was Sixtus who when he song Masse at the Altar was solemnely serued with seauen men of the Cleargie On our side was S. Laurence this mans Archdeacon whom the aduersaries cancell out of their Calenders To whom k Prud. in Hym. de S. Laur. vi Aug. ser de S. I aur Ambros lib. 1. off cap. 4. lib. 2. off 28. Leo serm in die S. Laur. Prudentius a man that had been Consull in Rome about 1200. yeares ago prayed in this wise O most glorious seruant of Christ what power is giuen thee and what authoritie is graunted vnto thee in heauen the great ioy of the Romanes doe sufficiently shew vpon the obteining of such requests as they make vnto thee Amongst the which number I beseech thee mercifullie giue eare to me thy rude Poet that doth confesse vnto thee my sinfull thoughts also disclose my wicked actions heare benignly I pray thee me thy humble suppliant Prudentius that hath highly offended Christ my Sauiour On our side l Metaph. Ambros ser 90. tom 3. lib. 1. de Virg. Ado. Tae in martyr Euseb 8. Hist 27. were those most blessed virgins S. Cecilia S. Agatha S. Anastasia S. Barbara S. Agnes S. Lucia S. Dorethy and S. Katherine who constantly kept their vowed chastitie against the tyrannie both of men and diuels S. Helen was on our side who was most famous for the finding of the crosse of Christ S. Monocha the mother of S. Augustine was on our side who when she lay on her death-bed most deuoutlie desired to be praid for after her death Ruff. lib. 1. cap. 8. Ex Aug. lib. 9. con cap. 7. vsque ad 1● Hiero● in Epist Paul Hiero● in cap. Semp. Athanas Ambros in orat fut de Satyro Ioan. Diacon Seu. S●lp Metaph. Grae. lib. 2. Dial. and to haue the * This was not the sacrifice of the Masse reade the answere sacrifice of the masse offred for her at Christs altar S. Paula was on our side who forsaking her faire pallace situated within the citie of Rome and her goodly farmes abroade in the Countrie went on pilgrimage by long iourneys euen vnto to the caue of Bethelem where Christ lay crying in his cradle there in solitarinesse to spend the residue of her time On our side was S. Paulus S. Hilarion S. Antony who liued in solitarinesse till they were old men On our side was Satyrus that was brother germain vnto S. Ambrose who carrying about him in a stole that dreadfull hoast and being in present danger of shipwrack hoping assuredlie that he would protect him lept into the raging sea and s●ome to land On our side were S. Nicholas and S. Martin who were both Bishops much exercised in watchings cloathed altogether in haire-cloth and fed with fasting On our side was S. Benet who was father vnto a great number of Monks Ten yeares were not long ynough for me to recite this infinite number of Saints neither do I heere make mention of them whom before I placed among the Doctors of the Church I do not forget my promise that I would passe ouer things as briefly as I could conuenientlie let him that would know more hereof peruse not only the large histories of auncient writers but also much more rather the graue authors which haue almost euery one of them written speciall bookes of the liues of the Saincts for a remembrance to their posteritie * And you of al those name me one Iesuit then let him tell me what his opinion is of those most auncient Christians Vide. 12. tom Surij and most blessed of whether religion were they of the Catholikes religion or of the Lutherans religion * After this manner Campian vseth to dispute I call to witnes the throne of God and that his tribunall seate before which I shall stand to render an accompt of these my ten reasons and of my said act in making my challenge that either there is no heauen at all which I and my adherents do detest or that it belongeth properlie to such only as are of our religion which thing we for our parts hold for sound doctrine Now on the contrary side if you thinke good let vs looke downe into hell Damnati where lye some burning in euerlasting fire Who the Iewes what Church are they against ours Who else the heathen What Church haue they most cruellie persecuted ours who besides these the Turks What Churches haue the pulled downe ours who yet the hereticks to what Church were they enemies to ours * The Catholike Church of which your Church is no part Forwhat Church I pray you hath

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

changed so that it is no maruell if the custome of the Church at one time interpret the Scriptures after this manner another time after that Was there euer the like bouldnes heard of that men would wrest the eternall and immutable word of God which euer hath but one and the same sense to serue the will of the Church that is of the Pope of Rome Thom. 1. ● 1. art 10. besides this you haue made so many h DV● The Fathers and Antiquity haue euer made these foure senses of the Scriptures WHIT. pag. 163. To faine such foure senses in euery sentence differeth not much from a learned kind of madnes Allegories I confesse many are in the Scriptures but such as the holy Ghost himselfe hath made but to make other Allegories when the words may be vnderstood without a Trope or when the Grammaticall sense is not absurd and repugnant to sound doctrine I thinke is too great bouldnesse and temerity A Tropologicall sense is not a new sense differing from the Grammaticall but one ●s it were with it Finally if the Fathers as men haue erred must we needs follow their errors The Fathers reiected the errors and false interpretations of their predecessors why may not we deale so with them senses of euery place to wit an allegoricall a tropological an anagogicall sense that by your Ledgerdemaine you haue abolished the true and natiue sense Now Campian since you know that this is the manner of your Church in the interpreting of the Scripture than which what can be more corrupt how dare you presume to reprehend our manner of interpretation But we follow no other course then that which the Fathers haue prescribed and which the thing it selfe argues to be most fit For that is our course which Augustine aduised we interpret obscure places by those which are plainer we obserue the phrase and stile of the Scripture we weigh circumstances we compare scripture with scripture we go not one iot from the Analogie of faith They who take this course adioyning their harty prayers that the Lord would open this sealed booke vnto them and teach them the true sense of the scripture shall neuer need to runne to Rome and enquire of that sacred Oracle of the Pope who himselfe neither vnderstandeth the true sense of scripture neither is able to expound them to others But to returne now to Campian what is the vsuall fault he finds in our dealing with the scripture and what be the arguments by which he doth confute vs Let vs demaund saith he for example sake of our Aduersaries what caused them to deuise this new opinion whereby Christ is excluded out of the mysticall Supper We Campian do not i DVR If you place Christs body and your supper so farre asunder how do you not exclude h m from i● WHIT. pag. 168. It is true if things that are seuered could no way be ioyned but by a corporall ouching but without it it may fitly be as all beleeuers are ioyned together though they be farre distant and distracted one from another as Iewes Grecians and all other godly make but one body with Christ what is that bond of this vnion but the power of the spirit Such an vnion is this in the Sacramēt and it hath the some bond exclude Christ out of the Supper neither do we otherwise thinke of the Sacrament then both Christ hath taught vs and the old Church hath prescribed We certeinly affirme that the faithfull in the supper receiue whole Christ God and Man we beleeue and teach that they eate his body and drinke his blood Neither doubt we to affirme but that he that comes to the supper and doth not in the supper partake of Christ that he is in danger of condemnation Doe we now exclude Christ from the supper But whosoeuer includeth Christ in the supper as you doe he faineth and forgeth a new Christ to himselfe he confoundeth heauen and eart● together he offereth violence to nature and mu●● needs admit innumerable absurdities Wherfore we following the scripture as our schole-masters not taking vp any new opinion place the naturall and humane body of Christ in heauen for so the Apostle Peter speaketh whom the heauens must conteine vntill the time that all things be restered Act. 3.21 yet the k DVR The● is Christ as present in Baptisme and in the word and wheresoeuer your faith seekes for him as in the supper yea as present to the Father● in the old Testament as now to vs. WHIT. pag. 169. So quest●onlesse he is vnl●sse all men be without hope of life and saluation who are depriued of the Supper For John 6.53 yea all Christians communicate of Christ alike as well such as come to the supper as they who cannot partake in it And that he was present to the Fathers it is proued 1. Cor. 10.3.4 vertue the communion the benefit of this body we exclude not from the supper but stifly maintaine that in the supper whole Christ is present to each mans faith This is the summe of our opinion which I no lesse doubt to be the true sense of the scripture then that Christ is Christ or that to be scripture which is scripture This opinion out of all others which we hold haue you made choice of as an example to impugne and gain-say Let vs see now how scholler-like you acquite your selfe If they name the Gospell say you we ioyne with them The very words make for vs. This is my body this is my blood I acknowledge the words do but I enquire now for the sense of them whether they should be so expounded as your Church teacheth that the bread is Transubstantiated into the bodie and the wine into the blood of Christ or by a Trope and in a mysticall sense that the bread is the Sacrament the signe and symboll of the body and so the wine of the blood of Christ as we interpret them Whether opinion hath more truth in it we will now discusse As for that which you tell vs of Luther I suppose you will not expect any answere from me and vndoubtedly in this thing Luther was farre more opposite to your opinion then ours For he euer condemned your Transubstantiation as it is for an accursed inuention and fiction of Satan Luther we acknowledge was a man who though he saw the truth in many things yet he might erre in some things his good things wee embrace but wee are bound by no law to defend his errors But how shal we find out the meaning of this saying Let vs trie out this say you by the words thereto adioyning Nothing can be spoken more truly nothing more fitly nor more ingenuously And verely I could wish you would alwaies doe as you pretend in this place to doe sist out the meaning of the scripture by the circumstances of the words But what are the words adioyning My body which is giuen for you my blood which is shed for you

profitable and fruitfull Finally what is a Christian life but that which is spent in the duties of charity for all Christians are bound vnto these duties Then notwithstanding all these Gregorie is still with vs. Nazianzen de haer Philosoph Nazianzene speaketh no lesse honourablie of this ciuill and sociable life than of the solitarie life of Monkes which your cloister men cannot indure Ambros in Rom. cap. 1. r DVR Ambrose codemneth suffragators not intercessors that is such as might informe God what we are not such as might commēd our vvants to him WHIT. pag. 446. As if God did not know as well our wants without an intercessor as what we are without a suffragator If he do why should the one be allowed more then the other This new distinction of yours I thinke our Vniuersity men neither know not wil acknowledge or what is intercessiō but a suffragation or what do you els desire of the Saints but that they would speake fauourablie for you to God Ambrose enueigheth bitterly against them who thinke it necessary for them when they would goe to God to vse some mediatours as men doe in courts of Princes before they can bee brought to the King himselfe they must seeke the fauour of some of his neere attendants Doth not this thing touch you doth not this speech draw blood of you who neuer aske any thing of God in your prayers but first you seeke some of the Saints to bee a mediatour for you to whom you commend the care of your businesse and requests Hieron Ep. ſ DVR Hierome neuer vvriteth thus but affirmeth that there is the like difference betwixt a Bishop a Priest and a Deacon as was betwixt Aaron and his sonnes and the Leuites Epist ad Euagr. And if there be equality it is in iurisdiction not in povver of order WHIT. pag. 447. It is strange that you deny that which Hierome directly affirmeth in the beginning of the same Epistle namely that the Apostle doth plainly teach that a Bishop and a Priest are all one and this he proueth by many testimonies of the Scripture And vpon the 1. chap. to Titus hee affirmeth plainly that a Bishop is aboue a Priest by custome not by Gods ordinance And so must that be vnderstood you bring out of the forenamed Epistle And where you acknowledge the same iurisdiction of both by the law of God which happely slipped from you vnawares their vnequall power must needs be only by the law of man Hierome did too much contemne your Pope and other your glorious Bishops when hee writeth that a Priest and a Bishop by the law of God are all one doe you iudge him worthy to bee a Father of the Romish Church the Bishop whereof you make not onely to be farre aboue all Priests but also all Bishops t DVR Leo the Pope did decree this first of all and Gelatius the fourth after him confirmed it least any of the Manichies vvho superstitiously and vvickedly abstained from blood might looke among the Catholikes WHIT pag. 451. I will accept your answere though your Gratian bee against it But who seeth not what a goodly patron you are of the popish cause who make the Manichies the first author of the dismembring of the Supper But whosoeuer did it Gelatius censureth it thus The diuision of one and the same mystery cannot bee without great sacriledge And so by a Pope is the whole Popish Church condemned of sacriledge Gelasius who himselfe was a Bishop of Rome condemneth your drie and maimed supper as Sacrilegious and strictly commandeth De consecrat dist 2. Comperimus Vigil lib. 1. cont Eutych that either the whole be receiued or it be wholly omitted Will the authoritie of the Pope moue you no whit at all Vigilius writeth that Christ is departed from vs in his humane nature u DVR Vigilius meaneth that Christ withdrevv from the vvorld the visible presence of his humanity and not the humane nature himselfe WHIT. pag. 453. But the words that follow after shew the cleane contrary He therfore is vvith vs and not vvith vs because whom he left and from whom he departed in his humanity he hath not left nor forsaken in his Diuinity And againe in lib. 4. contr Eutych vvhen he vvas in the earth hee vvas not in heauen and novv that he is in heauen hee is not in the earth And againe hee vvas circumscribed in a place according to his humane nature and not conteined in a place according to his Diuinity this is the Catholike confession and faith vvhich the Apostles haue deliuered the Martyrs haue confirmed and the faithfull haue kept to this day If this be the Catholike faith then are not you Catholikes vvho iudge farre othe●vvise of the humanity of Christ The Sonne of God in his humane nature is gone from vs but in his diuine nature hee is alwayes with vs whereas you say Christ is present in both natures * DVR Chrysostome because hee savv many so addicted and giuen to theaters stage plaies and impious Interludes did thus admonish them lest they should distast the reading of the Scriptures WHIT pag. 458. Be it so haue you also no impious places and spectacles and prophane exercises And yet vvith you any thing is lawfull saue reading of the Scriptures But vvho so readeth Chrysostome in Ioan. hom 13. in Epist. ad Coloss hom 9. de Lazaro hom 3. shall find that he required this simplie necessarily and generally of all men Chrysostome exhorteth lay men and all the people that they would get them Bibles Chrysost ad Coloss hom 9. in Ioan. hom 8. reade the Scriptures and that at home in their houses the husband with the wife the father with his children would conferre among themselues of the Scriptures But this neither can nor lawfully may be done in your Church yea it is a certaine proofe of an heretique for any to haue the Bible in his house What shall I say of Augustine who in the greatest and most principall controuersies as of grace predestination free will iustification the Scripture the Law the Gospel sinne good workes Sacraments and Church is wholly and fully ours I should neuer make an end if I should pursue particulars and collect but a little of euery thing Gregor lib. 4. Epist. 30. 34. Gregory the great though he was a Bishop of Rome yet will he take our part against you For tell mee doth hee not touch your Pope to the quicke when peremptorily he affirmed that whosoeuer should call himselfe the x DVR Gregory condemned Iohn because he sought for such an authority ouer all Bishops as the Emperour had ouer the Kings vvho are subiect vnto them WHIT. pag. 460. Whether Iohn of Constantinople sought such a povver or no it is not certaine but no man can be ignorant how the Pope affecteth it And long ago hath not only got authority ouer the Bishops but hath subdued the Emperour

VVald Anabaptistas is starke poyson Their Baptisme though it be true Baptisme by their iudgement is nothing at all It is not water of saluation it is not a conduite of grace and doth not make vs partakers of Christs merits it is but * This is false we say not that they are only signes onely a bare signe of saluation Therefore as concerning the nature of the thing they esteeme Christs Baptisme no more then the outward ceremonie of Saint Iohn If thou haue it it is well * This is false he speaketh not so of Baptisme if thou want it it is no hurt at all onely beleeue and thou art sure to be saued before thou be baptized What then shall wee say of sillie yong Infants who except they be holpen by the vertue of this Sacrament can purchase nothing by their owne faith Rather say the Magdeburgeans then wee will attribute any vertue to the Sacraments of Baptisme let vs grant that there is faith in such infants sufficient whereby they may be saued certaine secret motions of which faith they feele in themselues whereas without doubt as yet they cannot discerue by any sense whether they liue or no. A hard case surely for poore Infants but if this seeme so hard marke what medicines Luther will minister for it * This Luther speaketh vpon their supposition who affirme that children want all faith Better it were saith he to omit Baptisme altogether for except the infant beleeue himselfe the washing of him in water is to no purpose at all This tale they tell that stand wauering what they may absolutely affirme in this point Why then let Baltazar Pacimontanus intrude himselfe to strike the stroke betweene them Anabaptista as an indifferent man who being the first founder of the Annabaptists when he could not conceiue in his minde that there was any motion of faith in yong children allowed of Luthers simple shift and abandoning the Baptisme of Infants out of all Churches decreed that none should bee christened vntill hee come to yeares of vnderstanding As for the rest of the Sacramentes though that * the Pope of Rome beast with-manie heads spoken of in the Apocalyps doe belch out many horrible blasphemies against them Neuerthelesse because they are common at this present and haue hardned our eares with the sound thereof I will here let them passe De moribus There remaine certeine pestiferous fragments of heretical doctrine concerning life and manners which ſ Serm. de Matri lib. de ●o con asse art 16. Lib de vo mona Cha● lib. in censor suum Luth. Serm. de Pis Pee asser art 32 Lab. de Ser. arb Ser. de Moyse lib. de cap. Babyl Luther spued out vpon papers for to infect those that reade his bookes with such poysoned stuffe as issued out of the stincking sincke of his filthie brest listen patiently and blush for sham and pardon me for reciting them * A notable slaunder as all the rest which follow be reade the answere If my wife will not come or cannot then let my maid come to my bed For the vse of a woman is as necessarie for euerie man as either meate or drinke or sleepe is Matrimonie is better then virginitie Christ disswaded and S. Paul disswaded Christian people from virginitie But peraduenture he will saye that those are Luthers peculiar heresies I say they are not They are also maintained by Charke though faintly fearefullie Will you see any more of this stuffe why not By how much the more wicked thou art saith he by so much the more art thou nigher to grace All good works are sinnes yea if God deale with vs iudicially they are deadly sinnes but if God deale with vs mercifully they are but small veniall sinnes No man thinketh of his owne freewill any euill thought The tenne Commaundements of almightie God belong nothing at all to Christians God hath no regard of our workes Those only are worthie partakers of the Lords Supper which bring with them sorrowfull afflicted tormented confounded and vnconstant consciences We ought to confesse our sinnes but it forceth not to whom For if any man obsolue thee though it be but in * This is false for Luther speaketh not this of euery man but of the Ministers iest if thou beleeue that thy sins are forgiuen thee thou art absolued It is not the office of Priests but of Lay men to say their daily appointed seruice Christian people are exempted from the lawes of men But I thinke I haue raked deepe enough and I feare me a little too deepe in stirring of this stincking puddle wherefore now I will make an ende and I would not haue you thinke that I haue delt vniustly in reprouing the Lutherans and Zuinglians iointly together for the Zuinglians well remembring out of what schoole they came wish with al their harts to be accompted as deare friends and louing brethren one with another so that they thinke they haue great wrong done vnto them when there is any difference put between them except it be in one only matter I for my owne part truly doe thinke that I am vnworthie to take vpon me so much as a meane roome amongst a great nūber of chosen Diuines which in these daies haue proclaimed warres against all sorts of heresies But this one thing I know assuredly that be I neuer so simple I cannot by the grace of Christ he in any hazard whiles that I shall contend against such fayned odious foolish and brutish deuices so long as I haue both heauen and earth to helpe me WILLIAM WHITAKERS The answere to the eighth Reason which is the Paradoxes of our aduersaries HIerome said that hee would not haue any man to bee patient if hee were suspected of heresie And therefore Campian in so much the worser part do I take it that these which you terme Paradoxes being so false so many and so horrible be now by you obiected against vs. And certainlie you that haue euer exceeded all other Papists in impudency and audaciousnes haue in this place in very deed surpassed your selfe for vnlesse you had quite and cleane put off both all religion of God and reuerence toward men and now of late made shipwracke of your owne conscience and cast off vtterly all humanity you would neuer haue admitted so much impietie into your selfe as to vpbraide vs with these monstrous opinions But I perceiue what you intend for you hope that by slaundering boldly as he being most like you was wont to say somewhat would alwaies cleane fast For sith you lacke true imputations whereby you might oppugne our Churches it remained that either you should leaue off writing which had been your honestest way or at lest deuise some slaunders which you would cast like vnomed darts vpon vs which thing is both in it selfe very filthy and also a sure argument of your desperatenes But now if I shall so wipe away these your Paradoxes and

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 frō Christs merits and ascribe it to ou● 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. 78● 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 ●al 2.21 If righteousnesse be by the Law then Christ died in vaine but if we be iustified by our f DVR VV●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 thē to be present to know euē 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 A●●●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