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scripture_n	aaron_n	affirm_v	priest_n	39	3	7.0230	4	false

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

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

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

remembred as the Patriarks Prophets and Apostles were to shew she was of the communion of Saints ibid. 306. nota 17 Prayer for the dead rose not from the scriptures but from the excessiue loue of the liuing to the dead ibid. 18 Augustine neuer prayed for his mother as thinking her to be in Purgatory ibid. 19 The auncient Fathers are to be iudged of not by one particular iudgement but by their constant opinion ibid. 20 The Monks of Popery much vnlike the Monks of auncient time 307 21 Satyrus challenged by Campian for this because he could swimme ibid. 22 The Schoolemen differ often in matter of faith 308. nota 23 Papists and the Iesuits liue as if there were no heauen ibi 24 The doctrine of Papists is such as whosoeuer holdeth it wholly cannot raigne with Christ 309 25 Antichrist of Rome hath inlarged hell more then all tyrants and heretikes ibid. 26 The cause why Christians resorted so much to Ierusalem after Christes death 310 27 Superstitious pilgrimages are contrary to the word and condemned by Gregory Nyssen and Bernard ibid. nota 28 The cause why the Iewes hate Christians is the Gospell not the spoiling of them of their priesthood and kingdome which was done by heathenish Tyrants ibid. nota 29 The Papists great friends to the Iewes allowing them toleration 311 30 Papists are not the ofspring of the Fathers 312 31 Lights were vsed by Christians only when they were forced to meete in the night and after without any ground of scripture custome brought them to be lighted at noone day 312. nota 32 The church of Rome was once poore when it had woodden Chalices and golden Priests But V●bane the Pope made all the ministring dishes of siluer 313. nota 33 Constantine quieted the troubles of the church of Rome and since his time as s●e hath increased in wealth so she hath decreased in pietie ibid. 34 Constantine was not baptised by Syluester Bishop of Rome who was dead long before his baptisme 314 35 Constantine vsed the crosse in his armes and banners but neuer worshipped it ibid. 36 Constantine had not the lowest place in the Councell of Nice but the chiefest ibid. 37 The Turke neuer lesse preuailed thē since Luthers time 315 38 The Pope and his dealings did much enlarge the Turks by diuiding the Empire ibid. 39 The Turks are greater enemies to the Greeke Church then to the Latine 316 40 Symon Magus denied all freewill vnto men which Protestants do not neither did Caluine ibid. nota 41 Protestants are farre from that error of the Nouatians touching the repentance of those who are fallen ibid. 42 They are farre different from the Manichees in the matter of Baptisme 317 43 The church of Rome for along time was more excellent then the rest and so accounted yet for all that it neuer had neither in that respect ought to haue dominion ouer the rest 318. nota 44 Augustine and the Councell of Carthage forbad that the Bishop of the chiefe sea should not be called Prince of Priests ibid. And to it the Bishop of Rome submitted himselfe for a time 319. nota 45 The Greeke Church is opposite to the Romane Church and hath her bishoply succession ibid. 46 The Papists haue not ouerthrowne the idols of the heathen but filled the world full of their idols 321 47 The Iesuites haue diuided Christ and haue no proprietie in the name of Iesus ibid. nota 48 Luther preached the true Christ the papists neither haue him nor preach him 322 49 Britanie receiued t●e faith many ages before August the Monke came who brought more euil then good with him ibid. The end of the Contents TO THE MOST LEARNED VNIVERSITIE MEN FLORISHING BOTH AT OXFORD AND Cambridge Edmond Campian sendeth greeting WHen I returned most worthy men into this Iland a yeere agoe vpon commandement of my superiours according to the order of that Religion which I professe I found stormes farre more dangerous on the English coasts than those were which I had lately escaped on the Brittaine Ocean But when I had gone further into England I sawe nothing more vsuall then vnusuall punishments nothing more certaine than vncertaine daungers Then I plucks vp my heart as well as I could calling to mind the goodnes of my cause and not forgetting the troubles of these times And least peraduenture I should be caught before that any man heard what I had to say forthwith I writ downe my determination why I came what I sought for what manner of warre and against whom I purposed to proclaime it The first draught of my writing I kept still about me that if I were apprehended it might be found with me A copie thereof I left in keeping with a friend of mine which vnawares trulie to me was shewed to many other men and by them coppied out The Aduersaries tooke the schedule being published in ill part most spitefully reprehending both all the rest as also this that I alone in this matter of Religion had made the challenge to all Although in very deed I alone would not haue entred the list if with licence of her Maiestie and safe conduct these disputations had been granted Hanmer and Charke haue made answere to my challenge what I pray you though it were long before To no purpose at all for they shall giue no answere honestly but one which I feare they will neuer giue to wit We accept of your answere The Queenes Maiestie hath giuen her word that you shall come and goe safe make haste hitherwarde In the meane while they are full of their exclamations Fie vpon thy societie out vpon thy seditions art thou not ashamed of thine arrogancie thou art a Traitor doubtles thou art a Traitor foolishly said of them Why do those men not the vnaduisedst of all the rest so lauishlie loose their labour and cost of pen inke and paper But there is of late a little booke very plaine set forth for these two men to peruse the former of which for his pleasure and recreation took my said paper in hand to confute the same the other more maliciously hudleth vp the whole matter which so farre forth as was expedient entreates both of our society and of these mens iniuries and of the charge which I haue vndertaken There remaineth only for me for as I perceiue our Bishops prouide scourges and not Schooles that I might render an account of my said fact euidently to shew and as it were with my finger to point out vnto you the chiefe Chapters and fountaines of the things that breed in me such confidence And withall to exhort you who especially aboue all others haue to do herein that you will looke vnto this charge with such carefull diligence as Christ the Church the Common-wealth and the saluation of your owne soules do require at your hands If I vpon the affiance of my wit learning art reading or memorie haue thus challenged the best learned of the

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. Augustin● affirm●th directly that S. Iames speaketh of a vaine and fayned faith which is as much as we here produce him for Augustine Aug. quaes● 85 quae●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 speak●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 o●ten times denies them to be such and plainely cals them Apoch●ypha bookes which he w●uld neuer haue done if the Church then had taken them for Canonicall yea and as Duraeus confesseth they were not so taken vntill ●lmo●t 70● ye●res af●er Christ Hierome Hieron i● Prologo Galiato Whatsoeuer bookes are more then these they are to be accoūted 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 fi●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 ho● you bewray your owne miserable ●esperation who cannot establish the Articles of your faith by the Canonicall Scriptures but you she to the Apoc●ypha whose authority hath bin and for euer shall be doubted of in the Church The Lord hath commited his Will and Wo●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 thei● 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. 5● ●●e do not aff●me Traditions to be of the same authority with the holy Scriptures WHIT. pag. 59 Though Duraeus heere denieth it yet the Councell of ●rent doth with the like holy affection and reuerence receiue and honor them as it doth the bookes o● the old and new Testam●nt See Dec●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 inf●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

be graunted you yet it followeth not that they brought in a new Gospell because they differed from that sense for the sense is not to be sought for among the multitude but we must looke to the Scriptures and to God speaking in them as the men of Berea did not take the sense of the most but searched the Scriptures whether Paul taught things agreeing vnto it The Gospell is not in the words of the Scripture but in the sense They then haue the best end of the staffe and are the best patrons of Religion and truth who find out and keepe the true and natural meaning of the Scripture For the letter or word is plaine all controuersies depend vpon the meaning of the Word The state of the question is then thus whether of vs twaine haue attained the true and naturall meaning of the Scripture whether you Iesuits falsely called Catholikes or we who oppose your opinion and iudgment First therefore in generall and in few words we will see what is your opinion and iudgement then we will answere to your cauils Now it is most cleere that you make both the Scripture it selfe and the interpretation of it to depend vpon the authority of the b DVR Js it some haynous offence to require the iudgement of the Church in interpreting the Scriptures WHIT. pag. 142. We contemne not the iudgement of the Church but highly esteeme it as profitable to the well interpreting of the Scriptures But we contemne the iudgment of your Church which hath not any thing which a true Church should haue DVR Whither then should we goe to finde the sense WHIT. Euen whether Christ biddeth vs go search the Scriptures Iohn 5.39 And this vse they haue saith S. Paul 2. Tim. 3.15.16 Church And the Church you call not the whole multitude of Christians and faithfull men but you restraine both the name and nature of the Church vnto your c DVR You reprooue vs that vvee giue the interpretation of the Scriptures to Bishops they verily ought to deliver the true sense they haue receiued from their predecessors to the people WHIT. pag. 144. S. Paul alloweth all Ministers of the Gospell this power to interpret the Scriptures 1. Cor. 14.29.30 who ought aswell to deliuer the true sense as Bishops Besides you must know that the knowledge of t●● Scriptures and the gifts of the spirit are not hereditarie or to be deliuered from hand to hand Bishops But your Bishops may differ touching the sense of the Scriptures so shall we be vncerteine and shall not resolue which of them to beleeue But you can helpe this generall d DVR Great and many controuersies haue been decided by Councels WHIT. pag. 145. It followeth not hereupon that the interpreting of the Scriptures is to be sought for of thē or if good Councels by the true interpretation of the Scriptures haue taken away some errors and heresies that there●ore all interpretation is theirs or that we must looke for the same from imp●ous and vnlearned Councels Councels must decide and determine all questions and controuersies Shall we then rest in them no more then in the other for the e DVR And why not seeing no Councell is of any authoritie which was not confirmed by the Pope WHIT. pag. 146. This is false for the sixt African Councell and the Calcedon Councell haue their authority without him And Emperors Patria●kes and Bishops haue confinued Councels And the Councell of Constantinople by letters desired the confirmation of the decrees from Theodosius the Emperor DVR .. God set ouer the Iewes one High Priest Deut. 17.11 Then would Christ neuer neglect his Spouse but leaue her a chiefe iudge vpon the earth WHIT. pag. 151. Yet that iudge was to determine according to the Law Deut. 17.11 But the Pope maketh interpretations not out of the word written but out of his owne braine Againe it followeth not if ouer one little nation God set one chiefe iudge Christ must set but one ouer the whole world Besides the Iewish iudge was a type of Christ Lastly it followeth not that Chri●● hath left his Church no iudge i● he haue not le●t it one only for euery Church ha●h her Pastor to teach her and to d●●ermine questions in her Pope must be iudge ouer the Councels So in the conclusion the whole interpretation of holy Scriptures is transferred to the Pope and must be fetched out of his brest yea and as a proper right he so challengeth the power of interpreting of the Scripture that whatsoeuer he thinketh that must be accounted the sense and meaning of them This is your constant and perpetuall propertie and disposition in interpreting the Scriptures full of dotage error and falshood void of aduise knowledge and wisdome For what an absurd and horrible thing is it that the sense and meaning of the holy Scripture should depend vpon one mans iudgement and voice specially being such a one as commonly the Bishops of Rome haue been vnlearned wicked hereticall And hence haue proceeded all those goodly interpretations Take Eate that is you Priests say priuate Masses Dist. 31. Tenere Drinke yee all of this that is only the Priests must drinke Be yee holy for I am holy f DVR Which o● the Popes or what Catholike ●riter euer collected this out of that place WHIT. pag. 159. Pope Syricius did first of all so collect and after him Pope Innocent as you may reade in Gra●●an Dist. 31. cap. Ten●re Dist. 82. cap. prop●suisti cap. plurimos therfore it is vnlawful for the Minister of the Word to marry a wife Giue yee not holy things to dogges therefore the people must be forbidden to reade the Scriptures What should I number vp innumerable moe of your interpretations by which you doe nothing but peruert and wrest the Scriptures Is this indeed Campian the right interpreting of Scripture or must all Christians receiue this exposition as the oracle of God But what should I speake of the constant tenour you keepe in the interpretation of Scripture for you make the sense of Scriptures so changeable so diuerse and inconstant like to a nose of waxe and a leaden rule Pighius that at all assaies it may euer serue your turne So writeth g DVR Cusanus hath written very rightly for there are diuers senses of the Scriptures WHIT. pag. 162. What rule then can be more vncerteine then the Scriptures or what can be spoken more vilely of the Scripture how then is the Scripture one rule Phil. 3.16 how is i● firme induring for euer 1. Pet. 1.25 how no deceitfull ballance Augus● d● Baptis cont Don. lib. 2. cap. 6. Nicholas Cusanus a Cardinall of Rome Nicol. Cusan Epist. 2. Epist. 7. to the Bohemians This vnderstand that the Scriptures are fitted to the time and diuersely to be vnderstood so that at one time they may be expounded according to the common customable course but change that and the sense is

but there is but one constant Scripture alvvaies like it selfe 3. If at any time there vvas euer doubt made of the Scripture yet there haue been many moe questions and doubts concerning the Church Lastly the Scripture is called a Canon a rule novv the rule as it is straighter so is it more certeine then the thing that is squared by it DVR The notes of the Church ought to be such as are agreed vpon among all as are proper to it neither can be challeng●d probablie by any other Church WHIT. pag. 356. I conf●sse as much and such are our notes in all things vvhereas yours are nothing leste DVR But euery sect layeth claime to your notes WHIT. pag. 256. What then vvhat if you lay claime to the things I possesse are they therfore not mine ovvne Be it that heretikes do lay claime to the Scriptures yet they doe it vvithout all shevv of reason and out of the Scriptures only can they be confuted heare the word of Christ and keepe it to vse wholly and purely those Sacraments which Christ when hee departed from his Church left her as a pledge of his loue to her and as a proofe of her loyalty to him These we maintaine as the most true and substantiall properties of the Church and this definition made of the naturall and inbred principles and grounds of the thing which we define you shall neuer bee able to ouerthrow I pray you what is there heere that hideth the Church doth the word of God do the Sacraments hide the Church yea these are they that make the c DVR Why say you then that your Church lay hid for so many yeares together WHIT. pag. 260. Our Church did neuer lie so hid but it vvas discerned by your Pope vnlesse for so many yeares he persecuted shadovves Church appeare as cleere as any thing at noone day these giue vnto the Church strength health and beauty abolish these there will remaine nothing but the carkase of the Church What drowsie dreame then is this you tell vs of an airy body as if we denied that the Church could be found on the earth wee neuer doubted but the Church euer hath been and euer shal be vpon the earth though we also grant that the sight of it being sometime so cleere that it may be seen of all at another time is so obscured euer shadowed that one can hardly know it But no Church pleaseth you saue that which is continually flourishing and which is visible to all mens eies which hath a continuall succession of Bishops to be fetched from the beginning and which is subiect to the Pope Now Campian as for you you come to late to tell vs of these frantike popish dreames wee haue heard discussed and distolued them aboue a thousand times Doe you thinke you are able to make vs beleeue that the state of the Church is such that it cannot be hid that treachery should preuaile nothing against it an open enemy nothing Antichrist himselfe nothing These can neuer quite ouerthrow the Church they may driue it to straits and thrust it into corners August 4.8 Augustine compareth the Church to the Moone which sometime while it is inlightned by the Sunne-beames shineth out a● another time it is depriued of the greatest part of the light and sometime shineth not at all So the Church sometime shineth most brightly sometime is more obscured sometime hardly appeareth and her whole course is continually gayning and losing of light Will you that I manifest it to you by examples while Dauid and Salomon raigned the Church flourished in Israell but when Ahab raigned the face of the Church was so far obscured that the most diuine Prophet f DVR Elias spake not of the whole Church but of the kingdome of Israell wherein he liued WHIT. pag. 261. He liued at that time not in the kingdome of Israell but in the moūtaine of God Moūt Horeb. 1. King 19.8 But grāt he spake of Israell only it is no lesse for our purpose For that which hapned there that no good men appeared though many lay hid so it may fall out in other churches and at other times that none or few of the faithfull appeare yet God may haue a multitude of vnknowne beleeuers Eliah complained that there was not one remaining saue himselfe If there could be such a hauocke made of the Church 1 King 14.10 hhm 10.3 that of all that great number of the godly there was scarce one to be seene though there was a good summe remaining of them it need be no wonder that in the kingdome of Antichrist who surpasseth all Ahabs and Iezabels in all brabarous cruelty that the Church should be so wasted that there should appeare a maruellous scarcity of faithfull men And yet could Antichrist in that great hauocke of religion and the Church neuer so far preuaile but there was a remanant of many thousand thousands of Saints who neuer bowed their knees to the beast neither euer receiued the marke of the beast Let vs passe along to those times when Christ liued vpon the earth and consider the state of the Church of Ierusalem For no Church can be more like to the Church of Rome then that as the state of it was when Christ did performe the worke of our saluation They had the Scripture they were a people zealous of the law they had the Temple they had Leuits Priests yea a high Priest what was wanting here to make a perfect Church Christ at length sheweth himselfe openly and bringeth that happie message of saluation this very Church hated persecuted cursed and in the end killed this Christ the Son of God the lagat of his Father the teacher of celestiall doctrine the author of our saluation This Church then Campian was it a true Church or no what think you If it was then the true Church hated Christ and iudged him worthy of death If it was not then where and what is the true Church for Christ at the first had a very smale number that if you answere g DVR The Church vndoubtenly was in Christ and his Apostes WHIT. pag. 262. See then what followeth for our aduantage it it so fell out that the true Church was not amongst them who had a lawfull succession ordeined of the Lord who also had the place the name the dignity and magnificent ornaments of the Church but it was in a few who after a sort were cut off from the Church it is a thing without question that the Church is not alwaies to bee sought for in a visible multitude and an outward succession of men but often times in obscure places and amongst a very few Christ and his company was the Church then you fall into that crime which you reproue vs for If then this might befall the h DVR That which befell the Synagogue of Hierusal●●● cannot befall to the Church of Christ whieth the Prophets haue plainly foretold should neuer perish

meates and prescribed obseruation of daies Apoc. 5. because the Prophet highly commendeth a spirituall fast Esay 48. I wil speake a few words both of the one and other that I may cleerly quit vs of this crime of Homonymie Saint Iohn alone hath not named all p DVR By this argument you may as well proue the Iewes had no Priests properly so called WHIT. pag. 809. Not so for the Lord ordained such a Priesthood amongst them which he hath not amongst Christians Christians Priests 1. Pet. 2.5.9 but S. Peter also hath tearmed them a holy and a royall Priesthood and this name is in no place of the new Testament q DVR So the name Sacrament is neuer giuen to Baptisme nor to the Eucharist in the New testament WHIT. pag. 810. But the substance of it agreeth to them both and is there whereas the name Sacerdos a Priest is not in the nevv Testament nor doth the thing it selfe properly belong to any but Christ since his death DVR Yea Christ instituted a sacrifice in his Supper and where a sacrifice is there is a Priest also WHIT. pag. 810. Christ ordeined thē no sacrifice but only a Sacrament of a sacrifice DVR Esay calleth the M●nisters of the Gospell Priests cap. 6● 6 66.21 WHIT. Esay in the first place speaketh of all Christians and in the second of Ministers in the phrase of that time vvhence also you may as well say Deacons are Leuites vvhich you vvill not say they are prope●ly DVR Ministers are needlesse except they be Priects and as mediators betwixt God and men vnto saluation and your Ministers are but Lay-men WHIT. pag. 810. ●15 They must preach the Word and administer the Sacraments but not offer sacrifice of mediation betwixt God and men as you say you do in the Masse to do these we haue a calling ordeined of Christ for your sacrifice you haue none DVR The Apostles name them not Priests because they are not of the order of Aaron but the Fathers call them Priests who knevv the Apostles m●a●ing and you call them Priests in English WHIT pag. 812. Christ only is a Priest after the order of Melchisedecke Heb. 7.3 so then there be no Priests at all you confesse the Fathers call them so by custome but not properly the Apostles of purpose abstaining frō the name of Priests might teach vs hereafter better vvisdome to do so also properly applied to the Ministers of the Gospell For Christ being made an high Priest for euer after the order of Melchisedech hath no copartners of this r DVR True for it is Christ that presenteth himselfe in the sacrifi●e vve onely are as ministers WHIT. p. 814. If you be Ministers only then are you not properly Priests why then will you be so called DVR Yet vve as truely sacrifice as baptise WHIT. Thus you will be Ministers only and no Priests nor be copa●tners in Christs sacrifice yet you will b● tearmed Priests and truly sacrifice these be contraries and cannot stand together yea meere madnes and dotages Priesthood therefore Christ hath left vnto his Churches a Ministerie and not a new Priesthood Neither doth there remaine to vs ſ DVR Thus you strippe the Gospell of all sacrifice and ●eligion WHIT. pag. 816. 817. All your religion by this your doctrine is in your Masse which we willingly haue not but notwithstanding we haue the sacrifice of Christ which is perpetuall and inchangeable Heb. 7 2● 28 and 10.14 your inuisible sacrifice the Scripture knoweth not any such sacrifice for the administration whereof some speciall Priests must needs be authorised For that sacrifice of praise and doing good Hebr. 13.15.16 which the Apostle mentioneth and which now remaineth onely that I say appertaineth indifferently to all Christians Notwithstanding we permit none to execute the administration of this ministery which Christ would haue to be perpetuall in his Church but them whom it concerneth and who are by due order t DVR VVho called Luther Caluin Beza c. your Ministers WHIT. pag. 820. Luther Zuinglius Bucer c. were Priests of your owne and so had a calling except your order of Priesthood be no calling and might call others by your law Againe God is not tied so to order but that he may for the good of the Church call Ministers extraordinarily And the Churches haue lavvfull povver to chuse Ministers so that we need not to call any from you that seruice as saith Cyprian Epist. 68. Thus were Calui● and Beza chosen called thereunto Albeit then Christ haue made vs all both Kings that we might be able to subdue our sinnes and Priests that we might offer him spirituall sacrifices notwithstanding as it is not lawfull for euery man to dreame of a kingdome so it is a thing detestable for any man to enter vpon the holy Ministery who hath not that function committed vnto him by diuine authoritie Wherefore I see not at all why you should charge vs with any such Homonymy or falshood from ambiguous signification in this word As for your maner of fasting that indeed is wholly in shew and hath nothing in it of a Christian fast but the very name For to make choyce of meates as a thing more religious and to prescribe certaine and perpetuall set dayes wherein we must necessarily fast the u DVR This sauoureth of Luthers spirit but Pope Leo saith that the holy Ghost taught the Apostles the discipl●ne of fasting for one of the chiefe Sacraments of heauenly doctrine WHIT. pag. 8●1 c. Wee allow Christian fasting but vvhat spirit taught Leo to say so of your solemne superstitious fasts the Scriptures speake no such thing which wee preferie before all mens iudgements one is witlesse the other superstitious For what man which is not depriued of iudgement and all sense will thinke that he fasteth who so that he abstaine x DVR No Catholike euer said that the force of fasting consisteth in only abstinence from flesh WHIT. pag. 822. All men know that you call your abstinence from flesh in Lent in the Ember daies the Saint Eues c. fasting and that he who then eateth ●●sh and other meate in abundance in not said amongst you to violate his fast but if one doe but tast flesh you esteeme him a grieeuous malefactor DVR But Elisha Daniel Iohn Baptist made religious choise of meates vvhich you thus call madnes yea Daniel absteined from flesh and vvine to apprease Gods anger vvhose example teacheth vs also to absteine from daintier meates in time of fasting as the Church hath long accustomed WHIT. pag. 823. These holy men did not fast as you doe and teach for Elisha fed the Prophets with wild and bitter herbes not for religion sake but in time of f●●mine for want of other victuall 2. King 4.39 and Daniel absteined not from some only but from all desireable meates Dan. 10.3 not to appease Gods anger as you say