Answer to Campian the Jesuit, Table of contents
The ſumme of the anſwere to the firſt Reaſon, which is holy Scripture.
1 PApiste account themſelues diſarmed if they muſt fight onelyonly with the ſcriptures. Page 24. nota.
2 Of the number of the Canonicall ſcriptures, that Luther and Caluine and their followers hauehave put out none which antiquitie and the pureſt Churches hauehave receiued. Page 26
3 Campian was an Apostata, not Luther. Page 26
4 Luther onelyonly thought not baſely of the Epistle of S. Iames, but antiquitie alſo. Page 27
5 All Protestants highly reuerence this Epistle of S. Iames. Page 28. 30
6 Luther neuer writ ſo contempteouſly of the Epistle of Saint Iames as Campian affirmes. Page 29
7 S. Paul and the Fathers hauehave taught iustification by faith alone. Page 30
8 The place of S. Iames expounded and prooued not to be contrary to the doctrine of iustification by faith onelyonly. Page 31
9 Not Proteſtants of late, but the Fathers of old, hauehave put out of the Canon Tobias, Eccleſiaſticus, the two bookes of Machabees, and diuers other bookes. Page 32. 33
10 The Papists cannot defend the Articles of their religion by the Canonicall ſcriptures, but are forced to flye to the Apochrypha. Page 34
11 Duraeus contrary to the Councell of Trent denieth traditions to be of equall authority with the ſcripture. Page 34
12 Protestants hauehave denied no one booke, or word of any booke of Canonicall ſcriptures. Page 35
13 Angels do defend the elect, but their hirarchy and degrees are without warrant of the word, and their worſhip flat againſt the word. Page 35. 36
14 Man hath no fr…will by nature. Page 37
15 The bookes of the Machabees are reiected by diuers Fathers, and the Laodicene Councell. ibid.
16 Neither prayers to the dead, nor for the dead are lawfull. Page 38
17 Se…en bookes of the Apochrypha were put out of the Canon by Hierome, a thouſand yeares before Caluine was borne. Page 39
18 The 3. and 4. bookes of Eſdra ſometime were highly accounted by the church of Rome. Page 39
19 Protestants hauehave not cut out of the Canon ſixe epistles of the new Testament, but honour them much, neither hauehave the Lutherans. Page 40
20 Auguſtine and Hierome in their difference for the number of the Canonicall bookes reconciled. Page 41. 42
21 Meli…o Biſhop of Sardis though he put the booke of Wiſdome in the Canon, yet he excludeth all the reſt. Page 43
22 The Laodicene Councell forbiddeth the reading of thoſe bookes which are without the Canon, and alloweth only the reading of th…ſe which we put in the Canon of the old and new Teſtament. 43.44. The Councell of Carthage allowed them only for manners: nota, for three hundred yeares theſe bookes were not in the Canon, ſo confeſſeth Duraeus, nota Page 43
23 The Councell of Carthage denied the Pope to be vniuerſall Biſhop. Page 43
24 The Papiſts crueltie farre ſurpaſſeth the Protestants iuſt ſeueritie. Page 45
25 The ſcriptures hauehave in themſelues many proofes that they are the word of God, but the certaine, infallible, and ſauing aſſurance is from the ſpirit of God. Page 46. 47
26 Campian ſcorneth the iudgement of the ſpirit in reſpect of the iudgement of the Church, as if they were contrary Page 46. 48
27 The Church can make no writing Canonicall, neither doth the authority of it depend on the Church. It hath in it ſelfe his owne authority. Page 48
28 Without the ſpirit a man may hauehave ſome knowledge of the ſcripture but no faith. The testiments of the ſpirit as not … confute others, but confirms our ſelues: Page 45. nota
29 The Lutherans did not onelyonly ſurde ſomewhat lacking in the Apocalyps, but ouen antiquitie receiued it not, you re…ected it. Page 50
30 Luther preferreth the Goſpell of S. Iohn, and Paules Epiſtles before the other Goſpels, and why. Page 50. 51
31 What a Goſpell is, and who eſpecially is an Euangeliſt. Page 51
32 Campian ſlandereth Luther as touching S. Lukes Goſpell. Page 52
33 Beza hath no more offended in charging S. Luke with a ſoleciſme then Hierome did in charging S. Paul. Page 53
34 The words of institution in the Supper of the Lord a little examined and explaned. Page 53. 54
The ſumme of the ſecond anſwere, touching the true meaning of the Scripture.
1 The ſubstance and ſoule of the ſcripture is the true meaning. Page 59
2 The ſenſe is not that which moſt hold, but which is agreeable to the ſcripture. ibid. nota
3 Papiſts make the Church the interpreter of ſcriptures; that is, firſt Biſhops, then Councels; in their defect, the Pope: for he ſo challengeth it, that whatſoeuer he thinketh, that muſt be the meaning of it. Page 60
4 It is very abſurd to hang the ſenſe of the ſcriptures vponupon one mans iudgement, especially vponupon the Pope, ſo vnlearned and abſurd an interpreter as many of them hauehave bin Page 60. 61
5 They teach the ſenſe of the ſcripture may be changed with the times and occaſions. Page 61
6 Foure ſenſes of eueryevery ſcripture made by Papiſts. Page 61. 62
7 The manner of interpreting the ſcriptures amongst Proteſtants, which is auncient and ſafe. Page 62
8 Protestants do not exclude Chriſt from the ſupper, as Papiſts falſely accuſe them; yet they include him not in it, as Papists do; his naturall body they place in heauen, but the virtue, communion, and benefit of this body they exclude not, but mainte… that whole Chriſt is preſent to each mans faith. Page 63
9 Chriſt is as preſent in Baptiſme, and was to the Fathers, as in the Supper. ibid. nota
10 The popiſh and falſe interpretation of theſe words, This is my body, this my bloud, confuted by the ſame rule whereby Campian would confirme them, that is, by conference of them with the words adioyning. Page 64. 65
11 That the words of the ſacrament bee figuratiue, is proued by the induction of other ſacraments. Page 65. 66
12 There is no miracle in the ſacrament. Page 67
13 Papiſts affirme that the wicked eate the body of Chriſt as well as the beleeuer. Page 67
14 All antiquity is on the Proteſtants ſide for the interpretation of the words of the ſacrament againſt the Papiſts, and ſo their tranſubstantiation is a new inuention. Page 67
15 The testimonies of Tertullian and Auguſtine alleadged, and of Theodoret. Page 68. 69
16 The testimonie of Macarius a Monke. Page 70
17 Campian dealeth vnequally, preſſing the Proteſtants to leaue the iudgement of the ſcripture and ſtand to the iudgement of the Pope being an enemy to them. Page 71
The ſumme of the third anſwere, touching the nature of the Church.
1 The true notes of the Church, whoſe preſent being maketh a true Church, whoſe abſence marreth and ouerthroweth it, are the word the whole and pure ſacraments. Page 77. 78
2 The Church is more hid and vnknowne then the Scripture. Page 78. nota
3 The Church is euer and muſt be vponupon the earth and oftentimes inuiſible, compared therefore of Auguſtine to the Moone. Page 78
4 In the daies of Ahab and of Chriſt it was inuiſible, or ſcarce viſible. Page 80
5 Succeſſion not neceſſary to the being of the Church, for it hath bin and yet no Church, as in the Church of the Iews. Page 81
6 The ſmall number of the faithfull as Chriſts …. Pag. 82
7 What is a viſible Church. Page 82. 83
8 Though perticular Churches are viſible, it followeth not that the Catholike Church is euer viſible. ibid.
9 The antiquitie of our faith and doctrine is from the Apoſtles time. Page 83. 84
10 Superſtitious growing vponupon the Church. Page 84
11 The growing of the Popes authority to the height, it is now at. 84. nota
12 The bringing of Images into the Church. Page 84. nota
13 The Grecians not ſubiect to the Romiſh Church. ibid.
14 The vow of virginitie not vnderſtood by faith in S. Paul, and what is meant by it. Page 86. nota
15 To what Church the Proteſtants will ſubſcribe. Page 87
16 In the viſible Church are both good and hypocrites: in the inuiſible, only godly and faithfull men. Page 88
17 The diſtinction of viſible and inuiſible make not two Churches, but one, and how they differ; and what the Catholike Church is. nota
The ſumme of the fourth Anſwere, touching generall Councels.
1 Protestants with conſent of antiquitie prefer the Scripture before Councels. Page 94. nota
2 Nazianzenes hard cenſure of Councels. Page 95
3 The firſt Councell hold by the Apoſtles and Church by neceſſarie conſequent condemneth the multitude of popiſh ce…nies. Page 96
4 Auguſtine condemneth the multitude of ceremonies in his time, how would he complaine if he ſaw the multitude of popiſh ceremonies. Page 96
5 Gregories ſpeech expounded touching the foure generall Councels. Page 97
6 The iudgement of the Church of England touching the foure generall Councels. Page 98
7 The Popes may not hauehave Peters honour, ſeeing they hauehave not his vertues and piet…. 99
8 The Canon of the Councell of Nice vtterly ouerthrowed the ſupremacie of the Pope, giuing him no authoritie ouer other churches, no more then others ouer his. Page 100. 101
9 The Councell of Calcedon doth not confirme the Popes ſupremacie, but ouerthrowes it. The Councell gaue to the church of R… greater prerogatiues, becauſe it was the chiefe ſeate of the Empire, and not for any law of God, and made the Biſhop of Conſtantinople equall with the Biſhop of Rome. Page 101. 102
10 The Councell of Conſtantinople gaue vntounto the ſea of Rome the honour of precedence and place, not of authority. Page 103
11 The Councell of Epheſus aſcribeth no more to the Biſhop of Rome then to other Biſhops. ibid.
12 The Councell of Nice doth not establiſh the vnbloudie ſacrifice of the altar, for in the canon named, there is no mention of ſacrifice or altar. Page 104
13 The Fathers hauehave called the Lords Supper an vnbloudie ſacrifice, becauſe it is without bloud, and not becauſe no bloud is then ſhed. Page 105
14 Saincts departed know neither vsus nor the things we do or ſl…d in need of, no reaſon then we ſhould pray vntounto them, though the custome be auncient it hath no warrant. Page 106
15 Saincts departed know our generall conditions, as we theirs, not our perticular ſtate. nota
16 S. Paul prayed not to the Romanes and Corinthians, as Papiſts do to Saincts, but required of them a christian dutie. nota
17 The Councell of Calcedon admi…teth ministring Widowes, who are but 40. yeares of age, forbidding them marriage; when as S. Paul would hauehave them 60. before they be admitted. Page 107
18 Duraeus confeſſeth that in the firſt age they did not prefer continone is before marriage. nota
19 They who hauehave vowed ſingle life, and cannot performe it, hauehave done euill in vowing, but not in marrying, and for to vow things not in our power, is to mock God. Page 108
20 Chastitie and ſingle life is not in mans power. nota
21 Cyprian alloweth Virgins who hauehave vowed virginitie, if they cannot liue honestly, to marry. Page 109
22 Campian maketh the Councell of Trent and other Councels equall with the foure Euangelists. Page 110
23 Priuate men alleadging the ſcripture, rather to be beleeued, then the Councell, is not only Lo…hers iudgement, but Gerſons and Panormitans. Page 111
24 The reaſons why Proteſtants went not to the Councell of Trent. Page 112
25 Iohn Huſſe burned at the Councell of Constance contrary to the Emperours warrant. Page 112
26 No promiſe made by the Emperour or any ſecular Prince may hinder the proceedings of Eccleſinſticall Iudges. nota
27 Eccleſiasticall Iudges, that is the Councell, is abone the Emperour. Page 113
28 Luther goes to the Councell vponupon the Emperours word. Pag. 114
The ſumme of the fifth anſwere, touching the Fathers.
1 It is a fooliſh brag of Papiſts to challenge all the Fathers for theirs and to be on their ſide, when there is nothing leſſe. Page 124
2 The popiſh Denys was not the Denys Areopagite, whom Paul conuerted to the faith; and his hierarchie as noueltie. Page 124. 125
3 Ignatius, they boaſt ſo much of, was a counterfet. Page 125. 126
4 The argument is weake; Ireneus is challenged by Proteſtants to hauehave written ſomething vnſoundly, therefore he is altogether on the Papiſts ſide▪ he errect about the time of Chriſts preaching, baptiſme, and death; he was a Millenarie. Page 126
5 Clemens taught that Chriſt did neither hunger nor thirſt, and that he taught but … veare. And that the Philoſophers in hellexpe…ted Chriſts comming, and being taught by him beleeued. Page 127
6 Tertullian in his booke of preſcriptions hath many things againſt the Romiſh church. Page 127
7 The popiſh Hippolytus is counterfeit, and his booke of Antichriſt, which geſſeth that the Diuell was Antichriſt. Page 127. nota
8 Cauſſaeus excuſed for his cenſure of Cyprian, by Nazianzenes report of him what he was in his youth. Page 128
9 Cyprian and other Fathers corrupted the doctrine of repentance, making it a kind of ſatisfaction, they detracted from the death of Chriſt and the power of it. Page 129
10 Chryſoſtome, Nazianzene, Ambroſe, and Hierome, are not wholy on the Papiſts ſide, becauſe Luther and others cenſured them in ſome things. Page 130
11 Papiſts are not the children of the Fathers, but as the Phariſies were of Moſes, and the Iews of Abraham. Protestants reuerence the Fathers, but acknowledge but one father, which is in heauen. nota
12 Beza did Hierome no wrong, if Eraſmus ſaid true of his cenſuring of S. Paul for want of moderation in anſ…ering the high Prieſt, and imputing ſome wants to Chriſt. Page 131
13 Hierome often much wreſteth the ſcripture. Page 132
14 It is lawfull to prefer one man in the truth, before all Fathers and Councels in error. Page 132
15 Lent faſt though auncient, yet was it not ordeined by Chriſt or his Apoſtles, the manner of obſcruing it, not the ſame in all Churches. Page 133. nota
16 What faſts Protestants allow, the ſame iudgement they hauehave which Auguſtine hath, who knew not Lenten…fast. Pag. 134
17 The popiſh Monks are maruelous voluptuous, and liue in ſenſualitie, far vnlike thoſe who hauehave beene. Page 134
18 Reliques of Saincts not burned, nor their funerals remoued, but their ſuperstitions, iniurious to God and his glory. Pag. 135
19 Auguſtine in his booke of freewill doth not establiſh it, but ſheweth, that ſinne commeth from mans freewill, not from God, and therefore intitled his booke ſo. Page 136
20 The Papiſts and Pelagians differ not much in freewill. Pag. 137. nota
21 Neceſſitie is not oppoſite to the freedome of Will, but to force and compulſion; man loſt not his will, but the qualitie of it. nota
22 Auguſtine esteemed much of antiquitie, vnitie, and ſucceſſion, if ſincere wiſdome and truth went with them, elſe he preferred truth before them; ſo do Protestants. Page 138
23 Optatus confuted Donatists by the communion of the Catholique Church, ſo are ſchiſmatikes to be delt with, but not from the now Romiſh church which is no true church. Pag. 138. 139
24 Anthonie and other Hermites like him, hauehave not ſucceſſors like themſelues. He accounted a Monastery for a Monke as water is to fiſh. Page 140. nota
25 Prudentius vſed a poeticall libertie in his deuotions to Saincts. Page 140. & nota
26 Praying to Saincts had gotten great footing in the Church when Ambroſe liued, and he and other Fathers were corrupted by it. Page 141. nota
27 Gregorie without any warrant called Images lay mens bookes. Page 141
28 It is lawfull to breake down… Images by warrant of the word and examples in it, and in the ſtories of the primitiue Church. nota
29 Not Protestants but Papists reiect oftentimes the testimonie of the Fathers, and flye to Councels. pag. 142. Then Campians argument is not good: Protestants reiect ſome things in the Fathers, therefore they reiect their whole volumes; for if it be good, it will fall vponupon themſelues. Page 142
30 Proteſtants hauehave reaſon to prohibite popiſh bookes being full of ſedition and horeſie, ſpecially ſeeing in Queene Maryes time they executed martiall lawe vponupon any that had the bookes of Protestants. Page 143
31 Biſhop Iewel proued all the auncient Fathers to be againſt the church of Rome, in disputing with Harding, as he had aſſumed at the Croſſe. Page 144. 145
The ſumme of the ſixt Anſwere touching the foundation of the Fathers.
1. Campians reaſon is weake: The Fathers hauehave ſtudied the ſcriptures diligently, and preferred them before all other writings, therefore their expoſition of them is ſound and good, not to be reiected without ſinne. Page 150
2 Hierome and Auguſtine diſſent about the expoſition of Gal. 2.11. Page 151
3 Not only eueryevery particular Fatherma…erre, but all of one age hauehave erred in a particular of ſetting vp Images in the Church. Page 150 nota
4 Auguſtine, Innocent, and other Biſhops thought it nece…ſary the Euchariſt ſhould be giuen to infants. Page 151. nota
5 Papiſts leaue the ſcriptures and ſearch out and follow after mens inuention. Page 152
6 The Papiſts allow the learned only to reade them, but Chriſt commandeth all. Page 152. nota
7 It is prooued againſt Duraeus, that Chriſt hath commanded the ſimple to reade the ſcriptures, and hath left to them the bookes of the ſcriptures. Page 152. nota
8 Protestants will ſubſcribe to the Fathers ſo far as they keepe them to the ſcriptures. Page 153
9 Denys is againſt the priuate Maſſe. Page 160
10 Priuate Maſſes cannot profit the abſent. Page 160. nota
11 In Iuſtine Martyrs time they gaue to the people both the bread and wine. ibid.
12 Cyprian makes all the Apostles equall with Peter, and denies that any appeales ſhould be made to the Biſhop of Rome. ibid. and pag. 161. nota
13 Lactantius denies that true religion and Images can ſtand together. ibid.
14 The heathen worſhipped not their Images, but the Gods expreſſed by them. ibid. nota
15 Athanaſius maketh the ſcriptures ſufficient. ibid.
16 Epiphanius condemneth all worſhipping of the virgin Mary. ibid. and pag. 162
17 The Papists do worſhip and offer vp ſacrifices to the virgin Mary and other Saints. Page 162. nota
18 Baſil ſaith in his time the prayers of the Church were in a knowne tongue. ibid.
19 Prayers in an vnknowne tongue profit not the people, as Duraeus thinks they do. ibid. nota
20 Nazianzene alloweth and praiſeth ciuill ſocietie no leſſe then Monkiſh life. ibid.
21 Ambroſe condemnes all prayers to Saints, and their interceſſion. Page 163
22 Duraeus vaine distinction of Interceſſors and Suffragators. ibid. nota
23 Hierome makes a Biſhop and a Prieſt of equall authoritie b… the la… of God. ibid.
24 Pope Gelaſius condemneth as ſacrilegious the t…king away of the cup from the people, and commaundeth that either both the elements be giuen to them, or neither. Page 164
25 Duraeus maketh the Manechies the firſt authors of diſmembring the ſupper. ibid. nota
26 Vigilius denies the preſence of Chriſt in the Church in both natures. ibid.
27 Chryſoſtome exhorteth all men to reade the ſcriptures. ibid.
28 Auguſtine is wholly on the Protestants ſide. Page 165
29 By Gregories iudgement he that calleth himſelfe Ʋniuerſall Biſhop, is a fore-runner of Antichriſt. Page 161
30 Iohn Biſhop of Constantinople firſt challenged the title of Ʋniuerſall Biſhop. ibid.
31 What is meant by vniuerſall Biſhop by Gregories iudgement, which toucheth the Pope home. ibid. nota
32 Boniface the 3. tooke the name of vniuerſall Biſhop, and deriued it to his ſucceſſors. Page 166. nota
The ſumme of the ſeuenth Anſwere, touching hiſtories.
1 Campian only numbering vp the Historiographers, fooliſhly concludeth, all are on their ſide. page 169
2 Protestants refuſe not to examine their doctrine by histories, ſo they be not tied to the apparent blemiſhes in thē. Page 170
3 Historiographers are tainted with the corruptions of their times, and the later they are, the more corrupt for the moſt part they are found to be. Page 161
4 The church of Rome is maruelouſly corrupted, though we could not tell when it begun to be ſo, and yet ſee the beginning of ſome particulars, as of vſurped authority ouer Churches, of deniall of Prieſts mariages, of worſhipping Images, of carnall eating in the Sacrament▪ of Tranſubſtantiation▪ of Purgatory of the Pope aboue Councels. Page 177. nota
5 The corruption of it gre… not all at once▪ no more then of Ieruſalem, but by little and little, as in the Greeke church alſo. Page 172
6 The heads of the heretikes who roſe vp in the Greeke church, ſo of thoſe who roſe vp in the Latine church. ibid. nota
7 The Church all the Apostles time was a pure virgin, after their departure became corrupt. Page 173. 174
8 The promiſes of the Churches perpetuall preſeruation from corruption, did and do belong to the Church of the elect, not to particular Churches. ibid. nota
9 In the Councell of Africk where there were preſent Page 217. Biſhops, and Auguſtine himſelfe, the Biſhop of Rome affected to hauehave all appeales made to him, but the Councell denied it vntounto him. Page 175
10 The Legates of the Pope forge a Canon of the Councell of Nice to perſwade this Councell, which forgerie is found out by ſearch. ibid.
11 Auguſtine and the Biſhops of Africke cenſured for ſchiſmatikes by Boniface for reſiſting the Biſhop of Rome, who affirmeth, that they were moued vntounto it by the Diuell. Page 176
12 Eulalius the firſt Biſhop of Carthage, who admitted the Popes power ouer the Churches of Afrike. ibid.
13 Then became the Church of Rome plainely Antichriſtian, when Phocas the murtherer granted to her to be the head of Churches, and Boniface the 3. to be vniuerſall Biſhop. ibid.
14 Gregorie the great was the laſt good, and the firſt bad Biſhop of the church of Rome. Page 177
15 Bernard, and Aeneas Siluius, who was afterward ca…d Pope Pius, maruellouſly inue…ed againſ… the corruptions of the church of Rome. ibid.
16 Bernard cryeth out of the pomp of Eugenius the P…e, and the impietie of his court. ibid. nota
17 All ſinnes in Rome might both be practiſed and reprehended. Page 1…8
18 The cenſure of Cornelius which he gaue of the church of Rome in the Councell of Trent. ibid.
19 The Argument is weake; the church of Rome was once holy, therefore it is ſo ſtill. ibid.
20 Rome though it be Babylon, yet not that which S. Peter ſpoke of, 1. Pet. 5.13. Neither hauehave they yet prooued that Peter was at Rome. Page 179
21 If hiſtories do mention any ſuch thing, yet it is with ſuch varietie, that there is no certaintie of it; in the ſcriptures there is not one tittle of it, nay by neceſſary collection they diſclaime it: when as this then is the whole ground of the hierarchie of the Papacie, it is a ground without any foundation of the ſcripture. ibid. nota
22 Caluine confeſſeth the church of Rome in the time of Syricius and other Biſhops to hauehave bene the Church of Chri…t, but denies not but it had erred. Page 181
23 Errors ouerthrow not a Church for being a true Church. ibid.
24 Syricius the firſt who inforced ſingle life vponupon the Miniſters. ibid. nota. and Page 182
25 Syricius and Innocent did condemne marriage as euill. Page 182. nota
26 The Church of Rome is but a Church in ſhew and pomp, elſe it hath nothing in it of a true Church. Page 183. nota
27 Pelagius and Papiſts agree both about grace inbred in mans nature. ibid.
The ſumme of the eight Anſwere, touching the Paradoxes of the Aduerſaries.
1 Caluin nor any Protestant maketh God the author of ſin. pag. 193. nota, and Page 194. nota.
2 God hath a finger in the action which is euill, not in the corruption of it, which is wholy from man, but in the motion and action which is in it ſelſe good. Page 195
3 If wee ſay God permitteth ſinne vnwillingly, wee ouerthrow his prouidence and omnipotencie; he willeth, yet alloweth not, that which is euill. Page 196
4 Men are guiltie of ſinne in the things they doe, which are euill; and yet God holy, though he willeth them. Auguſtine, and Hugo de Sancto Victore doe ſo thinke. Page 197. and Page 198
5 The Lord worketh both in him that ſinneth, and in him that worketh well, but after a diuers manner. Page 199
6 Chriſt is the Sonne of the eſſence of the Father, not by deciſion or propagation, but by communication. But he is God of himſelfe. Page 201. and nota.
7 The eſſence is not begotten, but the perſon of the perſon. Page 202. and Page 203
8 Beza corrected his error, of two perſonall vnions in Christ. ibid.
9 The 10. of Iohn verſ. 30. expounded and defended, that it proueth not the vnitie of eſſence in Chriſt & his Father. Page 204
10 Not Luther only, but many of the Fathers diſliked and repented the bringing in of the word Homouſion, yet they held the thing. Page 205
11 Chriſt was not at the first perfect in wiſedome, but mcreaſed▪ as in bodie, ſo in his minde and wiſedome. Page 206
12 Chriſt was ignorant of many things but without ſinne. Page 208
13 Chriſt was ignorant of the laſt day, as man, and not onelyonly becauſe hee would not, or did not reueale it to others. Page 208. nota. and Page 210
14 There is a negatiue ignorance which is not ſinne. Page 208. 209
15 Ch…t …oke vponupon him the puniſhment due to ſinne both …gnorance and d…ath. Page …9
16 That which raiſed ſuch feare and horror in Chriſt, was not the feare of naturall death, but the bitter wrath of God againſt mankind. pag. 210. and 211
17 What the hell was which Chriſt ſuffered, and as man feared. pag. 211. nota
18 Chriſt ſuffered in ſoule as well as in bodie. pag. 211. 212
19 Chriſt did not goe into Limbus after his death. pag. 214
20 Many auncient Creedes both in the Romane and Eaſt Church hauehave not this article of Chriſts deſcenſion into heil. pag. 215. nota
21 What the image of God was in man before his fall. pag. 216
22 The whole image of God is not razed in man, but ſome reliques are remaining. Naturall gifts are corrupted, ſupernaturall diſtinguiſhed. pag. 216. 217
23 That which is in the regenerate of themſelues is corrupt, that which they hauehave from God is contrarie to their corruption. pag. 218
24 Sinne is not a ſubſtance nor a meere priuation, but an accident, and a corrupt habit, like to a diſeaſe. pag. 220
25 Concupiſcence is ſinne, and ſo iudged by Auguſtine vponupon great and weightie reaſon. ibid. nota
26 Sometime he calleth it no ſinne in oppoſition to actuall ſin. pag. 221 nota
27 Sinnes are not equall neither doe Proteſtants ſo teach; they all deſerue eternall death, though ſome more ſome leſſe. pag. 221. 222
28 Grace is double, either the free merciemercy and louelove of God towards vsus, which is without vsus, in God: or thoſe gifts which flow from this grace, and this is in vsus. pag. 223 224
29 Chriſts righteouſnes is onputed to vsus, as our ſinnes to him; Chriſt hauing paid our debt, the paiment muſt needs be ours by imputation: and if Papiſts allow the imputation of the righteouſnes of Saints, why ſhould they ſo much ſcorne the imputation of Chriſt his righteouſnes? ibid. nota
30 Charitie cannot iuſtifie vsus, becauſe it is imperfect: for that which is faultie cannot iuſtifie vsus. ibid.
31 Imputed and infuſed righteouſnes goe together in one and the ſome man. Iuſtification and ſanctification are diſtinguiſhed in the word. pag. 225. nota
32 The regenerate by grace cannot ſo reſiſt their temptations that they ſhould neuer ſinne: as the example of S. Paul and others manifeſt. pag. 226. 227. & nota
33 Our righteouſnes is a reall relation. 228. nota
34 All our righteouſnes being ſtained, cannot iuſtifie vsus, and faith, hope, and charitie being imperfect, cannot, doe it. pag. 229
35 Chriſt is he that couereth vsus, by whoſe righteouſnes wee are adorned. Our righteouſnes is the couering of the fault. pag. 231
36 Faith alone iuſtifieth: but it is not alone when it doth iuſtifie. pag. 232
37 The reaſons why wee are exhorted to performe workes and obedience, as alſo that wee are commanded to apprehend Christs righteouſnes by faith. pag. 230
38 A man ought and may be certaine of his ſaluation by the certaintie of faith. pag. 232. 233. nota
39 Many are deceiued with a conceit of faith: but he that hath it knoweth certainly that he hath it. pag. 233. nota
40 From Gods predestination a man may be ſure of his perſeuerance; ſo the Fathers teach: yet a man muſt vſe the meanes. pag. 234. 235 nota
41 The number of Sacraments are but two in the Church; the noueltie of the other fiue, not any antiquitie for them, and pregnant reaſons againſt them. pag. 237. & nota
42 Hugo de S. Victore, and Peter Lombard brought ſeuen Sacraments firſt into the Church. No Councell before the Florentine did euer confirme them. ibid. nota
43 Popiſh ceremonies in Baptiſme are new. ibid. nota
44 Protestants hauehave both bread and wine and the bodie and blood of Chriſt; Papists hauehave no bread nor wine. nota. pag. 239
45 Baptiſme is both a chanel of grace and that which confirmes grace, but giueth not grace by the word wrought. Duraeus contrarie to the ſchoolemen, maketh it but an inſtrument. pag. 239. & nota
46 The Baptiſmes of Iohn and of Chriſt were both one in cerem…ie, in doctrine, and in grace. pag. 240
47 The place against it, Matth. 3.11. Act. 19.4.5. expounded and anſwered ibid. nota
48 Baptiſme is not ſo ſimplie neceſſarie to ſaluation, that the want of it will condemne; but the neglect or contempt of it is a ſinne. pag. 241
49 Papists thinke infants dying without Baptiſme are d…ed. A barbarous and a ſe…ſeleſſe opinion, and againſt all reaſon. ibid. nota
50 Infants may hauehave faith, as they hauehave life, and know not of it. pag. 242
51 The Sacrament is a Sacrament to all without faith, but not a ſauing Sacrament to men of yeeres without faith; yet to infants it may be, becauſe the ſpirit worketh ſecretly and powerfully. ibid. nota
52 Luther earnestly held that Baptiſme ought to bee giuen to children, and thought they had faith. pag. 243
53 Caluin against the Anabaptists proued the baptiſme of infants not by tradition, but Scripture. pag. 244. nota
54 Campian hath no cauſe to vpbraid Protestants with corruption of manners, ſo long as Rome is ſo corrupt as as is, and publike Stewes maintained in it. pag. 245
55 Luthers laſciuious ſpeech obiected by Campian plainly excuſed: and a worſe obiected of Pope Clements. 246.247
56 Luther makes three cauſes of diuorce; and the Papists many moe. pag. 246. & nota
57 Mariage is moſt neceſſarie, for men who cannot liue chast, and commanded. pag. 247
58 Mariage is oftentimes ſimply better than virginitie, though this be to be embraced when a man hath the gift, that he may more freely ſerue the Lord. pag. 248. & nota
59 The ſpeech of Lauther, ſaying, The more wicked that thou art, the necrer art thou vntounto grace: defended in his true ſenſe. pag. 249
60 How all our good actions are tainted with ſinne, and ſo may be called ſinnes in Gods ſeuere indgement, and yet good and to be done. pag. 250. & nota
61 The good actions of thoſe who are once in Chriſt, though tainted, are acceptable vntounto God, becauſe he lookes vponupon the perſon, not the worke. pag. 251
62 The law belongs to Chriſtians for a rule of their life, though it be abrogated by the new couenant. For they are deliuered not from the obedience of it, but the curſe of it by Chriſt. pag. 252 253. 254. & nota
63 God reſpects the good workes of his, but not to instification. pag. 254. & nota
64 The iuſt not onelyonly liues, but is iustified by his faith, and ſo much the place of Habacuck prooueth. ibid. nota
65 Workes not the cauſe, but the manifestation of righteouſnes, out of Thomas. ibid.
66 They who hauehave broken hearts and contrite ſpirits are fitteſt ghueſts for the Lords table, neither is this againſt faith. pag. 255
67 Luther was not againſt publike confeſſion, but a priuate auricular confeſſion of all ſinnes to a Prieſt onelyonly, when by the word it may be made to others. pag. 256. & nota
68 A belieuing man may hauehave 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 giuegive 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 hauehave rule ouer one flocke, it followeth not one must hauehave ouer all. ibid. nota
6 Their ſophiſmes for priuat Maſſe: the Priests communicating alone: that the people must hauehave onelyonly 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 hauehave 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 hauehave 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 vntounto. 275. nota
26 Duraeus ſaith the Saints are in farre diſtant places at once. 276. nota
27 Papiſts blaſphemies touching the Ʋirgin 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 hauehave 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 louelove 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 vntounto 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 hauehave 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 hauehave not ouerthrowne the idols of the heathen, but filled the world full of their idols. 321
47 The Ieſuites hauehave diuided Chriſt, and hauehave no proprietie in the name of Ieſus. ibid. & nota
48 Luther preached the true Chriſt, the papiſts neither hauehave 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.