An answer to the Ten reasons of Edmund Campian the Jesuit in confidence whereof…An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof…
An answer to the Ten reasons of Edmund Campian the Jesuit in confidence whereof he offered disputation to the ministers of the Church of England, in the controversy of faith. Whereunto is added in brief marginal notes, the sum of the defence of those reasons by John Duræus the Scot, being a priest and a Jesuit, with a reply unto it. Written first in the Latin tongue by the reverend and faithful servant of Christ and his Church, William Whitakers, Doctor in Divinity, and the Kings Professor and public reader of Divinity in the University of Cambridge. And now faithfully translated for the benefit of the unlearned (at the appointment and desire of some in authority) into the English tongue; by Richard Stock, preacher in London. ...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. ...
William Whitaker 1548–1595London: printed by Felix Kyngston for Cuthbert Burby and Edmund Weaver, 1606London: printed by Felix Kyngston for Cuthbert Burby and Edmund Weauer, 1606
[40], 326 p. · 97k words · STC 25360 · ESTC S119870
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And thus neither do we our selves, now much envy this honour to the Roman Bishop, but that if so it please him, he may enjoy it; so that he do not (because he hath the chief place) imperiously tyrannize over his brethren, as he hath done for many ages, and persuadeth himself that he may do it lawfully. But seeing it pleaseth you to object unto us, the Council of Chalcedon, that you may challenge the chief honour, as due to your Bishop of the chief Sea, before I proceed further, I would gladly you ⟨p. 103⟩should resolve me in this question, why thef Fathers of this Council, made the Sea of Constantinople, equal to the Sea of Rome? for so they decree, and definitively determine: that seeing great privileges were granted to the Church of Rome, in respect of the Empire of the city, they thought it a matter of great equity, that the new Rome that was now graced with the Empire and Senate, should enjoy the same privileges which old Rome had done. And although the Bishop of Rome did most earnestly contend and labour, that the Bishop of Constantinople might not be made his equal, yet he could not by his best means effect his desire, but that the decree of the Council prevailed, which had equalised the Bishop of Constantinople, with the Bishop of Rome. And therefore me thinks you have but ill defended the honour and dignity of your Bishop, when you allege the decree of that Council. Moreover, the Council ofg Constantinople which you also cite,3 decreed no other thing for the Roman Sea, then that the Bishop of Constantinople should have the prerogative of honour next to the Bishop of Rome. And this we also confess, that in times past the Provinces were so distributed, that Rome had the chief, Constantinople ⟨p. 104⟩the next, and so every one in their own order. But what maketh that to this cause, which we have now in hand? For this is not the honour which the Bishop of Rome challengeth unto himself: this not the height of power and majesty which he so often arrogateth.4
Ephesus is alleged by you with as little 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 reverend Father, because he threatened to excommunicate Nestorius, unless he abjured his heresy;
And thus neither doe we our selues, now much enuie this honour to the Romane Bishop, but that if so it please him, he may enioy it; so that he doe not (because he hath the chiefe place) imperiouslie tyranize ouer his brethren, as he hath done for many ages, and perswadeth himselfe that he may doe it lawfully. But seeing it pleaseth you to obiect vnto vs, the Coūcel of Chalcedon, that you may challenge the chiefe honor, as due to your Bishop of the chiefe Sea, before I proceed further, I would gladly you ⟨p. 103⟩should resolue me in this question, why thef Fathers of this Councell, made the Sea of Constantinople, equall to the Sea of Rome? for so they decree, and diffinitiuely determine: that seeing great priuiledges were graunted to the Church of Rome, in respect of the Empire of the citie, they thought it a matter of great equity, that the new Rome that was now graced with the Empire and Senate, should enioy the same priuiledges which old Rome had done. And although the Bishop of Rome did most earnestly contend and labour, that the Bishop of Constantinople might not be made his equall, yet he could not by his best meanes effect his desire, but that the decree of the Councell preuailed, which had equalised the Bishop of Constantinople, with the Bishop of Rome. And therefore me thinkes you haue but ill defended the honor and dignity of your Bishop, when you alleadge the decree of that Councell. Moreouer, the Councell ofg Constantinople which you also cite,3 decreed no other thing for the Romane Sea, then that the Bishop of Constantinople should haue the prerogatiue of honor next to the Bishop of Rome. And this we also confesse, that in times past the Prouinces were so distributed, that Rome had the chiefe, Constantinople ⟨p. 104⟩the next, and so euery one in their owne order. But what maketh that to this cause, which we haue now in hand? For this is not the honor which the Bishop of Rome challengeth vnto himselfe: this not the height of power and maiestie which he so often arrogateth.4 The Councell also ofh 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;
fDVR. This was not the judgement of the whole Coū cell, but of certain men. Neither did the Constantinopolitanes require that their Sea should be of equal authority with the Sea of Rome, but that it should have the like sovereignty in Ecclesiastical matters, and obtain• the next place to it. WHIT. pag. 306. This was the judgment of the whole Councell, except the Popes own Legates Paschasinus, Bonefacius, and Lucentius, who in vain opposed: for the decree runneth thus. These things we all say, these things please us all. And contrary to your assertion, these Fathers decreed that the Bishop of Constantinople should be matched in equal privilege, with the Bishop of Rome; which equality of privileges, cannot stand with the unequality of authority. Neither did priority of place prove, that the Bishop of Rome had any priority of authority, s••ing this was only for orders sake: otherwise by the same reason the Bishop of Constantinople should have had the like authority over the Bishop of Alexandria, because he sate above him.DVR. This was not the iudgement of the whole Coū cell, but of certeine men. Neither did the Constantinopolitanes require that their Sea should be of equall authority with the Sea of Rome, but that it should haue the like soueraignty in Ecclesiasticall matters, and obtain• the next place to it. WHIT. pag. 306. This was the iudgment of the whole Councell, except the Popes owne Legates Paschasinus, Bonefacius, and Lucentius, who in vaine opposed: for the decree runneth thus. These things we all say, these things please vs all. And contrary to your assertion, these Fathers decreed that the Bishop of Constantinople should be matched in equall priuiledge, with the Bishop of Rome; which equality of priuiledges, cannot stand with the vnequality of authority. Neither did prioritie of place proue, that the Bishop of Rome had any priority of authoritie, s••ing this was only for orders sake: otherwise by the same reason the Bishop of Constātinople should haue had the like authority ouer the Bishop of Alexandri•, because he sate aboue him.
gDVR. The filth Canon of the Councell of Constantinople, ascribed greater honour to the Roman Sea, then to any other. WHIT. pag. 311. This honour was only of precedence and place, and not of authority; as plainly appeareth in the words of the Councell it self•. Chap. •8. and in that the like prerogative was granted in the next place to the Bishop of Constantinople, and therefore by the like reason he might •rrog••• authority over the whole Church.DVR. The filth Canon of the Councell of Constantinople, ascribed greater honor to the Romane Sea, then to any other. WHIT. pag. 311. This honor was only of precedence and place, and not of authority; as plainly appeareth in the words of the Councell it self•. Chap. •8. and in that the like prerogatiue was graunted in the next place to the Bishop of Constantinople, and therefore by the like reason he might •rrog••• authority ouer the whole Church.
3Canon. 5.
4Ephes. Conc. in Epist. ad Nestor.
hDVR. In the Councell of Ephesus divers things are contained, which approve 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 favoureth the Popes supremacy; the which you perceiving, do rake together other fragments concerning things which are not in controversy, and leave out those points which make against you.DVR. 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.
these things are common unto the Bishop of Rome with others: neither was he only entitled reverend, neither could he alone pronounce judgment against heretics. But if these would rather please you; This is the faith of the Catholic and Orthodoxall Church, unto which all the Orthodoxall Bishops give their assent; you interpret these words amiss. 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 every place have approved, and we also do defend.
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 unbloody sacrifice of the body and blood of Christ on the Altar. And for this you cite the 14. Canon of the Nicene Coū cell, in which there is not so much as any mention made neither of unbloody, nor ofi sacrifice, nor of ⟨p. 105⟩Altar. But Deacons are there prohibited to arrogate so much unto themselves, that Bishops or Priests being present, they should take upon them to administer the Sacrament of the Lords supper, because it was not lawful for Deacons to deliver the Lords body unto Priests. Now it is an usual thing to call bread the Lords body, because it is a Sacrament of the Lords body; neither in the mean time do I deny that the supper of the Lord is called by many of thek ancient Fathers, an unbloody sacrifice: both because we retain the mysteries of Christs death without any blood, & also offer up praises & thanksgiving as it were for sacrifices unto God; and therefore Cyril joineth in the supper, these together, unbloody sacrifices and praises. 3And Eusebius writeth, that we build an Altar to the Lord, of unbloody and reasonable sacrifices, according to the new mysteries. Now if you ask what manner of unbloody sacrifice this is, let Eusebius himself answer you in his own words. He hath delivered unto us, a lmemorial of his death, which we offer unto him in place of a Sacrifice. Again, you propound the eleventh act of the Council of Chalcedon, which containeth nothing at all, which appertaineth to this matter in hand, neither that place of Socrates which you quote.5 You might have dealt better and more simply, if you would have cited the ⟨p. 106⟩words themselves, and not only quoted uncertain and confused notes in the margin: but you feared lest you might have bin too easily discovered, unless you had masked your self under the visor of deceit.
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 Coū cell, in which there is not so much as any mention made neither of vnbloody, nor ofi sacrifice, nor of ⟨p. 105⟩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 thek 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. 3And 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 lmemoriall 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.5 You might haue dealt better and more simply, if you would haue cited the ⟨p. 106⟩words themselues, and not only quoted vncertaine and confused notes in ye margent: but you feared lest you might haue bin too easily discouered, vnles you had masked your selfe vnder the vizard of deceite.
iDVR. The word Sacrifice is in the 14. Canon of the Nicene Councell. And in the institutions of this Councell, it is said that the Lamb 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 Greek, but they are your words of the Translator. And concerning the institutions, their authority was always doubtful in the Church, neither do they make for you, seeing we grant that in the right use of the Sacrament we receive the Lamb of God, Sacramentally.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.
kDVR. The testimonies of the Fathers which you allege, wherein the Sacrament is called an unbloody sacrifice, make nothing for you: seeing that with them is called unbloody, not that is without blood but without effusion of blood. WHIT pag. 318. The word [Greek or Hebrew], unbloody, used by them, signifieth such a thing as hath no blood in it. If therefore this be [Greek or Hebrew], an unbloody sacrifice, as the Fathers call it, then it is a Sacrifice without blood, and not only without shedding of blood. Again if it be a sacrifice wherein 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 thereof. Heb. 9.22.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 〈non-Latin alphabet〉, vnbloody, vsed by them, signifieth such a thing as hath no blood in it. If therefore this be 〈non-Latin alphabet〉, 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.
But let us examine the remainder of your contestation: Thou wilt pray (say you) unto the Martyrs and all the Saints, that they would mediate for thee unto Christ. Thou wilt restrain effeminate Apostates from wicked copulation. Whether the Martyrs and heavenly Saints pray unto Christ for us or no,m we know not: but certain it is, that they aren ignorant of those things we do. And therefore we rather go untoo Christ, and pray unto him alone, who ⟨p. 107⟩both knoweth our wants, and also will and can grant unto us such things as we desire. You if you please may seek after the purling streams, but we will draw out of the fountain it self, neither do we regard the inveterate custom of praying unto saints (for though this custom is ancient; nevertheless, it hath flowed from the well-head of humane superstition, and not from divine authority:) and whereas you adjoin your conceit concerning the restraining effeminate Apostates from wicked copulation; and for this purpose allege some Canons of the Council of Chalcedon:4 in this you follow your old wont: for there is only one Canon to be found against ministering widows, which after they had taken upon them the office of ministration, married again: but how unjust this law is, it may easily appear.5 For when as Saint Paul would have these widows to bep sixty years old at least; this Canon doth admit of those who are but forty: and yet notwithstanding permitteth them not to marry. But you will say they have vowed single life: First, prove that they ought to make any such vow, and then, that if they shall perceive, they can by no means ⟨p. 108⟩perform their vow, that they have done otherwise then they should when they married.q To make a vow in things indifferent, which you cannot possibly perform, is to mock God, and to commit the crime of impious temerity: but to persist in this wicked vow is a double sin. And therefore that which the law prescribeth is to be embraced: The best course in evil promises made, is not to observe them; and we are so to behave our selves, as Bernard counselleth his sister. In evil promises keep not touch. 8rIn a dishonest vow change thy purpose. Do not perform that which thou hast vowed unadvisedly; for that promise is impious which is wickedly performed.
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 we know not: but certaine it is, that they aren ignorant of those things we doe. And therefore we rather goe vntoo Christ, and pray vnto him alone, who ⟨p. 107⟩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:4 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.5 For when as Saint Paul would haue these widowes to bep 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 ⟨p. 108⟩performe their vowe, that they haue done otherwise then they should when they married.q 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.
mDVR. You can not be ignorant of this, that the Saints pray for us, if in the doctrine of faith you insist in the steps of the Fathers. WHIT. p. 328. We are ignorant thereof because there is no such thing contained in the Canonical Scriptures, which should not have bin omitted if the spirit of God had thought this knowledge necessary. Neither is it con••oversed what the Fathers thought of it; not doth it follow because they have care of us, they pray for us; neither if they do pray, therefore we should pray unto them.DVR. You cā not 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.
nDVR. We know the blessedness of the Saints in heaven, and therefore they are not ignorant of our misery in earth. Again, Christ hath revealed unto the Saints living on the earth, divine and heavenly things, and therefore he revealeth to the Saints in heaven, what is done in earth. WHIT. pag 330. Although we generally know that the Saints in heaven are blessed, yet we know not their particular state, their actions, the manner & degree of their happiness: and therefore if your argument be good, it confuteth your self; seeing therefore it followeth, that they likewise are ignorant of our particular state & actions. Moreover Christ revealed to the Saints on earth, heavenly things, but not what was done in heaven, only he made those divine mysteries know unto them, which were necessary to salvation; whereof it followeth not that he revealeth to the Saints in heaven, what is particularly done on earth, unless you can prove that there is the like necessity of this knowledge.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.
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 lawful mean•• whereby it might be quenched? But you are always harping upon this string; that they are bound by the laws ⟨p. 109⟩of a vow:1 therefore let Cyprian make you answer.s If they have by their vow, consecrated themselves to Christ,3 let them persevere honestly and chastely without any feigned devises. But if they will not or cannot persevere, their best course is to marry. And would Cyprian, think you Campian, have given this counsel to Virgins, if he had judged such marriages wicked, or no better than public incest, as you in your intemperate stile term it? And indeed how much more honest course were it for you Monks and Friars, to avoid your too too public and notoriously wicked fornication, by embracing chaste marriage? for so it might come to pass,4 as your old Pope Pius was wont to say: That many of you might be saved in marriage, which are now damned in single life: But he that is filthy, let him go forward in his filthiness unto his old age; and let him that is holy, •lie uncleanness, and prefer sanctimony of life, before vice and wickedness. And these are the main matters which you have delivered unto us, in that your grave contestation, and have laboured to persuade by interposing the authority of Councils. But you might have considered (Campian) that the counterfeit names of Councils, ought to be of far less authority with us, then the most undoubted truth of Gods word. And whereas you further affirm, that The Synods of other times, and namely that of Trent, are of equal authority and credit with those first Councils: I must tell you, I believe you not, although you promise and take upon you to prove it, when need requires. You promise indeed much, but perform nothing. But here I entreat the godly Reader, and beseech all Christians, that they would attentively mark, what Campian here avoucheth, to wit, that all Synods, and namely that of Trent, are equal to the four ⟨p. 110⟩general Councils: which four Councils, are byt Gregory, whom Campian citeth, marched in equal authority with the four Gospels: from whence it necessarily followeth, that all Councils of other times are of the same authority and credit with the four Evangelists.
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 be quenched? But you are alwaies harping vpon this string; that they are bound by the lawes ⟨p. 109⟩of a vowe:1 therefore let Cyprian make you answere.s If they haue by their vowe, consecrated themselues to Christ,3 let them perseuere honestly and chastely without any feined deuises. But if they will not or cannot perse•ere, their best course is to marrie. And would Cyprian, thinke you Campian, haue giuen this counsell to Virgins, if he had iudged such marriages wicked, or no better than publike incest, as you in your intemperate stile tearme it? And indeed how much more honest course were it for you Monkes and Friers, to auoid your too too publike and notoriously wicked fornication, by imbracing chaste marriage? for so it might come to passe,4 as your olde Pope Pius was wont to say: That many of you might be saued in marriage, which are now damned in single life: But he that is filthie, let him goe forward in his filthines vnto his olde age; and let him that is holy, •lie vncleanenesse, and prefer sanctimonie of life, before vice and wickednes. And these are the maine matters which you haue deliuered vnto vs, in that your graue contestation, and haue laboured to perswade by interposing the authoritie of Councels. But you might haue considered (Campian) that the counterfeit names of Councels, ought to be of farre lesse authoritie with vs, then the most vndoubted truth of Gods word. And whereas you further affirme, that The Synods of other times, and namely that of Trent, are of equall authoritie and credit with those first Councels: I must tell you, I beleeue you not, although you promise and take vpon you to proue it, when need requires. You promise indeed much, but performe nothing. But here I intreate the godly Reader, and beseech all Christians, that they would attentiuely marke, what Campian here auoucheth, to wit, that all Synodes, and namely that of Trent, are equall to the foure ⟨p. 110⟩generall Councels: which foure Councels, are by
sDVR. The words of Cyprian are not to be understood of Virgins already consecrated unto God, but he willeth those who will not persevere in virginity, that they do not consecrate themselves to Christ, but rather marry, WHIT. pag. 343. Cyprian speaketh plainly of such Virgins as were already consecrated, for he reprehendeth such as having consecrated themselves to Christ, did live incontinently, and willeth them, if they vvill not persevere in chastity, to marry. lib. 1. Epistol. 11. And Erasmus thought thus as appeareth by a marginal note of his. Here marriages are permitted to holy Virgins.DVR. The words of Cyprian are not to be vnderstood of Virgins already consecrated vnto God, but he willeth those who will not perseuere in virginitie, that they doe not consecrate themselues to Christ, but rather marry, WHIT. pag. 343. Cyprian speaketh plainly of such Virgins as vvere alreadie consecrated, for hee reprehendeth such as hauing consecrated themselues to Christ, did liue incontinently, and vvilleth them, if they vvill not perseuere in chastitie, to marrie. lib. 1. Epistol. 11. And Erasmus thought thus as appeareth by a marginall note of his. Here marriages are permitted to holy Virgins.
tDVR. Gregory doth not match the four Councels in equal authority with the four Gospels; but only saith, that as he doth undoubtedly and certainly believe the scriptures, so also the four Councels. WHIT. pag. 348. Gregory saith, that he doth embrace and reverence the four Councels as the four books of the Gospel, Epist. libr. 1. Epist. 24. And what is this, but to make them equal? For if there be any inequality, wo cannot embrace and reverence them both alike.DVR. Gregorie doth not match the foure Councels in equall authoritie vvith the foure Gospels; but onely saith, that as hee doth vndoubtedly and certainely beleeue the scriptures, so also the foure Councels. WHIT. pag. 348. Gregorie saith, that he doth imbrace and reuerence the foure Councels as the foure bookes of the Gospell, Epist. libr. 1. Epist. 24. And what is this, but to make them equall? For if there bee any inequalitie, wo cannot imbrace and reuerence them both alike.
I will not urge this point further, neither will I now shake you up, as you usually do Master Luther, but rather leave you to be beaten with the rod of mens silent judgements. After this you being shadowed with this impenetrable shield of Councils, enter the lists, and observe whether your adversary conveyeth himself; for so great a warrior you are, such a skilful Champion, and so fierce in fight, that as soon as you but show your self, forthwith all your enemies betake them to their heels; and eftsoons you declare how you mean to behave your self in this fight, and what a great slaughter you intend to make. But take heed, Campian, least that may worthily be applied to you, which is spoken in the Proverbs: He that is rashly confident, before the conflict, is commonly a coward in the combat.
I will not vrge this poynt further, neither will I now shake you vp, as you vsually doe Master Luther, but rather leaue you to bee beaten with the rod of mens silent iudgements. After this you being shadowed with this impenitrable shield of Councels, enter the lists, and obserue whether your aduersarie conuaieth himselfe; for so great a warrier you are, such a skilfull Champion, and so fierce in fight, that assoone as you but shew your selfe, forthwith all your enemies betake them to their heeles; and eftsoones you declare how you meane to behaue your selfe in this fight, and what a great slaughter you intend to make. But take heede, Campian, least that may worthilie be applied to you, which is spoken in the Prouerbes: He that is rashly confident, before the conflict, is commonly a coward in the combate.
You speak much of the dignity of Councils, which we also acknowledge to be very great, but nevertheless, the holy Ghost is not bound to multitudes of men, to stately preparations, nor to sumptuous pomp. And we may often observe that in Councils there is much contending amongst contrary factions, and sometimes the greater part prevaileth against the better. You say that Luther durst presume to affirm, that he preferred the judgement and suffrages of two good and learned men, before the Councils. And in truth why might he not prefer them; and who could justly find fault with that speech? Seeing Gerson the Moderator of the Council of Constance, doubted not to prefer the judgement of one man, before the whole Council. ⟨p. 111⟩uWe are, saith he, to give more credit unto a man learned in the holy Scriptures alleging catholic authority, then to a general Council: 2which also Pa•ormitan hath confirmed, writing in this manner: We ought (saith he) rather to believe a simple lay man, alleging the Scripture, than the whole Council together. You say further, That Kemnisius dared to peise the Council of Trent in the balance of his own giddy brain. But Kemnisius did not examine that Council by his own square, but by the rule of Gods holy word: And what gained he? (say you) and answering your self in your own question, you say, nothing but infamy: If Kemnisius have not your good word, it is no great wonder; for he hath achieved that by his learning, virtue and industry, that he may seem worthy of envy and hatred from such as you are. But if true and deserved praise be due to good deeds, he hath obtained an honourable reward; even the everlasting glory of a good name. Yea (say you) if he take not heed, he shall be buried with Arrius. But it behooved you, Campian, to trouble your head, rather about your own, then Kemnisius his funerals: and take you heed, least for your evil deeds, there be a sepulchre provided for you amongst the damned.
You speake much of the dignitie of Councels, which we also acknowledge to be very great, but neuerthelesse, the holy Ghost is not bound to multitudes of men, to stately preparations, nor to sumptuous pompe. And we may often obserue that in Councels there is much contending amongst contrarie factions, and sometimes the greater part preuaileth against the better. You say that Luther durst presume to affirme, that hee preferred the iudgement and suffrages of two good and learned men, before the Councels. And in truth why might he not preferre them; and who could iustly finde fault with that speech? Seeing Gerson the Moderator of the Councell of Constance, doubted not to preferre the iudgement of one man, before the whole Councell. ⟨p. 111⟩uWe are, saith he, to giue more credit vnto a man learned in the holy Scriptures alleaging catholike authority, then to a generall Councell: 2which also Pa•ormitan hath confirmed, writing in this manner: We ought (saith he) rather to beleeue a simple lay man, alleaging the Scripture, than the whole Councell together. You say further, That Kemnisius dared to peise the Councell of Trent in the ballance of his owne giddie braine. But Kemnisius did not examine that Councell by his owne square, but by the rule of Gods holy word: And what gained he? (say you) and answering your selfe in your owne question, you say, nothing but infamie: If Kemnisius haue not your good word, it is no great wonder; for he hath atchieued that by his learning, vertue and industrie, that he may seeme worthie of enuie and hatred from such as you are. But if true and deserued praise be due to good deeds, he hath obtained an honourable reward; euen the euerlasting glorie of a good name. Yea (say you) if he take not heede, he shall be buried with Arrius. But it behooued you, Campian, to trouble your head, rather about your owne, then Kemnisius his funerals: and take you heede, least for your euill deedes, there be a sepulchre prouided for you amongst the damned.
uDVR. Gerson did never prefer the judgement of one man before a whole Councell. WHIT. pag. 349. It is untrue, for he thus writeth. We ought rather to b• leeve in a point of doctrine a simple man not authorised, but yet excellently learned in the scriptures, thē the Pope. Again a man thus learned, ought to oppose himself against a general Councell, if he perceive that the greater part incline to that which is contrary to the Gospel, either through malice or ignorance, Gers. de exam. doctr. 1. par. Considerat. 5.DVR. Gerson did neuer preferre the iudgement of one man before a vvhole Councell. WHIT. pag. 349. It is vntrue, for he thus writeth. We ought rather to b• leeue in a point of •octrine a simple man not authorised, but yet excellently learned in the scriptures, thē the Pope. Againe a man thus learned, ought to oppose himselfe against a generall Councell, if he perceiue that the greater part incline to that which is contrary to the Gospel, either through malice or ignorance, Gers. de exam. doctr. 1. par. Considerat. 5.
Now here again you begin more highly to extol the Council of Trent; as though we knew not the notable carriage and behaviour of that famous and goodly Synod. But for my part I easily allow you to be so far in love with it, neither in truth will I become your rival.1 Others have spoken of it those things that are most true: both how it was called, how handled, and how it was dismissed; and therefore I will not go about to refute your affections. Let it enjoy, for me, that credit and estimation which it can. Although every one knoweth thus much, that it was not to be esteemed a Council of the whole Christian state,2 but rather a Conventicle of a ⟨p. 112⟩few men running together into the same place. There was there present a sort of sill•e Friars which did sustain the greatest part of the burden, by disputing, writing and playing the Orators. For as for the Bishops and chief Cardinals, they busied their heads about other matters, for which they were specially assembled. But as I said, let it be such as it was, for I am not offended at your commendations. And let the Bishops make their glorious brags, that they long abode in that school; out of which as yet, as far as I know, not many, either learned divines or good Pastors have come. You also usher in Antony of Prague greatly congratulating with himself; for you would needs show him some kindness, because he made you a Priest. Well; Campian was created Priest by Antony Archbishop of Prague; surely I fear lest you travelled too far to buy such base wares. But now you may celebrate your Masses, seeing you are shaven and anointed, and made a Priest.
Now here againe you begin more highly to extoll the Councell of Trent; as though we knew not the notable carriage and behauiour of that famous and goodly Synode. But for my part I easilie allow you to be so farre in loue with it, neither in truth will I become your riuall.1 Others haue spoken of it those things that are most true: both how it was called, how handled, and how it was dismissed; and therefore I will not goe about to refute your affections. Let it enioy, for me, that credit and estimation which it can. Although euery one knoweth thus much, that it was not to bee esteemed a Councell of the whole Christian state,2 but rather a Conuenticle of a ⟨p. 112⟩few men running together into the same place. There was there present a sort of sill•e Friers which did susteine the greatest part of the burthen, by disputing, writing and playing the Orators. For as for the Bishops and chiefe Cardinals, they busied their heads about other matters, for which they were speciallie assembled. But as I said, let it be such as it was, for I am not offended at your commendations. And let the Bishops make their glorious bragges, that they long abode in that schoole; out of which as yet, as farre as I know, not many, either learned diuines or good Pastors haue come. You also vsher in Antonie of Prage greatly congratulating with himselfe; for you would needs shew him some kindnes, because he made you a Priest. Well; Campian was created Priest by Antony Archbishop of Prage; surely I feare lest you trauelled too far to buy such base wares. But now you may celebrate your Masses, seeing you are shauen and annointed, and made a Priest.
Moreover you demand & exceedingly triumph, why your Adversaries called hither, and secured by the caution of public promise, did not make all hast to come unto it? In which you are sufficiently answered in the Apology of our Church. For what should we do there? or to what end should we undertake so long a journey, either that being mocked and abused, we might return home again, or being burned in the Council, we should pay for our rashness? For what place of disputation was left amongst those, who had every man plighted their faith to the Bishop of Rome, & had religiously bound themselves by oath, that they would never either do or say any thing against his dignity and pleasure? what therefore might be hoped for from these, which might draw any to the disputation? besides the* calamity of John Huss ⟨p. 113⟩of Bohemia, and Hierome of Prague, whom the Fathers burned in the Council of Constance, brought just cause of fear. And yet Huss came to the Council, trusting in the protection of a public promise. Yea but (say you) the Constantine Fathers made no promise, and therefore did not break any. But Sigismund the Emperor gave his public warrant, unto whom it was fit that he should give credit. Notwithstanding, coming to the Council, he was presently apprehended and cast into prison, and pleading his cause before the Council he was condemned and burned, although Sigismond stormed at it. Neither did he fly, as you falsely report, neither in truth could he escape: but thus this holy and innocent man was devoured like a sheep by furious wolves. And what I pray you, did the Emperors authority, commandment, or public warrantize profit him? The Emperor (say you) signed it, but the state of Christendom, greater than the Emperors, did repeal it. And who then can be safe, if the Emperors bear no sway in the Council? Neither doth the horrible murder of John Huss, contrary to a public warrant of protection, so much discourage us from coming to your Councils, as that decree published by the Council it self, That promise is not to be kept with Heretics. Should I then believe you, who I know will keep no promise? If I do, surely I am worthy to perish after the same manner. Hierome of Prague likewise came to the Council of his own accord, and making public profession of his faith, was burned.
Moreouer you demaund & exceedingly triumph, why your Aduersaries called hither, and secured by the caution of publike promise, did not make all hast to come vnto it? In which you are sufficiently answered in the Apoligie of our Church. For what should wee doe there? or to what end should we vndertake so long a iourney, either that being mocked and abused, we might returne home againe, or being burned in the Councell, we should pay for our rashnes? For what place of disputation was left amongst those, who had euery man plighted their faith to the Bishop of Rome, & had religiously bound themselues by oath, that they would neuer either doe or say any thing againg his dignity and pleasure? what therfore might be hoped for from these, which might draw any to the disputation? besides the* calamity of Iohn Husse ⟨p. 113⟩of Bohemia, and Hierome of Prage, whom the Fathers burned in the Councell of Constance, brought iust cause of feare. And yet Husse came to the Councell, trusting in the protection of a publike promise. Yea but (say you) the Constantine Fathers made no promise, and therefore did not breake any. But Sigismonde the Emperor gaue his publike warrant, vnto whom it was fit that he should giue credit. Notwithstanding, comming to the Councell, he was presently apprehended and cast into prison, and pleading his cause before the Councell he was condemned and burned, although Sigismond stormed at it. Neither did hee flie, as you falsely report, neither in truth could hee escape: but thus this holy and innocent man was deuoured like a sheepe by furious wolues. And what I pray you, did the Emperors authoritie, commandement, or publike warrantize profit him? The Emperor (say you) signed it, but the state of Christendome, greater than the Emperors, did repeale it. And who then can be safe, if the Emperors beare no sway in the Councell? Neither doth the horrible murther of Iohn Husse, contrarie to a publike warrant of protection, so much discourage vs from comming to your Councels, as that decree published by the Councell it selfe, That promise is not to be kept with Heretikes. Should I then beleeue you, who I know will keepe no promise? If I doe, surely I am worthy to perish after the same manner. Hierome of Prage likewise came to the Councell of his owne accord, and making publike profession of his faith, was burned.
*DVR. John Huss was not called by the Councell of Constance, neither received from it any public promise. And whereas you say that it was decreed in this Councell, that faith is not to be kept with heretics, it is false. WHIT. pag. 352. The Emperor Sigismund gave him his public warrant, which the Councel most dishonourably infringed. And after they had put Huss to death contrary to public promise, they enacted a law that a promise made unto heretics by the Emperor or by any King or secular Prince, should not hinder any Ecclesiastical Judges from proceeding against them according to law. Concil. Constant. Sess. 19.DVR. Iohn Husse was not called by the Councell of Constance, neither receiued from it any publike promise. And whereas you say that it was decreed in this Councell, that faith is not to be kept with heretikes, it is false. WHIT. pag. 352. The Emperour Sigismund gaue him his publike warrant, which the Councel most dishonorably infringed. And after they had put Husse to death contrary to publike promise, they enacted a law that a promise made vnto heretikes by the Emperour or by any King or secular Prince, should not hinder any Ecclesiasticall Iudges from proceeding against them according to law. Concil. Constant. Sess. 19.
So that the case of these two, (than the which all Christendom at that time had not any more holy or learned) shall remain as a perpetual monument of your treachery and most horrible cruelty; and as a notable caveat unto all the godly, to beware of you for the time to come. Concerning Luther, whom you, cursed Friar, call the hatred of ⟨p. 114⟩God and men, the hand and power of God himself so defended him, that you could never hurt him. For will was not wanting to you for the destruction of Luther, but opportunity. But he was safe (say you) upon the Emperors word: neither in truth durst the Pope attempt Luther's death, after the Emperor had promised him safety. For would Charles the fifth, think you, have endured it? It was not behoofefull for the Pope to have attempted any thing, whereby the Emperors faith might appear falsified: for Charles would never so easily have put up such an indignity as Sigismond had done in time past.
So that the case of these two, (than the which all Christendome at that time had not any more holy or learned) shall remaine as a perpetuall monument of your treacherie and most horrible crueltie; and as a notable caueat vnto all the godly, to beware of you for the time to come. Concerning Luther, whom you, cursed Frier, call the hatred of ⟨p. 114⟩God and men, the hand and power of God himselfe so defended him, that you could neuer hurt him. For will was not wanting to you for the destruction of Luther, but opportunitie. But he was safe (say you) vpon the Emperors word: neither in truth durst the Pope attempt Luthers death, after the Emperor had promised him safetie. For would Charles the fifth, thinke you, haue endured it? It was not behoofefull for the Pope to haue attempted any thing, whereby the Emperors faith might appeare falsified: for Charles would neuer so easilie haue put vp such an indignitie as Sigismond had done in time past.
But (say you) they do too much brag in corners, in which when they have but sounded three Greek words, they would seem to be very wise. They might perhaps seem wise to you, who scarcely (as I suppose) can sound three Greek words. They cannot (as you say) endure the light, which would bring a Scholar into account, and would recall him into some place of reckoning: and is this it, Campian, which you hunt after, a name, same, places of account, to be pointed at with the finger, and to be thus spoken of, This is the man advanced to greatest grace, excelling in worth, and worthy place? Doth this grieve you that you are not highly esteemed of, and do not sit in high place? Well man, proceed in your virtuous courses, and go forward in the way, into the which you are entered to your great praise, and there is good hope you may ascend unto such an high place as you are worthy of.
But (say you) they doe too much brag in corners, in which when they haue but sounded three Greeke words, they would seeme to be very wise. They might perhaps seeme wise to you, who scarcely (as I suppose) can sound three Greeke words. They cannot (as you say) indure the light, which would bring a Scholler into account, and would recall him into some place of reckening: and is this it, Campian, which you hunt after, a name, same, places of account, to be poynted at with the finger, and to be thus spoken of, This is the man aduanced to greatest grace, excelling in worth, and worthy place? Doth this grieue you that you are not highly esteemed of, and doe not sit in high place? Well man, proceede in your vertuous courses, and goe forward in the way, into the which you are entred to your great praise, and there is good hope you may ascend vnto such an high place as you are worthie of.
But whereas you desire, That the English Catholics may obtain a Patent of impunity, if they love the salvation of their souls, surely you require a thing unjust & unequal. For what likeness is there in this, that learned men should assemble from all parts, unto a public Council, and that Runagates should be permitted to return unto their country? We will (say you) with ⟨p. 115⟩winged speed hast unto the Court, relying our selves upon the Princes word. And so indeed you safely may: for if she give her word, you may promise unto your selves assured security. And I the more easily believe you speak the truth, seeing some of you already, have hasted into the Gourt, having no promise from the Prince to rest upon. But Campian, fly you rather to the Indians, that you may take a survey of your Popes new Province: for our most wise Prince desires no such guests, but banisheth you as far as she can from her.
But wheras you desire, That the English Catholikes may obtaine a Patent of impunity, if they loue the saluation of their soules, surely you require a thing vniust & vnequal. For what liknes is there in this, that learned men should assemble from all parts, vnto a publike Councell, and that Runnagates should be permitted to returne vnto their countrie? We will (say you) with ⟨p. 115⟩winged speed hast vnto the Court, relying our selues vpon the Princes word. And so indeed you safely may: for if shee giue her word, you may promise vnto your selues assured securitie. And I the more easilie beleeue you speake the truth, seeing some of you already, haue hasted into the Gourt, hauing no promise from the Prince to rest vpon. But Campian, flie you rather to the Indians, that you may take a suruey of your Popes new Prouince: for our most wise Prince desires no such guests, but banisheth you as farre as she can from her.
But now at length you return thither whence you have digressed, and gloriously conclude this point, concerning Councils: saying, The general Councils make all for me, the first, last, and middle. You have gotten an easy and speedy victory: I am almost persuaded that you are become another Caesar: V•ni, vidi, vici, I came, I saw, I overcame; but this is not to dart your Javelin, which you say is looped for the purpose. I see words as it were tied together with strings, or rather frantic speeches; but as yet I discern no spear: either a Javelin, or a tongue, or strength, or (which I rather believe) all these are wanting unto you. Surely we of the Universities, Campian, do greatly desire to try how skilfully you have learned to toss your spear, and we hope it will come to pass, that you being pierced with our darts, will at length know and acknowledge your audacious temerity and slothful ignorance of this fight.
But now at length you returne thither whence you haue digressed, and gloriouslie conclude this poynt, concerning Councels: saying, The generall Councels make all for me, the first, last, and middle. You haue gotten an easie and speedie victorie: I am almost perswaded that you are become another Caesar: V•ni, vidi, vici, I came, I sawe, I ouercame; but this is not to dart your Iaueling, which you say is looped for the purpose. I see words as it were tied together with strings, or rather franticke speeches; but as yet I discerne no speare: either a Iauelin, or a thongue, or strength, or (which I rather beleeue) all these are wanting vnto you. Surely we of the Vniuersities, Campian, doe greatly desire to trie how skilfully you haue learned to tosse your speare, and we hope it will come to passe, that you being pierced with our darts, will at length know and acknowledge your audacious temeritie and slothfull ignorance of this fight.
AS that famous Surname of Christians increased first ina Antioch, sob Doctors, that is, very deep Divines, and Prophets, that is, most famous Preachers, first flourished there. Our Lord himself provided for his flock in time to come, such a sort ofc Scribes and wise men, as were experienced in the kingdom of God, bringing forth both old & new things, that is, having God still both in Christ and Moses, in the new and old Testament. How mischievous an act is it to expel with rebuke these men, which were given us by God for a special benefit? The Adversary hath* expelled them. For what cause? for that if they had stood upright, he of necessity had fallen down. So soon, as I throughly perceived that, without any more ado, I desired to make, not that flourishing fight which the common sort of people use, when they contend one with another in the open streets, but that severe and sharp combat, by which we buckle▪ one with another in your Philosophy schools, foot by foot, & man by man, close joined together. If we may once come to the Fathers, the field is fought, & the wager won, on our side. For they are all ours, assure as Gregory the 13. is a most loving Father to all the Churches children. For tod omit divers places, which here and there dispersed, being gathered together out of the ancient writings of the Fathers, do very fitly and plainly fortify our faith: we have their whole books, which of set purpose do expressly and copiously paint out lively that self same Evangelical religion which we maintain. ⟨p. 117⟩What orders of heavenly powers, what sacrifices, what solemn rites, doth that two-fold Hierarchy of the Martyr S. Denis, make known unto us? That matter touchedc Luther so nigh the quick, that he affirmed this blessed mans writings to be most like to dreams and most pernicious.f Caussaeus an obscure upstart in France, following the steppes of his Father Luther, blushed not to term this Apostle S.* Denis borne in a noble country, an old dotard.g The Magdeburgeans which lately set forth the Ecclesiastical history in Centuries, were greatly grieved at S. *Ignatius, so was Calvin also. Insomuch that these bench whistlers pried out certain foul blemishes and unsavoury speeches in his Epistles. In these mens conceits also S. Ireneus writ one foolish toy; and S.
AS that famous Sirname of Christians increased first ina Antioch, sob Doctors, that is, very deepe Diuines, and Prophets, that is, most famous Preachers, first flourished there. Our Lord himselfe prouided for his flocke in time to come, such a sort ofc Scribes and wise men, as were experienced in the kingdome of God, bringing forth both old & new things, that is, hauing God still both in Christ and Moses, in the new and old Testament. How mischieuous an act is it to expel with rebuke these men, which were giuen vs by God for a speciall benefit? The Aduersarie hath* expelled them. For what cause? for that if they had stood vpright, he of necessity had fallen downe. So soone, as I throughlie perceiued that, without any more adoo, I desired to make, not that flourishing fight which the common sort of people vse, when they contend one with another in the open streetes, but that seuere and sharpe combate, by which we buckle▪ one with another in your Philosophy schooles, foot by foot, & man by man, close ioyned together. If we may once come to the Fathers, the field is fought, & the wager wonne, on our side. For they are all ours, assure as Gregory the 13. is a most louing Father to all the Churches children. For tod omit diuers places, which here and there dispersed, being gathered together out of the auncient writings of the Fathers, do very fitly and plainelie fortifie our faith: we haue their whole bookes, which of set purpose do expresly and copiously paint out liuely that selfe same Euangelicall religion which wee maintaine. ⟨p. 117⟩What orders of heauenly powers, what sacrifices, what solomne rites, doth that two-fold Hierarchy of the Martyr S. Denys, make knowne vnto vs? That matter touchedc Luther so nigh the quicke, that he affirmed this blessed mans writings to be most like to dreames and most pernicious.f Caussaeus an obscure vpstart in Fraunce, following the steppes of his Father Luther, blushed not to tearme this Apostle S.*
*This is false, for we never hissed out any learned scribe.This is false, for we neuer hissed out any learned scribe.
dS. Dion. Areo pag. de quo vide Adon Treu. in Martyrel. Adon. Turon. Sing. Suid. Metap.S. Dion. Areo pag. de quo vide Adon Treu. in Martyrel. Adon. Turon. Syng. Suid. Metap.
cComment. in 1.13 17. Deut. Item in cap. •ab.Coment. in 1.13 17. Deut. Item in cap. •ab.
fDial. 5. & 11.
*This Denis is counterfeice and forged.This Denys is counterfeice and forged.
Clement, who was author of the book called Stromatum, yielded out of his works cockle and dregs. And the residueh of the Fathers of this age, which were in very deed* Apostolic men, left unto their posterity blasphemous and monstrous doctrine. Ini Tertullian they greedily catch at that fault, which being told thereof by us, they with us also detest. But let them call to mind, the book which he writ de Praescriptionibus, wherewith the heretics of our time had so sound a blow, was never hither to reprehended by the Church. How sufficiently and evidently hath* Hippolytus kBishop of Portua foreshowed the reign of Luther's heresies, which was a strong pillar▪ in Antichrists building? And for that cause they call him a most childish scribble, & a masker. Thatl critical French man Caussaeus, and them Magdeburgeans do call S. Cyprian (who was the flower and honour of Africa) a block head, a man cast out of Gods sight a depraver of the true doctrine of Penance: why, what hath he done? he hath writ for sooth one book of Virginity, and another of those that are Relapsed, and certain treatises of the unity of the Church, yea & such Epistles also unto Cornelius Bishop of Rome, that except this blessed Martyr be disgraced, Peter Martyr ⟨p. 118⟩the Vermillian, and all his confeder a•s, must be taken for worse then adulterous & Church-robbers. And lest I should stand too long upon particularities, aft the Fathers of that age aren generally* condemned, as men that have corrupted wonderfully, the sincere doctrine of Penance. Ho• I pray you? the Austerity for sooth of theo Canons which at that time was used, doth highly displease this plausible sect, which are fitter for Chambers then for Churches, and is accustomed to tickle sensual ears, and to so cushions to every elbow: wherein, I say, wherein hath the next age offended? forsooth S. Chrysostom and other Fathers of that time have foully darkened justification by faith only S. Gregory Nazianzen, whom ancient writers for honour sake, have Surnamed Theologus. 1. the Divine, by Caussaeus judgement, was but aq brabbler and knew not what to say: S. Ambrose was bewitched of an evil spirit. S. rHierome is as* deeply damned in hell, as the devil himself, because he was injurious to the Apostle, a blasphemer, a naughty man, a wicked fellow.
Clement, who was author of the booke called Stromatum, yeelded out of his works cockle and dregges. And the residueh of the Fathers of this age, which were in very deed* Apostolike men, left vnto their posteritie blasphemous and monstrous doctrine. Ini Tertullian they greedily catch at that fault, which being told therof by vs, they with vs also detest. But let them call to mind, the booke which he writ de Praescriptionibus, wherwith the heretikes of our time had so sound a blow, was neuer hither to reprehended by the Church. How sufficientlie and euidently hath* Hyppolitus kBishop of Portua foreshewed the raigne of Luthers heresies, which was a strong pillar▪ in Antichrists building? And for that cause they call him amost childish scrible, & a masker. Thatl criticall French man Caussaeus, and them Magdeburgeans do call S. Cyprian (who was the flower and honor of Africke) a blocke head, a man cast out of Gods sight a deprauer of the true doctrine of Penance: why, what hath he done? he hath writ for sooth one booke of Virginity, and another of those that are Relapsed, and certaine treatises of the vnity of the Church, yea & such Epistles also vnto Cornelius Bishop of Rome, that except this blessed Martyr be disgraced, Peter Martyr ⟨p. 118⟩the Vermillian, and all his confeder a•s, must bee taken for worse then adulternous & Church-robbers. And lest I should stand too long vpon particularties, aft the Fathers of that age aren generally* condemned, as men that haue corrupted wonderfully, the sincere doctrine of Penance. Ho• I pray you? the Austerity for sooth of the
*They were Apostolic men, yet they did not commit to writing all the things the Apostles did.They were Apostolike men, yet they did not commit to writing all the things the Apostles did.
iLib. de Prascript. contra Ha•.
*This Hippolytus is counterfeit.This Hyppolitus is counterfeite.
lDVR. Eusebius doth not call it a sacrifice, because it is a sole & bare memorial of the new Testament, as you suppose: but because we offer an unbloody socrifice, for a memorial of a bloody sacrifice. WHIT. pag. 323. Neither do I affirm it, for this is not a bare memorial, seeing the thing it self, thereby signified, is therein contained in the right use of it. But withal I deny that this memorial is the same sacrifice which Christ offered, as you would have it; for how can a sacrifice be ye self same with it of which it is a memorial? If therefore this be an unbloody 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.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 ye 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.
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.
oDVR. S. Paul desireth the Romans and Corinthians to pray for him, and therefore we may desire the same of the Saints in heaven. We know that we obtain all in the name of Christ, but seeing all are not in like grace with God, the Fathers and we have made choice of those who are most gracious. WHIT. pag. 336. The first part of your answer confuteth the latter, unless you will say that Paul was less gracious with God, then the Romans and Corinthians; and both are weak & of no value: for first Paul prayeth not to them as you do to Saints, but only desireth them to perform a mutual Christian duty, which the Saints living, who are acquainted with one anothers estate and wants, ought not to neglect: if he had made the likesuite to a Prophet departed, John Baptist, or James slain by Herod, you had somewhat to say. Lastly if those are to be made choice of for mediators, who are in greatest grace with God, to whom should we go but unto Christ his dearly beloved Sonne, in whom God is well pleased and we reconciled? Eph. 16. Matth. 3.17. Joh. 14.6. 1. Tim. 2.5.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.
pDVR. There is nothing determined in the Scriptures concerning the age of widows. That which S. Paul writeth, was profitable for the insancie of the Church; but when the Gospel had taken deeper •oot in mens harts, they began to prefer contivency before marriage. WHIT. pag. 337. Your impudency is to be admired, seeing S. Paul hath plainly determined that they should be fixtie years of age at the least, 1. Tim. 5.9. neither were such Apostolical constitutions to endure only for a time, but until the coming of Christ, as appeareth. 1. Tim. 6.14. And whereas you say the Gospel after the Apostles times, took deeper root in mens minds, it is merely false; it was indeed further propagated, but the Church was never in after ages endued with the like measure of grace, and extraordinary gifts, as it was in the Apostles times, when they received the first fruits of the spirit. And I would pray the Reader to consider that Duraeus doth confess, that in the first age of the Church single life was not so much desired of most, and in later times they only beg•n to prefer continency before matriage. But how much better it had been to have kept the Apostolic institutions, and to have changed compelled continency for lawful and holy marriage, the lamentable event hath sufficiently proved.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.
qDVR. You say, to vow that which we cannot perform, is to mock God; but this we may perform, seeing God bestoweth the virtue of continency upon those, who seek it by fasting and prayer: and seeing the vestal Nuns and Egyptian Priests attained unto it, and wines also, when their husbands are long absent upon necessary occasion. WHIT. pag. 340. God granteth not all things we pray for, but those things which he hath promised, as appeareth in the example of S. Paul 2. Cor. 12.8. But we have no promise of the gift of continency; yea contrariwise Christ hath taught us, that all are not capable of it, but those only to whom it is given Matth. 19.11. & the Apostle saith that it is a gift proper to some only. 1. Cor. 7.7. and therefore we have no ground absolutely to pray for it with assurance of being heard. The vestal Nuns & Egyptian Priests are fit examples for your imitation, who lived single, but not chaste: and yet the Vestals might marry when they were past thirty years old; and some Egyptian Priests, as appeareth, Gen. 41.45. Concerning the chastity of wives in their husbands necessary absence, the reason is not alike; for it is one thing to impose upon our selves a voluntary necessity, and another to undergo it when it is imposed by God. God will keep us in our ways, Psal. 90.14. but not when we rashly thrust our selves into needless difficulties.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.
8Bernard. ad Soror. de modo bene vivendi Serm. 62.Bernard. ad Soror. de modo bene viuendi Serm. 62.
rDVR. Bernard writeth not against the vow of virginity, but only willeth us to break a dishonest vow, neither is this book, you know, thought to be his. WHIT. pag. 342. It is not much material who was the author, but his judgement is to be embraced: seeing then that is a dishonest vow, the performance whereof is joined with dishonesty, it followeth that the vow of single life is such, when as it causeth men to burn in the flame of lust, and therefore is rather to be broken then observed.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.
Gregory, whom Campian citeth, marched in equall authoritie with the foure Gospels: from whence it necessarily followeth, that all Councels of other times are of the same authoritie and credit with the foure Euangelists.
Ignatius, so was Caluin also. Insomuch that these bench whistlers pried out certaine foule blemeshes and vnsauorie speeches in his Epistles. In these mens conceits also S. Ireneus writ one foolish toy; and S.
Canons which at that time was vsed, doth highly displease this plausible sect, which are fitter for Chambers then for Churches, and is accustomed to tickle sensuall eares, and to so •cushions to euery elbow: wherein, I say, wherein hath the next age offended? forsooth S. Chrysostome and other Fathers of that time haue fouly darkened iustification by faith only S. Gregory Nazianzen, whom auncient writers for honor sake, haue Sirnamed Theologus. 1. the Diuine, by Caussaeus iudgement, was but a
