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

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REASONS OF CAMPIANS CHALLENGE RENDERED AND GIVEN TO THE Students of… › WILLIAM WHITAKERS. The answer to the ninth Reason, which is the Ad…: WILLIAM WHITAKERS. The answer to the ninth Reason, which is the Adversaries Sophisms.REASONS OF CAMPIANS CHALLENGE RENDRED AND GIVEN TO THE Students of… › WILLIAM WHITAKERS. The answere to the ninth Reason, which is the Ad…: WILLIAM WHITAKERS. The answere to the ninth Reason, which is the Aduersaries Sophismes.

For what man, which is not depriued of iudgement and all sense, will thinke that he fasteth, who (so that he abstaine^x frō flesh) may at his pleasure glut himselfe with all maner of dainties? Or who can suppose that the Fridayes fast is holier then the Wednesdayes fast, but he must too much sauour of ⟨p. 282⟩Iudaisme? If S. Paul reproued the Galathians,² because they did obserue dayes, and ^ymoneths, and times, is it likely he would endure our Papists, which erre more grossely and shamefully? If he forewarned the Colossians, that they would not be intangled with their superstition,⁴ which thought that some certaine meates were not to be^z touched, not to be tasted, not to be handled, would he allow the papisticall choice of meates? If he determined long since,⁶ that it was diuelish and^a hypocriticall to absteine from certaine meates, if he were now liuing, would he change his doctrine, and command this abstinence to a Christian? We truely for our parts do alwayes and very highly commend a true fast, whether it be priuate or publike; neither do we commend them only, but also we vse them, as this yeare last past may most plentifullie witnesse for vs, during which, publike fasts were most religiously obserued in very many places. As for those fasts of Moses, and Dauid, & Helias, and Iohn Baptist, and the Apostles, wherein were they any whit like vnto yours? for if fasting do consist in choyce of meates, and in appointing set dayes, as you resolutely iudge it doth, informe me ⟨p. 283⟩(if you can) that they either at any time^b preferred fish before flesh, or vsed inioyned and yearely set fasts. For Iohn Baptist vsed continually to fast in his manner, and the others fasted as the times and present occasions required, in which their fasts, they absteined as well from fish as from flesh. Therefore in one word to wipe away your imputation of Homonymie, I denie that we vse any. For in that, that we require the spirituall fast, we dislike not the externall,⁹ howsoeuer this outward fast be nothing profitable without the spirituall. But this deceitfull argumentation, if there were any such here, is rather by inferring a weake consequēt, then by Homonymie, or equiuocation; how beit, what the truth is we haue sufficiently ciscussed.

1. xDVR. No Catholic ever said, that the force of fasting consisteth in only abstinence from flesh. WHIT. pag. 822. All men know that you call your abstinence from flesh in Lent, in the Ember days, the Saint Eves &c. fasting: and that he, who then eateth ••sh and other meat in abundance in not said amongst you to violate his fast; but if one do but taste flesh, you esteem him a grieevous malefactor. DVR. But Elisha, Daniel, & John Baptist made religious choice of meats, which you thus call madness: yea Daniel abstained from flesh and wine to apprease Gods anger; whose example teacheth us also to abstain from daintier meats in time of fasting, as the Church hath long accustomed, WHIT. pag. 823. These holy men did not fast as you do, and teach: for Elisha fed the Prophets with wild and bitter herbs, not for religion sake, but in time of famine, for want of other victual, 2. King. 4.39. and Daniel abstained not from some only, but from all desirable meats, Dan. 10.3. not to appease Gods anger, as you say, but that he might with more lively sense of his brethrens misery, humble himself to God: as for John Baptists continual diet, it was locusts and vvild honey, nothing like your fasting. It is mere dorage and superstation to call abstinence only from some delicate meats, fasting, though other as delicate be eaten, as you do; no Prophets, nor ancient Christians in the Church ever fasted thus.DVR. No Catholike euer said, that the force of fasting consisteth in only abstinence from flesh. WHIT. pag. 822. All men know that you call your abstinence from flesh in Lent, in the Ember daies, the Saint Eues &c. fasting: and that he, who then eateth ••sh and other meate in abundance in not said amongst you to violate his fast; but if one doe but tast flesh, you esteeme him a grieeuous malefactor. DVR. But Elisha, Daniel, & Iohn Baptist made religious choise of meates, vvhich you thus call madnes: yea Daniel absteined from flesh and vvine to apprease Gods anger; vvhose example teacheth vs also to absteine from daintier meates in time of fasting, as the Church hath long accustomed, WHIT. pag. 823. These holy men did not fast as you doe, and teach: for Elisha fed the Prophets with wild and bitter herbes, not for religion sake, but in time of f••mine, for want of other victuall, 2. King. 4.39. and Daniel absteined not from some only, but from all desireable meates, Dan. 10.3. not to appease Gods anger, as you say, but that he might vvith more liuely sense of his brethrens miserie, humble himselfe to God: as for John Baptists cōtinuall diet, it vvas locusts and vvild hony, nothing like your fasting. It is meere dorage and superstation to call abstinence only from some delicate meates, fasting, though other as delicate be eaten, as you doe; no Prophets, nor auncient Christians in the Church euer fasted thus.
2. 2Gal. 4.10.
3. yDVR. This is an ancient cavil of heretics; long since ansevered by Jerome and Augustine: that we observe not the same days that Jews and Gentiles did. WHIT. pag. 824. The Church in their time did not bind mens consciences to the observation of days as you do (and as did the Galatians) judging it necessary for Christians to fast at your set times: which if it had done, yet the authority of men must not prevail more than Scriptures.DVR. This is an auncient cauill of heretiks; long since ansevered by Ierome and Augustine: that vve obserue not the same dayes that Ievves and Gentiles did. WHIT. pag. 824. The Church in th•ir time did not bind mens consciences to the obseruation of daies as you doe (and as did the Galathians) iudging it necessarie for Christians to fast at your set times: which if it had done, yet the authoritie of men must not preuaile more than Scrip•ures.
4. 4Colos. 2.21.
5. zDVR. Saint Paul reproveth there, the practise of Jewish ceremonies. WHIT. pag. 8•6. True, and all other like them, which are mans ordinances and doctrines, as he saith plamely, verse 22. of which sort yours are; else show us Scripture for them.DVR. Saint Paul reprooueth there, the practise of Ievvish ceremonies. WHIT. pag. 8•6. True, and all other like them, which are mans ordinances and doctrines, as he saith plamely, verse 22. of which sort yours are; else shew vs Scripture for them.
6. 61. Tim. 4.2.3
7. aDVR. You sight against us with the Manichees weapons; whom Augustine answered against Faust. lib. 30. cap. 5. That true Christians abstain from certain meats and fruits, more or less, as they please, and are able; to tame the body, and humble the soul against sin; not as though th•se creatures were unc•••e. WHIT. pag. 817. Thus you make Saint Paul a Manichee; but indeed he there condemneth them, and all that forbid to cate meats, under pain of damnation, which you do: and that place of Augustine plainly showeth how your fasts differ from the Christian fasts in his time: first, they were to tame and humble men, yours do not so: secondly, they thought no meats unclean, you say men are polluted by eating some forbidden: thirdly, they abstained from sith and fruits, as from flesh in their fasts, you do not so: fourthly, they fasted as they thought good, and could, but you make general laws of fastings, to bind men thereto.DVR. You sight against vs vvith the Manichees vveapo•s; vvhom Augustine a•svvered against Faust. lib. 30. cap. 5. That true Christians abstaine from certaine meates and fruites, more or lesse, as they please, and are able; to tame the bodie, and humble the soule against sinne; not as though th•se creatures vvere vnc•••e. WHIT. pag. 817. Thus you make Saint Paul a Manichee; but indeed he there condemneth them, and all that forbid to cate meates, vnder paine of damnation, which you doe: and that place of Augustine plainely sheweth how your fasts differ from the Christian fasts in his time: first, they were to tame and humble men, yours doe not so: secondly, they thought no meates vncleane, you say men are polluted by eating some forbidden: thirdly, they abstained from sith and fruites, as from flesh in their fasts, you doe not so: fourthly, they fasted as they thought good, and could, but you make generall lawes of fastings, to binde men thereto.
8. bDVR. The ancient observation of Lent, of Wednesday and Fridates fast, and of the Ember days might have informed you hereof. WHIT. p. 828. 829. You play the Sophister here in grain, for Moses, Elijah, David, john Baptist, and the Apostles noverkept those fasts; neither did they nor any of the ancient Fathers prefer fish before flesh in their• fastings, as you do. DVR. Aeriu• was counted an heretic. who taught the same doctrine of fasting which you do. Epiphan. haerel. 75. WHIT. pag. 829. 830. The ancient Church disliked Euslathius his eagerness against Aerius in this point, as witnesseth Socrates, l. 2. c. 43. & Sozomen. l. 3. c. 13. Aerius might be an Arian, and so an heretic, but of fasting he taught the same with Augustine, Epist. 86. that there were no certain times of fasting appointed by the Apostles: & Tertullian (contra Psychico•) witnesseth that in the ancient Christian church men used to fast voluntarily & freely, not by Canon or precept: & Epiphanius defended Eustathius against ye churches judgment in this point touching AeriusDVR. The auncient obseruation of Lent, of VVednesday and Fridates fast, and of the Ember daies might haue informed you hereof. WHIT. p. 828. 829. You play the Sophister here in graine, for Moses, Elias, Dauid, •ohn Baptist, and the Apostles nouerkept those fasts; neither did they nor any of the auncient Fathers preferre fish before flesh in their• fastings, as you doe. DVR. Aeriu• vvas counted an heretike. vvho taught the same doctrine of fasting vvhich you do. Epiphan. haerel. 75. WHIT. pag. 829. 830. The auncient Church disliked Euslathius his eagernes against Aerius in this point, as witnesseth Socrates, l. 2. c. 43. & Sozomen. l. 3. c. 13. Aerius might be an Arrian, and so an heretike, but of fasting he taught the same with Augustine, Epist. 86. that there were no certaine times of fasting appointed by the Apostles: & Tertullian (contra Psychico•) witnesseth that in the auncient Christiā church mē vsed to fast volūtarily & freely, not by Canō or precept: & Epiphanius defēded Eustathius against ye churches iudgmēt in this point touching Aerius
9. 9[…]. Tim. 4.8.〈…〉. Tim. 4.8.

You haste forward and ioyne vnto these a fourth manner of deceiptfull disputation,¹ named Circulation, which is, when one after a few words to no purpose returneth againe to the same, and beggeth the question. I acknowledge it to be a grosse, and vnsauorie kind of sophistry so to do, but shew me an example of our so doing. You propound one example, namely, about the true notes of the Church, for heere, you say, we alwayes make circuits and rounds, and vse that very same thing for an argument, wherein the question lieth. But how prooue you that? forsooth because we say the notes of the Church be, the word of God, and the Sacraments. And so we say truly, for they who haue these, haue a Church of Christ; but they who altogether want these, are vtterly without both the Church and ⟨p. 284⟩Christ. Let vs contend about these notes, that it may be discerned whether you or we haue them. Tell me, in what Court shall we try this title? before what Commissioner, before what Iudge shall we commence our plea? I suppose the word of God must be consulted with. But you say you haue alreadie consulted with it, and you now fauour our cause lesse then you did before. But I say, Campian, we rest vpon the word of God, and not on your iudgement. Yea but (say you) prooue vnto me that this is the word of God: nay it were more meete that you should proue it is not. And I also require of you, that you will do the same thing which you commaund me to do, namely, that you will proue your word and Sacraments to be the very same, which Christ hath commended vnto his Church. Wherefore this is no more our fault, then yours; the controuersie is about the word of God. You contend that you haue it; I contrariwise defend that we haue it: if you like not my iudgement, why may not I dislike yours? But you say, we expound the word ^camisse: I againe auouch that it is false which you say. Whither are you now come at last? go one foote further forward if you can. Why, say you, I haue the testimonie of fifteene hundred yeeres. This is nought else but a friuolous, a foolish, and an insolent bragge. You haue not, I say, you haue not Campian. You are euer heere deceiued, and turne round againe, as it were into a circle, and are faultie in that same very thing, for which you reprooue ⟨p. 285⟩vs. Touching the Fathers, I haue answered you alreadie. In the questions of greatest waight, they are wholly on our^d side;

1. 1Circulatio.
2. cDVR. You do so, for you prove the sense of Scripture which you allege, neither by authority of Fathers, nor by decrees of Councels, nor by the rule of faith, that is, the common use and custom of Christians. WHIT. pag. 831. The meaning of the Scriptures in matters necessary to salvation is plainly taught in the Scriptures (as the Fathers themselves confess) and may be found out by religious conferring of easier and harder places, and such like means, and so we prove the true sense of them. The Fathers expositions often err, and vary one from another, as their writings witness, and you vvill confess: the ancient Councels expound little of the Scriptures: as for the use and customs of the people, it is no rule of faith at all, nor must we expound the Scriptures thereby.DVR. You doe so, for you proue the sense of Scripture vvhich you alleage, neither by authoritie of Fathers, nor by decrees of Councels, nor by the rule of faith, that is, the common vse and custome of Christians. WHIT. pag. 831. The meaning of the Scriptures in matters necessarie to saluation is plainely taught in the Scriptures (as the Fathers themselues confesse) and may bee found out by religious conferring of easier and harder places, and such like meanes, and so we proue the true sense of them. The Fathers expositions often erre, and varie one from another, as their writings witnesse, and you vvill confesse: the auncient Councels expound little of the Scriptures: as for the vse and customs of the people, it is no rule of faith at all, nor must vvee expound the Scriptures thereby.
3. dDVR. Jf it were so, you would not extenuate their authority, nor refuse to stand to their judgement as you do. WHIT. pag. 833. We give the Fathers their due, but rely more upon the Scriptures, which are infallibly true. you are driven from the Scriptures, and rake up, even out of the Fathers oversights, whatsoever seemeth to favour your errors: neither doth it follow that the Fathers are not on our side in many and the greatest controversies, because we say with Augustine, that all controversies of religion must not be determined out of the Fathers, but only by the Scriptures.DVR. Jf it vvere so, you vvould not extenuate their authoritie, nor refuse to stand to their iudgement as you doe. WHIT. pag. 833. We giue the Fathers their due, but rely more vpon the Scriptures, which are infallibly true. you are driuen from the Scriptures, and rake vp, euen out of the Fathers ouersights, whatsoeuer seemeth to fauour your errors: neither doth it follow that the Fathers are not on our side in many and the greatest controuersies, because wee say with Augustine, that all controuersies of religion must not bee determined out of the Fathers, but onely by the Scriptures.

1. 1Aug. contra Maximian. lib. 3. cap. 14
2. 2Aug. Epist. 111. ad Fortunatian.
3. eDVR. No Catholic ever esteemed any mans wittings to be compared with the Scriptures. WHIT. pag. 834. But Papists not only compare them with, but also prefer them before the Scriptures: for they vvill not have controversies tried by the Scriptures, but by the Fathers, and they sooner allow a sentence of one Father, than many Scriptures, so did not Angustine nor Thomas Aquinas.DVR. No Catholike euer esteemed any mans vvittings to be compared vvith the Scriptures. WHIT. pag. 834. But Papists not onely compare them with, but also preferre them before the Scriptures: for they vvill not haue controuersies tried by the Scriptures, but by the Fathers, and they sooner allovv a sentence of one Father, than many Scriptures, so did not Angustine nor Thomas Aquinas.
4. 4The. Aquinas 1. p. 1. q. 2. Art.
5. fDVR. We say not that the judgement of one or two of the Fathers, but that the common consent of the Pastors and Doctors of the Church is the strongest argument to confute you. WHIT. 833.835. Augustine and Thomas spake also of all men, opposing only Scriptures unto them: so that apparently they taught, that the consent of all Fathers and Doctors could be but a probable reason, and that the Scriptures only yield necessary arguments, which no consent of men, though never so learned Doctors and Pastors can confute. Further I say, pag. 854. that you have the common consent of all the Fathers in no one cause against us; yea, that all the ancient Fathers, do together with us, with one voice condemn your half Communion, Transubstantiation, real presence, sole Communion, bread-worshipping, external real sacrifice, service in strange language, your Popes absolute jurisdiction, and many other such like.DVR. VVe say not that the iudgement of one or tvvo of the Fathers, but that the common consent of the Pasters and Doctors of the Church is the strongest argument to confute you. WHIT. 833.835. Augustine and Thomas spake also of all men, opposing onely Scriptures vnto them: so that apparantly they taught, that the consent of all Fathers and Doctors could bee but a probable reason, and that the Scriptures onely yeeld necessarie arguments, vvhich no consent of men, though neuer so learned Doctors and Pastors can confute. Further I say, pag. 854. that you haue the common consent of all the Fathers in no one cause against vs; yea, that all the auncient Fathers, doe together with vs, vvith one voyce condemne your halfe Communion, Transubstantiation, reall presence, sole Communion, bread-vvorshipping, externall reall sacrifice, seruice in strange language, your Popes absolute iurisdiction, and many other such like.

THis shall be to you a direct path, so that the simplest that bee, neede not wander out of it. For who is,¹ though he be but of the meaner sort of common people, so senselesse (so that he haue an eye vnto his soules health) that cannot see, (if he looke but a little about him) the path of the Church so plainely trodden, that cannot keepe it, if he dislike of by-wayes that lead him through brambles and ragged roches, and places that cannot be passed? These things shall be well knowne euen of those that be ignorant as Esay hath prophecied, and therefore most manifest vnto ⟨p. 287⟩you. If you will,^* let vs take a view of all things that are any where to be seene: let vs trauerse ouer euery thing wheresoeuer it be. All things do minister matter fit for our purpose. Let vs ascend into heauen by imagination, there may we finde such as through martyrdome,³ are as ruddie as the red^a rose, and also such as for their innocencie while they liued do glister as beautifully as the white Lilly. There may we see (I say) those^* three and thirty Bishops of^b Rome, which for their faith were immediatlie murthered one after another. There may we see such Pastors as throughout all nations vpon the earth shed their blood for the testimony of Christs name. There may we see the stock of faithfull people that tread the steps of their Pastors. There may wee see all the^c saincts of heauen that through their pure and vertuous conuersation vpon the earth, gaue a rare example vnto all sorts of men. Thou shalt finde that they both liued here, and died members of our Catholick Church. And that we may take a tast of some few by name^d on our side was Ignatius, that so earnestly thirsted after martyrdome, who in ecclesiasticall matters aduanced a^* Bishop euen aboue a King, who penned also certaine traditions of the Apostles, whereof he himselfe was a witnesse, least they should be quite forgotten.^e On our side was that Anchorete Telesphorus, who commanded that the fast of Lent which was before instituted by the Apostles shouldbe kept more strictlie. On our side was S. Ireneus, ^fwho proued that the Apostolike faith descended vnto vs by the succession and sea of Rome. On our side also was that high Bishop^g Victor, who by a generall Proclamation^* kept the whole Countrie of Asia in due obedience, which Proclamation, though to some it seemed somewhat hard, but specially vnto this most blessed man S.

1. 1Isaiah. 35.Esay. 35.
2. *Campian bringeth nothing in this place, but a continual begging of the question.Campian bringeth nothing in this place, but a continuall begging of the question.
3. 3Coelites.
4. aAugust. Serm. 37. de Sanct.
5. *Of which, not one was a Papist.
6. bDam. in vit. Po••. Rom.
7. cHiero. in cat. script.
8. dIn Epist. ad Smyr.
9. *And we in those thing• which are proper to a Bishop, make none equal to a Bishop.And we in those thing• which are proper to a Bishop, make none equall to a Bishop.
10. eEuseb. lib. 3. cap. 30. Dam. in vit. Telesp. To. 1. con. c. stat. d. 5.
11. fLib. 3. c. 3.
12. gEuseb. 5. hist. 24.
13. *This is false, for he could not subdue it.

Ireneus, no man yet attempted to deface as^* forraigne authoritie. Polycarpus ^hwas on our side that about the question of the keeping of Easter day, went and conferred with the sea of Rome, whose reliques after he ⟨p. 288⟩was burned, the faithfull Christians at Smyrna gathered together, and gaue due honor vnto their Bishop, by obseruing yearely the day of his death, as an high and solemne feast. On our side wereⁱ S. Cornelius, and S. Cyprian, those golden paire of Martyrs, which were both very worthy Prelates, but the former was the greater, who when he was Bishop of Rome, abolished the Affrican errors. The latter also got great commendations through his loyall obedience which he shewed to his superior, and dearest friend he had in the world. On our side was Sixtus, who when he song Masse at the Altar was solemnely serued with seauen men of the Cleargie. On our side was S. Laurence, this mans Archdeacon, whom the aduersaries cancell out of their Calenders. To whom^k Prudentius, a man that had been Consull in Rome about 1200. yeares ago prayed in this wise: O most glorious seruant of Christ, what power is giuen thee, and what authoritie is graunted vnto thee in heauen, the great ioy of the Romanes doe sufficiently shew vpon the obteining of such requests as they make vnto thee. Amongst the which number, I beseech thee mercifullie giue eare to me thy rude Poet that doth confesse vnto thee my sinfull thoughts, & also disclose my wicked actions, heare benignly, I pray thee, me thy humble suppliant Prudentius, that hath highly offended Christ my Sauiour. On our side^l were those most blessed virgins, S. Cecilia, S. Agatha, S. Anastasia, S. Barbara, S. Agnes, S. Lucia, S. Dorethy, and S. Katherine, who constantly kept their vowed chastitie against the tyrannie both of men and diuels. S. Helen was on our side, who was most famous for the finding of the crosse of Christ. S. Monocha the mother of S. Augustine was on our side, who when she lay on her death-bed most deuoutlie desired to be praid for after her death,⁶ and to haue the^* sacrifice of the masse offred for her at Christs altar. S.

1. *This is false, for many Bishops have bitterly inveighed against Victor for this cause.This is false, for many Bishops haue bitterly inueyed against Victor for this cause.
2. hEuseb. 4. hist. 14. Suidas.
3. iEuseb. 7. Hist. 2.
4. kPrud. in Hym. de. S. Laur. vi. Aug. ser. de S. I aur. Ambros. lib. 1. off. cap. 4. lib. 2. off 28. Leo serm. in die S. Laur.
5. lMetaph. Ambros. ser. 90. tom. 3. & lib. 1. de Virg. Ado. Tae. in martyr. Euseb. 8. Hist. 27.
6. 6Ruff. lib. 1. cap. 8. Ex Aug. lib. 9. con. cap. 7. usque ad 1•. Hiero•. in Epist. Paul. Hiero•. in cap. Semp. Athanas. Ambros. in orat. fut. de Satyro Joan. Diacon. Seu. S•lp. Metaph. Grae. lib. 2. Dial.Ruff. lib. 1. cap. 8. Ex Aug. lib. 9. con. cap. 7. vsque ad 1•. Hiero•. in Epist. Paul. Hiero•. in cap. Semp. Athanas. Ambros. in orat. fut. de Satyro Ioan. Diacon. Seu. S•lp. Metaph. Grae. lib. 2. Dial.
7. *This was not the sacrifice of the Mass: read the answer.This was not the sacrifice of the Masse: reade the answere.

Paula was on our side, who forsaking her faire pallace situated within the citie of Rome, and her goodly farmes abroade in the ⟨p. 289⟩Countrie, went on pilgrimage by long iourneys euen vnto to the caue of Bethelem, where Christ lay crying in his cradle, there in solitarinesse to spend the residue of her time. On our side was S. Paulus, S. Hilarion, S. Antony, who liued in solitarinesse till they were old men. On our side was Satyrus, that was brother germain vnto S. Ambrose, who carrying about him in a stole that dreadfull hoast, and being in present danger of shipwrack, hoping assuredlie that he would protect him, lept into the raging sea and s•ome to land. On our side were S. Nicholas and S. Martin, who were both Bishops much exercised in watchings, cloathed altogether in haire-cloth, and fed with fasting. On our side was S. Benet, who was father vnto a great number of Monks. Ten yeares were not long ynough for me to recite this infinite number of Saints, neither do I heere make mention of them, whom before I placed among the Doctors of the Church. I do not forget my promise, that I would passe ouer things as briefly as I could conuenientlie: let him that would know more hereof peruse not only the large histories of auncient writers, but also much more rather the graue authors, which haue almost euery one of them written speciall bookes of the liues of the Saincts, for a remembrance to their posteritie:^* then let him tell me what his opinion is of those most auncient Christians,² and most blessed, of whether religion were they, of the Catholikes religion, or of the Lutherans religion?^* I call to witnes the throne of God, and that his tribunall seate, before which I shall stand to render an accompt of these my ten reasons, and of my said act in making my challenge, that either there is no heauen at all, which I and my adherents do detest, or that it belongeth properlie to such only as are of our religion, which thing we for our parts hold for sound doctrine. Now on the contrary side, if you thinke good let vs looke downe into hell,⁴ where lye some burning in euerlasting fire. Who? the Iewes: what Church are they against? ours. Who else? the heathen: ⟨p. 290⟩What Church haue they most cruellie persecuted? ours, who besides these? the Turks: What Churches haue the pulled downe? ours, who yet? the hereticks: to what Church were they enemies? to ours.^*

1. *And you of all those, name me one Jesuit.And you of al those, name me one Iesuit.
2. 2Vide. 12. tom. Surij.
3. *After this manner Campian useth to dispute.After this manner Campian vseth to dispute.
4. 4Damnati.
5. *The Catholic Church, of which your Church is no part.The Catholike Church, of which your Church is no part.

Forwhat Church I pray you hath alwaies withstood the gates of hell,¹ but ours? When after the expulsion of the Iewes vnder Vespatian, and Titus his sonne, Christians increased at Hierusalem, O immortall God what comming of good people was there to the holie places that were there! What wonderfull deuotion was there among all sorts of people to see that Citie of Hierusalem! What zeale to see Christs Sepulcher, what desire to see the manger wherein Christ lay, what thursting after the sight of the crosse whereon Christ was nailed, what longing to behold all sorts of monuments there, in which the holie Church taketh as much delight, as doth a spouse in the garments laid off by her husband! Vpon this began that mortall hatred and implacable of the Iewes against vs; for euen at this day they^* complaine, that our Ancestors were the cause of their Ancestors ouerthrow: as for Simon Magus, and the Lutherans,³ they receiued neuer ablow at their hands. Among the heathen there were many tyrants, who during their raigne for the space of 300. yeares, by fits at diuers times, inuented most bitter torments against Christians. Against what manner of Christians I pray you?⁴ Truly against the Fathers of our faith and their Children. Marke well with your selues the speeches of this tirant, that broiled S. Laurēce on a Gridyron: It now well appeares,⁵ that this is the order and fashion in your sacrifice. This doctrine you all agree to, that Bishops must offer vp their sacrifice in plate of gold, and the people say, that the sacred blood smoketh out of your cups of siluer, and that ye haue tapers burning on golden candlesticks, during all the time of your night sacrifices. Also as common fame doth testifie, your brethren haue a speciall care to offer vp thousands of pounds, though they sell their lands to get the same, ⟨p. 291⟩the lawfull heire being thus disinherited and brought to beggery, though his holie parents greatly complaineth for such shamefull sale of lands, as should by right discend to him from his grandfathers. This wealth lieth hid in some secret corners of your Churches, and you thinke it a great godlie deed to make your sweet babes goe naked: fetch out these treasures which thou hoordest vp by thy craftie perswasions, and wicked witchcraft, the which I say thou haddest in one darke hole or other:

1. 1Matth. 16. Judai. Eusch. 4. Hist. 5. Hieron. in Epist. ad Paul. & in Epist. ••d Marcel. & passim in Epist.
2. *But they complain without cause, for they have. no reason why they should be angry with our ancestors.But they complaine without cause, for they haue. no reason why they should be angrie with our ancestors.
3. 3Ethnici.
4. 4Leo serm. de D. Laurent.
5. 5Prud. in hym. de S. Laur.

the commonweale, the Kings Eschecker, and the common treasure haue need thereof. That mony being imployed for souldiers wages, the generall lieutenant may be fully fraughted with souldiers. I vnderstand that this is an vsuall doctrine amongst you. Restore to euery man his owne, behold the Emperour acknowledgeth his owne physnomie stamped vpon his owne coine. Giue to Caesar that which thou knowest to be Caesars. Truly I demaund nothing but that which is iust. Thy God (except I be deceiued) cometh no money, neither brought he with him at his comming into the earth any golden gilderds, but ministred his commandements by word of mouth, being purslesse himselfe. Performe faith fullie that his doctrine which you openly preach abroad, restore your money willingly, content your selfe to be rich in words.^* What manner of man seemeth this to be? against whom doth he thus rage? Whose Churches, sacrifices, lights, ceremonies, and ornaments hath he gone about to abolish? What Churches, golden goblets, and chalices of siluer and costlie gifts and rich stuffe enuied he at? This man vndoubtedly doth hold on Luthers part.² For what other colour haue our mighty^* Nimrods pretended to couer their theft withall, when they robbed 1441 0536 V 3 Gods houses, and made hanock of Christs inheritance? On the cōtrary part, what Church was it that Constantine the great, the very terror of Christs enemies, hath brought to quietnes, euen that selfe-same Church, ouer which the high 〈…〉 Bishop Siluester was gouernour,⁴ whom ⟨p. 292⟩the said Emperour called out of the mount Soract, where he lay secretly for feare of persecution, that by the helpe of the said Siluester he might be^* baptised with our Baptisme: vnder what banner fought he, that he became so great a cōqueror? euen vnder the banner of theⁿ Crosse: who was his mother, that he attained •o so great honor? euen that blessed woman Saim Helen: what fathers took he part with? with the Fathers for sooth of the Nicene Councell: what manner of men were they? namely they were S. Siuester, S. Iulius, S. Athanasius, S. Nicholas: to whose prayers did he commend himselfe? to the prayers of^o S. Antony: what roome exacted he in the Councell?^* the very lowest of all. Oh how much more Princelike was he; when he sate in this seate then they, that since that time ambitionsly haue made sale for a l•ttle, that is far vnfit for a King!

1. *Campian demonstrates his Church by the wealth and riches of it. A note of the Popish Church.
2. 2Gen. 10.
3. *The Pope of Rome is that Nimrod. the mighty hunter of the Church.
4. 4Dam. in Sill. Zonaras.Dam. in Syl. Zonaras.
5. *This is false, for Sylvester was dead many years before Constantine was baptised.This is false, for Siluester was dead many yeares before Constantine was baptised.
6. nEuseb. lib. 2. de vita Con. c. 7.8.9 •ozom. lib. 1. cap. 9.
7. oAthan. in vita S. Aut.
8. *This is false, for it was the chiefest and of beaten gold.

1. *It is manifest that the Turks have no less in creased by the help of the Pope, then by their own strength.It is manifest that the Turkes haue no lesse in creased by the helpe of the Pope, then by their ovvne strength.
2. 2Vide Volat. Jovium. Aemil. lib. 8 Blond. lib. 9. de. 1.Vide Volat. Jouium. Aemil. lib. 8 Blond. lib. 9. de. 1.
3. *He hath good cause to be thankful to the Pope of Rome.Hee hath good cause to be thankfull to the Pope of Rome.

Let vs take a view of heretikes,¹ which are the verie dregges and bellowes, and fit food for hell fire. The first that commeth into my mind is Symon Magus: what did he?^* he tooke from man freewill, he was still prating of faith only. The next that I remember was Nouatian. What of him? he opposed himselfe to Cornelius the Pope of Rome. He was an enemy to the Sacramets of Perance, and holy Vnction. Thirdly, I thinke of Manes the Persian, who taught that^* Baptisme was not a sufficient meane to worke our saluation. After him there started vp Aerius and Arian, who condemned prayers for the only, and was therefore forenamed the^* Atheist as well as Lucian was. Then followed Vigilantius, which would not permit men to pray vnto Saints, and Iouinian, who maintained marriage to be as excellent as virginitie: Finally there came after all the whole rable of heretikes, as Macedonius, Pelagius, Nestorius, Eutyches, Monothelites, Image breakers, and others; to which number our posteritie will adde also Luther and Caluin: what of all these? Euery one of them like carion Crowes, hatched al of one kind of egge, rebelled against the chiefe rulers of our Church, and by them were confounded and brought to naught. Let vs now leaue speaking of hell, to returne to the earth againe.⁵ Whither soeuer I shall cast mine eies, and incline my cogitation, whether I behold the Patriarkes, and Seas Apostolike, or the Bishops of other countries, or renowmed Princes and Emperours, or the first entrance of Christian religion, into euery nation, or any monuments of antiquitie, or the light of reason, or the ⟨p. 294⟩comely sight of honestie.⁶ I find that all of them doe dutiful seruice, and speake fauourably for our religion: witnes hereof the Romane succession. In whose Church (that I may say as doth S. Augustine)^* the principality of the Apostolike chaire, hath euer been in force: witnesses also hereunto, are the seas of the rest of the Apostles, to whom the name Apostolike most excellently agreeth. Because they were first erected by the Apostles themselues, or by those that heard them preach. Witnesses also are the Pastors of euery Church throughout the wide world, who,⁸ though their abode was in diuers places, yet our religion was common to them also. As S. Ignatius, and S. Chrysostome liued at Antioch: S. Peter, Alexander, Athanasius and Theophilus at Alexandria;

1. 1Haretici. Clem. lib. 1. recog. Iren. lib. 1. cap. 2. Cyp. Epist. ad Jubatam. & l. 4. Epist. 2. Theodo•o de fab. haeret. & Aug. her 46. Epiph. haere 75. Socrat. lib. 2. c. 35. Hier. in Jou. & Vigil. Aug. her. 82.Haretici. Clem. lib. 1. recog. Iren. lib. 1. cap. 2. Cyp. Epist. ad Iubatam. & l. 4. Epist. 2. Theodo•o de fab. haeret. & Aug. her 46. Epiph. haere 75. Socrat. lib. 2. c. 35. Hier. in Iou. & Vigil. Aug. her. 82.
2. *This is false, read the answer.This is false, reade the answere.
3. *He taught that Baptism did avail nothing at all.He taught that Baptisme did auaile nothing at all.
4. *This was Aetius not Aetius.
5. 5Terrae. Sedes Apostolica. Ep. 162.
6. 6Vide Tert. de praes• Aug. lib. 2. de Doct. Christ. cap. 8.
7. *While Augustine lived, the principaline of the Apostles chair flourished in that Church. But that apostolic chair is long ago overthrown.While Augustine liued, the principaline of the Apostles chaire flourished in that Church. But that apostolike chaire is long agoe ouerthrowne.
8. 8Terra disiunctissima. Hieron. in cat. scrip. eccl. & alij.

Macarius and Cyril at Hierusalem, Proculus at Constantinople. Gregorie & Basil at Capadocia, Gregorie sirnamed Tha• maturgus in Pontus: Polycarpus at Smyrna: Iustinus at Athens, Dionysius at Corinth. Another Gregorie at Nissa: Methodius at Tyrus, Ephreenus in Syria, Cyprian, Optatus, Augustine in Africke. Epiphanius in Cyprus, Andrew in Creet, Ambrose, Paulinus, Gaudentius, Prosper, Faustus, Vigilius in Italie, I•encus, Martyrus, Hilarius, Eucherius, Gregorie of Toures, and Siluianus in France, Vincentius, Orosins, Heldefonsus, Leander and Isidorus in Spaine: Fugatius, Damanus, Iustus Mellitus and Bede in England. Finallie, lest I should seeme ambitious in reckoning so many names, what treatises or fragments of treatises so euer be extant, of those as in the Primitiue Church preached the Gospell, though in countries farre asunder, yet all of them doe deliuer vnto vs, one and the selfe-same faith^* which we Catholikes doe at this present professe; what cause (good Christ) could I alleadge, before thee for my example, but that thou mightest iustly exclude me altogether frō thy blessed company, if I should prefer a number of hedge-creepers, both few in account, and also vnlearned, diuided amongst themselues in opinions, & of a ⟨p. 295⟩••so lo•• befor• s••••y^* light ••••pes of the Church? Witnesses also are all Pri•••s,³ Kings, Emperours and all their C••••-weales, the godlinesse of which Princes themselues,⁴ and also the people vnder their iurisdiction and their good gouernment, both in times of peace and of marres, haue at the first grounded themselues vpon this sound rocke of our Catholik doctrine. What famous men out of the East might I heere recite vnto you that beare the name of Theodosius? what worthy men out of the West, of the name of Charles? what Edwards out of England, what Lewesses out of France, what Hermingildes out of Spaine, what Henries out of Saxony, what Winceslaes out of Bohemia, what Leopaldes out of Austria? What Steuens out of Hungarie, what Iosephats out of Indie? And finally what noble gouernours of many Empires, and Rulers of particular Countries, throughout the whole world, who by their good example, by their force, by their lawes, by their continuall care, by their charges, haue maintained our Church? For so hath Esay prophesied,⁵ Kings shall be thy foster Fathers, and Queenes shall be thy nurses.

1. *This is most false.
2. *You ought not to hang your soul upon men.You ought not to hang your soule vpon men.
3. 3Principes.
4. 4Vide C•p. To•. […]. de s••ctis.Vide C•p. To•. 〈…〉. de s••ctis.
5. 5Isaiah. 48.Esay. 48.

Giue eare, O Queene Elizabeth most mightie Princes, to your Maiestie this great Prophet telleth this tale, he teacheth you precisely, what you haue to doe. And I tell you plaine that one heauen cannot containe^* Caluine and these Peeres. Let your Maiestie therefore take part with these honorable Princes, that you may shew your selfe a condigne heire vnto your noble auncesters, answerable vnto your excellent wit, correspōdent to your profound knowledge, worthie of high commendations, and finallie fit for your royall dignitie. Onely this I indeuour as touching your Maiestie, and will indeuour whatsoeuer become of me, against whom, as though I were your deadly enemie, these fellowes do so often threaten hanging on the gallowes: ô welcome sweet crosse to me, ô welcome, I say, ten thousand times sweet crosse of mine! the day will come (most soueraigne Lady and Queene Elizabeth) euen ⟨p. 296⟩that day I say will come, which shall •••dently s•t before your Maiesties eyes whether of the two haue more sincerely loued you, the^* societie of Iesuites or Luthers progenie.³ I go forward, there will witnesse with vs all coasts and quarters of the world, wherein the ••angelicall trumpet hath beene sounded euer since Christs natiuity. Was this, thinke you, an easie matter to shut the mouthes of idols, and to translate the kingdome of God vnto the Gentiles. Luther speaketh of Christ, and we Catholicks speake also of Christ. Is Christ then^* diuided?⁵ no surely, but either we preach a wrong Christ, or else he. How then shall we know who preacheth Christ aright? I will tell thee. Let him be true Christ, and on their side by whose bringing in Dagons necks were broken.⁶ That Christ which is on our side was well content to vse the seruice of men of our Church, when hee expelled out of the harts of so many people, such a number of Iupiters, Mercuries, Dianes, Phebades, and an horrible darke rabble and lamentable hellishnes wherewith many in former time were oppressed. I haue not respit to fetch matter out of farre Countries. Let vs then consider of such as either border vpon vs, or else are familiar with vs at home. All these that follow sucked into their breasts either no faith at all, or the selfe same faith vndoubtedly which we professe, that is, the Catholick faith; namely the Irish men from S. Patrick, the Scots from Palladius, and the English men from S.

1. *You tell us this thing most foolishly.You tell vs this thing most foolishly.
2. *She hath long ago and very sufficiently perceived, yt how greatly your society hath loved her. Fie away varlates!Shee hath long agoe and very sufficiently perceiued, yt how greatly your society hath loued her. Fie away varlates!
3. 3Nationes ad Chri•••• tra••••.
4. *He is divided by you.He is diuided by you.
5. 51. Cor. 1.
6. 61. Reg. 5.

1. 1Cumulus testium.
2. *Cloaks,Cloakes,
3. 3Church windows, gates of Cities, houses, all manner of things great and small, are wonderful testimonies.Church windowes, gates of Cities, houses, all manner of things great and small, are wonderfull testimonies.