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…

WILLIAM WHITAKERS. The answer to the tenth Reason, which is all manner of Witnesses.

WILLIAM WHITAKERS. The answere to the tenth Reason, which is all manner of Witnesses.

Campian, you are now low drawn and do plainly bewray your want and desperate beggary. Hitherto have you found no place of sure footing, and therefore now you have resolved to wander and run thorough whatsoever is in the world. So one while you fly aloft into heaven, by and by you slip down to hell: after you visit the Jews, Pagans, Turks, Heretics, Lands, Seas Apostolic, Nations and Countries far remote, searching diligently for any monument of your superstition. I am sorry and ashamed on your behalf, whom I see painfully busied about mere trifles. For what a witless kind of reasoning is this; first to reckon up the Saints in Heaven, and say, these are ours? Then to number up the damned, Jews, Gentiles, Turks, Heretics, and affirm those are the enemies of our Church? To rehearse those Countries that have been converted to the faith of Christ, and conclude by and by, these are of our Religion? would you take this man to be well in his wits, compassing Heaven, Earth and Hell so childishly,^a ridiculously, and impertinently taking unto himself, what he liketh, and rejecting the rest? A worthy cavil, fit for none but Jesuits, which when ⟨p. 300⟩a man hath by one negative discharged, can never be proved by their perverse sect and whole society. These dreams of yours (Campian) are unworthy any answer, one word of denial confutes this whole Chapter. I will not bestow much time in answering this Sophism, so unhandsomely framed, and patched together; it shall suffice lightly to pass, and only touch every thing in a word. First therefore you allege the prophecy of Isaiah, of a straight way wherein the simple should not err. ^bHere the Prophet describes the entrance into Christs Church, viz. that it should be ready, plain and easy. But this way brings us not to your Church: c for of this way the Prophet reports, that no profane man, no Lion or cruel beast shall be found in it; whereas all your ways are compassed with polluted men, raging beasts, Lions, Bears, Leopards, Dragons, Devils; and in conclusion, they lead miserably bewitched men, unto woeful destruction. As for us, we tread that way, which Christ and his Apostles have traced out before us, we avoid your erroneous and strange ways, because ⟨p. 301⟩it is the way of sinners, that you s•••d in; which way whosoever tread•,³ the way of pe•ce they have not known.

CAmpian, you are now low drawn and doe plainely bewray your want and desperate beggerie. Hitherto haue you found no place of sure footing, and therefore now you haue resolued to wander and runne thorough whatsoeuer is in the world. So one while you flie alost into heauen, by and by you slippe downe to hell: after you visit the Iewes, Pagans, Turkes, Heretikes, Lands, Seas Apostolike, Nations and Countries farre remote, searching diligently for any monument of your superstition. I am sorrie and ashamed on your behalfe, whom I see painefully busied about meere trifles. For what a witles kinde of reasoning is this; first to recken vp the Saints in Heauen, and say, these are ours? Then to number vp the damned, Iewes, Gentiles, Turkes, Heretikes, and affirme those are the enemies of our Church? To rehearse those Countries that haue been conuerted to the faith of Christ, and conclude by and by, these are of our Religion? would you take this man to bee well in his wits, compassing Heauen, Earth and Hell so childishly,^a ridiculouslie, and impertinently taking vnto himselfe, what he liketh, and reiecting the rest? A worthie cauil, fit for none but Iesuites, which when ⟨p. 300⟩a man hath by one negatiue discharged, can neuer be proued by their peruerse sect and whole societie. These dreames of yours (Campian) are vnworthie any answere, one word of denial confutes this whole Chapter. I will not bestow much time in answering this Sophisme, so vnhansomely framed, and patched together; it shall suffice lightly to passe, and only touch euery thing in a word. First therefore you alledge the prophecie of Esay, of a straight way wherein the simple should not erre. ^bHeere the Prophet describes the entrance into Christs Church, viz. that it should be ready, plaine and easie. But this way brings vs not to your Church: c for of this way the Prophet reports, that no prophane man, no Lion or cruell beast shall be found in it; whereas all your waies are compassed with polluted men, raging beasts, Lions, Beares, Leopards, Dragons, Diuels; and in conclusion, they leade miserably bewitched men, vnto wofull destruction. As for vs, we treade that way, which Christ and his Apostles haue traced out before vs, wee auoyde your erroneous and strange waies, because ⟨p. 301⟩it is the way of sinners, that you s•••d in; which way whosoeuer tread•,³

1. aDVR. Jf here he any thing ridiculous, then may you laugh at the Prophet, who a• speedily runs over the whole world. And S. Paul took a testimony for a truth out of the beathen Poet, Act. 17.2•. WHIT. pag. 856. Who knoweth not that God may be known by his creatures, & religion illustrated by nature uncorrupt? but what nature, I pray you, hath taught Camptā thus to judge of the heavenly spirits and the damned souls, and of the whole fr•me of things? can he learn by nature that those who have professed the Popish religion, do now enjoy heavenly happiness, and that they who dislike it are tormented in hell? These weapons of Campian were those that impure Symmachus opposed Christian religion withal, Ambros. Epist. 30. Prudent. contra Symmachum.DVR. Jf heere he any thing ridiculous, then may you laugh at the Prophet, vvho a• speedily runnes ouer the whole world. And S. Paul tooke a testimony for a truth out of the beathen Poet, Act. 17.2•. WHIT. pag. 856. Who knoweth not that God may be knowne by his creatures, & religion illustrated by nature vncorrupt? but what nature, I pray you, hath taught Camptā thus to iudge of the heauenly spirits and the damned soules, and of the whole fr•me of things? can he learne by nature that those who haue professed the Popish religion, doe novv enioy heauenly happines, and that they who dislike it are tormented in hell? These weapons of Campian were those that impure Symmachus opposed Christian religion withall, Ambros. Epist. 30. Prudent. contra Symmachum.
2. bDVR. You show your ignorance in the Prophet; for he speaketh not of the way to the Church, but of the Church it self, which is the high way to heaven. WHIT. pag. 857. Howsoever you interpret the way, it maketh neither much for me, nor for you. The question is who shall find out that way and walk in it, for it is not discerned of all, because it is a plain way, nor held of all, because it is a right way: but he that hath learned Christ is he that walketh in this way without any error, though he be but silly and unskilful. DVR. Jf this be so, then can it not be the true Church, which containeth sinners and men polluted. And the Fathers by this place exclude only those who are not cleansed by Baptism. WHIT. pag. 858. The Prophet speaketh of the Church of the elect and Saints, because he saith vers. 8. The polluted shall not pass by it: and vers. 20. the redeemed only, whose joy shall be everlasting: but the visible Church containeth those which are impure, whom Christ hath not redeemed, and whose joy shall perish. As for Baptism it purgeth none but such as lay hold of the promise of free justification by Christ, as

First, understand the path well your selves, and then direct the way unto us.

First, vnderstand the path well your selues, and then direct the way vnto vs.

Telesphorus (say you) Ireneus, Victor, Polycarp, Cornelius, Cyprian, Sixtus, Laurentius, are ours. But I affirm that all these do belong unto us: let us then consider how you will persuade us they are yours.

Telesphorus (say you) Ireneus, Victor, Polycarp, Cornelius, Cyprian, Sixtus, Laurentius, are ours. But I affirme that all these do belong vnto vs: let vs then consider how you will perswade vs they are yours.

Telesphorus enjoined a more strict observation of Lent fast, appointed by the Apostles. ^eI deny that the ⟨p. 303⟩Apostles ordained any such Lenten fast, or that Telesphorus, commanded a more precise observation thereof. The Apostles were far from ordaining, and Telesph•rus from reviving so great superstition.

Telesphorus enioyned a more strict obseruation of Lent fast, appointed by the Apostles. ^eI deny that the ⟨p. 303⟩Apostles ordeined any such Len•en fast, or that Telesphorus, commaunded a more precise obseruation thereof. The Apostles were farre from ordeining, and Telesph•rus from reuiuing so great superstition.

1. eDVR. But J prove it by these witnesses, Augustine, Hierome, Basil, Ambrose, Epiphanius, Clemen•. WHIT. pag. 862. And I prove the contrary by the Fathers. August. Epist. •6. writeth plainly that neither Christ not his Apostles ordained any certain time for fastings. And so not Lent. Tertul. aduer. Psychicos: In times past Christians indifferently fasted, of their own free will, as every mans time and occasions required, and not by any command of new government. Doth not this overthrow the necessary observation of Lent? Chryso. in Mat. hom 47. freely confesseth that Christ did not command us to imitate his fast. But what is Lent but an imitation of it? Further, Montanus was the first who brought up set solemn days of fastings, Euseb. lib. 5. cap. 17. Finally, Ireneus in Eusebius lib. 5. cap. 26. showeth that in the Primitive Church, there was great variety about the keeping of this fast, and that this difference began not in his time only, but was long before. Therefore it is false that Christ and his Apostles appointed the fast of Forty days.

Clemens his Constitutions where this is reported, are not sufficient authority. But if this fast were prescribed by the Apostles, I wonder how afterwards it was discontinued, so as it should be necessary for Telesphorus to enjoin the keeping of it more precisely, especially seeing such strife was in the Church about the celebration of Easter. The epistle of Telesphorus wherein he commands the 7. weeks fast, hath the same authority with the rest of your decretal epistles of your Pope, which were not framed by the most holy Bishops themselves, but coined since by the most impudent Parasites of the church of Rome.¹ Ireneus (say you) declared the Apostolic faith from the succession and sea of Rome. So he might well then: for as Ireneus elsewhere saith, They retained with the succession of Bishops, the gracious succession of truth: for succession is nothing worth without truth. Your Chair and Sea hath Bishoply succession; it hath not the succession of truth. Victor (say you) by his edict subdued Asia. He endeavoured it indeed (Campian) but failed of his purpose: for being a man very passionate, he would needs excommunicate all such Churches of Asia as refused to keep Easter according to the Roman custom. When he began thus insolently to abuse his authority,^f Ireneus tamed and restrained him. As for the controversy about Easter, Victor was so far from composing and ending it, that it continued unto the^g Council ⟨p. 304⟩cell of Nice. You may see how well Victor subduer all Asia.

Clemens his Constitutions where this is reported, are not sufficient authoritie. But if this fast were prescribed by the Apostles, I wonder how afterwards it was discontinued, so as it should bee necessarie for Telesphorus to enioyn the keeping of it more precisely, especially seeing such strife was in the Church about the celebration of Easter. The epistle of Telesphorus wherein he commaunds the 7. weekes fast, hath the same authority with the rest of your decretall epistles of your Pope, which were not framed by the most holy Bishops themselues, but coyned since by the most impudent Parasites of the church of Rome.¹

Polycarp in the question about Easter went to Rome, Smyrna gathered his relics. Wonderful reasons. Polycarp went to Rome to consult with Anycetus about Easter, and Smyrna gathered his relics; ergo Polycarp is yours. Doth not the learned Universities make you ashamed of this childish sophistry?^h His bones indeed were gathered by the Church of Smyrna, not to worship them, but to bury them, as Eusebius in the same place recordeth. But why are Cornelius and Cyprian yours? forsooth, because Cornelius abolished the i African error, and Cyprian had him in great reverence. Oh wonderful Jesuitical Logic ^lwho can choose but be much moved with such strong reasons? But let us hear another.

Polycarpe in the question about Easter went to Rome, Smyrna gathered his reliques. Wonderfull reasons. Polycarpe went to Rome to consult with Anycetus about Easter, and Smyrna gathered his reliques; ergo Polycarpe is yours. Doth not the learned Vniuersities make you ashamed of this childish sophistrie?^h His bones indeed were gathered by the Church of Smyrna, not to worship them, but to bury them, as Eusebius in the same place recordeth. But why are Cornelius and Cyprian yours? forsooth, because Cornelius abolished the i African error, and Cyprian had him in great reuerence. Oh wonderfull Iesuiticall Logick ^lwho can chuse but be much moued with such strong reasons? But let vs heare another.

1. hDVR. Envy maketh you forge an untruth. And while. for eunie you pine away a• the honour which is given of Christians to the relics of Martyrs, you imitate the Jews and the Devil. WHIT. pag. 865. I have spoken neither less nor more then Eusebius hath written who thē lived▪ After we had gathered his banes being more precious then pearles and gold, we buried them where it was thought sit. And as for the relics of Sai•ns, I envy them not, the Saints themselves I ever honourably remember. But that the relics of Saints were worshipped with religious honour, as they are in your Church, you shall never be able to prove.

Sixtus is ours: and why so? Seven of the Clergy ministered unto him, while he served at the altar. Seven Deacons helped Sixtus to celebrate the Lords supper, ergo Sixtus is yours. If this reason be of force, let him be yours hardly, I will not strive with you about him; but herein is nothing why he may not as well be^k ours as yours. Doth it become you (Campian) ⟨p. 305⟩thus to trifle, thus to abuse our patience? What followeth? Laurence is yours: how so I pray you? Our adversaries have cast him out of their Calendar. We remember him with reverence as a saint, and a friend of Christ; though we worship him not as God. But Prudentine prayed unto him a thousand years ago. Give leave (Campian) to a Poet, to use poetical aversions, from whence yet no strong reason can be drawn. But if Prudentius were something too superstitious, what is that to us? Now you reckon up virgins, C•cilia, Agatha, and others: but what have they done why they should not be ours? When the Tyrants examined them of their faith, they professed themselves Christians: if they were Christians, they were ours. But Helen, say you, was ours, who is every way famous for finding the cross of Christ. That which Ambrose reports of Helen, is very suspicious, and Golasius Bishop of Rome calleth these things that were bruited of the invention of the cross,² new revelations. But grant that Helen found the Cross, for it is not greatly material: Did she adore it? for that is to the purpose. Hear what Ambrose saith: She found the stile, ³she worshipped the King, not the wood certainly: for this is a heathenish error, and a vanity of the wicked. Wherefore though she found the Cross, that is no reason to prove her yours, seeing she worshipped not the cross, as you do: for not finding, but adoring of the^l Cross makes a Papist.

Sixtus is ours: and why so? Seauen of the Clergie ministred vnto him, while hee serued at the altar. Seauen Deacons helped Sixtus to celebrate the Lords supper, ergo Sixtus is yours. If this reason be of force, let him be yours hardly, I will not striue with you about him; but herein is nothing why he may not as well be

Monica is ours, who at her death desired they should pray, and offer sacrifice for her at Christs altar. Monica desired not that the^m sacrifice of the Mass should be offered for her, for the forgiveness and expiation ⟨p. 306⟩of her sins, neither did Augustine either pray or offer for his mother in this manner. The desire of Monica was only this, that at the celebration of the Eucharist there might always be a remembrance of her, insomuch as she assured herself she was one of the heavenly society and community of saints. Augustine indeed prayed for his mother, I deny not; but this his fact proceeded more of affection to his mother then for any necessity. And the custom of prayer for the dead, which prevailed in many places, was not derived from the authority of the scriptures, but only from an excessive kind of love and reverence of them that lived, towards their friends that were dead. But that Augustine never believed his mother to be in Purgatory, that his prayers might relieve her there, it is manifest; for thus he saith, Forgive her Lord, forgive her, I beseech thee, ²enter not into judgement with her ô Lord, yea ô Lord, I believe thou hast already granted that which I desire, but accept ô Lord the freewill offerings of my mouth. But if we should grant that both Augustine and his mother went a little awry, you cannot here infer that either of them are yours, for so much as we are not to give censure of the Fathers (in greatest causes) by one particular judgement, but by their continual and constant opinion. You annex hereunto Paula and Paulus, Hilarian and Anthony. I could reckon ⟨p. 307⟩six hundred Monks like unto these, whereof not one was a Papist, none of them yours. All these were Christians loving solitariness, that they might more quietly intend the meditation of heavenly things. Compare not your Monks with these, which are of an other sort, and sect of Monks. These were holy, painful, faithful, full of good works: yours are impure, idle, idolatrous, devourers, hogs, oxen, asles: how are those like? But how shall it appear unto us that Satyrus the brother of Ambrose was yours? Being in danger, he leaped into the sea and swimming escaped by the strength of his faith. A goodly reason; he was a good swimmer, ergo

Why Nicholas and Martinus should be yours, you show no cause, for wearing hair-cloth, fasting and watching, are no marks of your Bishops. Benedict (say you) was the founder and father of the Monkish profession, therefore without doubt he must be yours. I could be content to leave him, as too superstitious, yet can you not prove that he was yours, or favoured your religion in all or the most things. Here you say you pass over thousands, Francis I think you mean, and Dominic, and those huge swarms of white Friars and black Friars: I freely bequeath them unto you, and willingly suffer you to enjoy them, and all such as were like them. They were not of that worth that we should need greatly to strive about them. You pass over the Doctors in silence, which you formerly remembered; wherein I commend your wisdom, seeing to them you can make no claim without doing them too apparent wrong. You demand of all those before recited, whether they were Catholics or Lutherans; to which I will answer, when you have showed how Lutheranism dissenteth from true Catholic religion. Luther taught no new doctrine, he restored and maintained the ancient Catholic ⟨p. 308⟩faith. What though he was unknown unto those ancient Fathers, as being himself of later years, yet the doctrine he brought was Evangelical and Apostolic, which you had wellnigh extinguished, which he restored to his former beauty and perfection. Answer me (Campian) this one thing; of all those you have named, what one was a^o Thomist, Scotist, Dominican, Franciscan, or Jesuit? when you have answered me touching those, I will answer as touching Luther. You call the Throne of God to witness, that if there be any heaven at all, it is proper to you. In any case avouch this boldly and confidently; though he that looks into your lines may well think there is no heaven at all. For neither will you enter into heaven your selves, nor suffer those that would; and the lives of those of your side are such, as are far fitter for hell then for heaven. I know not (Campian) what heaven you dream of; if you mean the eternal habitation of God, and his Saints, I take God to witness the maker of this palace, and all the heavenly citizens, that there no place can be for you Papists, false Catholics, Jesuits. As you have devised a new faith whereby you must enter thither, so must you seek a new heaven;

Why Nicholas and Martinus should be yours, you shew no cause, for wearing haire-cloth, fasting and watching, are no marks of your Bishops. Benedict (say you) was the founder and father of the Monkish profession, therefore without doubt he must be yours. I could be content to leaue him, as too superstitious, yet can you not prooue that he was yours, or fauoured your religion in all or the most things. Heere you say you passe ouer thousands, Francis I thinke you meane, and Dominicke, and those huge swarmes of white Friers and blacke Friers: I freely bequeath them vnto you, and willingly suffer you to enioy them, and all such as were like them. They were not of that worth that we should need greatly to striue about them. You passe ouer the Doctors in silence, which you formerly remembred; wherein I commend your wisedome, seeing to them you can make no claime without doing them too apparant wrong. You demaund of all those before recited, whether they were Catholicks or Lutheranes; to which I will answere, when you haue shewed how Lutheranisme dissenteth frō true Catholick religion. Luther taught no new doctrine, he restored and mainteined the auncient Catholicke

in this you may not be. God grant you may return at length into the right way that leadeth into heaven.

in this you may not be. God graunt you may returne at length into the right way that leadeth into heauen.

Now being fallen from heaven,¹ you look into hell. I wish (Campian) you could seriously view those infernal regions and places of the damned; for though I do willingly think nothing but well of the dead; yet I fear you should find too too many of them that have flourished in your Church, in those places. Certainly (to say nothing of the rest) your later Popes, as those which were called by the names of Boniface, Innocent, Sylvester, Gregory, Calixt, Urbane, Alexander, Adrian, Pius, Leo, Paul, & almost all the rest; were such, as hardly can any man think they could enter into heaven. And further, I call Christ the only teacher of heavenly doctrine to record, that such is your faith and religion, that who so maintains it fully and wholly, cannot reign with Christ, nor be partaker of that heavenly life; and therefore not Jews only, Pagans, Turks, and notorious Heretics are tormented in that fire that never goes out, but Papists also, of all Heretics the most vile and odious. Infinite are the souls of Christian men, which have been thrown headlong into this most woeful destruction these many hundred years by that Antichrist of yours, who alone hath more enlarged that infernal kingdom, then all Jews, Nerves, Mahomets, Arians, Nestorians, Macedonians, Eutychians, and the rest. To you (Campian) I wish that salvation which consisteth in the true knowledge of God, and whom he hath sent Jesus Christ, and desire from my hart that now at length you will renounce that Roman Antichrist, with whom you have conversed, and return unto Christ the only giver of eternal life, from whom too long you have banished your self.

Now being fallen from heauen,¹ you looke into hell. I wish (Campian) you could seriously view those infernall regions and places of the damned; for though I do willingly thinke nothing but well of the dead; yet I feare you should find too too many of thē that haue flourished in your Church, in those places. Certainely (to say nothing of the rest) your later Popes, as those which were called by the names of Boniface, Innocent, Siluester, Gregory, Calixt, Vrbane, Alexander, Adrian, Pius, Leo, Paul, & almost all the rest; were such, as hardly can any man thinke they could enter into heauen. And further, I call Christ the only teacher of heauenly doctrine to record, that such is your faith and religion, that who so maintaines it fullie and wholie, cannot raigne with Christ, nor be partaker of that heauenly life; and therefore not Iewes only, Pagans, Turks, and notorious Heretikes are tormented in that fire that neuer goes out, but Papists also, of all Heretikes the most vile and odious. Infinite are the soules of Christian men, which haue been throwne headlong into this most wofull destruction these many hundred yeares by that Antichrist of yours, who alone hath more inlarged that infernall kingdome, then all Iewes, Nerves, Mahomets, Arians, Nestorians, Macedonians, Eutychians, and the rest. To you (Campian) I wish that saluation which cōsisteth in the true knowledge of God, and whom he hath sent Iesus Christ, and desire from my hart that now at length you will renounce that Romane Antichrist, with whom you haue conuersed, and returne vnto Christ the onely giuer of eternall life, from whom too long you haue banished your selfe.

But let us consider what these damned ones will further your cause.¹ The Jews you begin with, and here you reckon Jerusalem, holy places, our Saviours Sepulchre, the Manger, Cross, and other […] ⟨p. 310⟩from all which you cannot draw one argument for your purpose. I deny not, but great concourse of people thronged unto the City, partly to hear and see the Apostles whiles they lived, and also to behold those places, where Christ the Son of God had conversed; and at Jerusalem were many things, which might move and persuade men to go thither, that were any thing curiously inclined. And although the Church then was too much addicted to these observations, and as a Spouse exceedingly delighted with any remembrance of her deceased husband, yet was she then far from those superstitious^p pilgrimages, and dotings on Images, which with you Papists is now usual.

But let vs consider what these damned ones will further your cause.¹ The Iewes you begin with, and heere you reckon Hierusalem, holy places, our Sauiours Sepulcher, the Manger, Crosse, and other 〈…〉 ⟨p. 310⟩from all which you cannot draw one argument for your purpose. I denie not, but great concourse of people thronged vnto the Citie, partly to heare and see the Apostles whiles they liued, and also to behold those places, where Christ the Sonne of God had conuersed; and at Ierusalem were many things, which might moue and perswade men to goe thither, that were any thing curiously inclined. And although the Church then was too much addicted to these obseruations, and as a Spouse exceedingly delighted with any remembrāce of her deceassed husband, yet was she then farre from those superstitious^p pilgrimages, and dotings on Images, which with you Papists is now vsuall.

1. 1

Neither was this often recourse of Christians into those places the cause of the Jews hatred unto them, as you untruly surmise; but the Gospel was the true cause of difference betwixt them and us.¹ They urge Moses; we teach that Moses must give place to Christ;^q from hence only proceeds their hatred unto us: but you are odious unto them in many respects;^r your manifold idolatries continually hindering ⟨p. 311⟩them from receiving the Gospel of Christ. Remove your idols, that we all that are called Christians, may worship God in spirit and truth. The Jews then will join themselves unto us, and will speedily in great multitudes betake themselves to the sheepfold of Christ. The Jews complain they have been destroyed by your Ancestors; whom mean you, the Romans who raced the City under the conduct of Titus? These were enemies of the faith of Christ: will you be their posterity, or what other Ancestors have you, that have been author of so great calamity unto the Jews? They have, I grant, many things in their religion, which will ever alienate them from you: yet in many respects the Jews are much beholding unto you; so as unless they will incur the suspicion of great unthankfulness, they must love you again deservedly. For you give them leave to use their ancient Ceremonies, and that in Rome, and freely to utter their blasphemies against Christ without blame; so they pay tribute, they have impunity for all their sacrileges and blasphemies. The Lutherans (say you) never opposed themselves against them, neither did they ever receive any damage from the Jesuits.⁴ You proceed to Heathens, among whom you affirm those were most violent which devised the most grievous torments for Christians. I will easily grant, that those Tyrants that killed and murdered the Christians for the space of 300. years, were violent and outrageous above measure. What of this? These (say you) that were thus drawn unto all kinds of torment that could be devised, These were the fathers and children of our faith. Nothing less (Campian:) this should have bin ⟨p. 312⟩

so if these had been your fathers (as you say) & you their children, you should have resembled them as your fathers. But beware (Campian) lest that which follows agree more fitly unto you; You are of your father the Devil. ¹These holy Fathers if they were now living, would disclaim you from being their of-spring, so little you resemble them in any thing. Be ashamed at length to call your selves their posterity, from whom you have so foully degenerated; or if the name please you, endeavour that it may be proper unto you. But to what purpose make you mention of that Tyrant that broiled Laurence on a Gridiron and why repeat you all these verses out of Prudentius? He speaks indeed of gold and silver and torches; what of all this? Torches were needful in the night season, at which time the Christians then used to meet, because they durst not assemble on the day, but to^s light candles (as you do) at noon days, is mere madness. The accusation laid against him by the Tyrant, of gold, silver, plate, and sums of money, was^t forged. He had heard that the Christians had a great mass of gold and silver, and concealed treasure, and being exceeding earnest after it, he sends ⟨p. 313⟩for Laurence, and commands him to bring him that money. But where (Campian) was the plate of gold and silver which he brought unto the Tyrant? what Cups, vessels or treasures did he bewray. The Church did not then abound in wealth, neither had they then such plenty of golden basins, silver chalices, costly hangings, or any other great and precious treasure. They had then wooden dishes, but golden Bishops and Priests; but now (as Boniface said truly) we […] golden vessels, ⁴wooden Priests; neither doth he therein play the Lutheran•, as you play the Papist, Campian. These Nimrods & Church-robbers came not out of Luther's school; those that made greatest spoil of the Church came from you, not us.

so if these had been your fathers (as you say) & you their children, you should haue resembled them as your fathers. But beware (Campian) lest that which followes agree more fitly vnto you; You are of your father the Diull.