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…

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.DVR. But J proue it by these witnesses, Augustine, Hierome, Basil, Ambrose, Epiphanius, Clemen•. WHIT. pag. 862. And I proue the contrary by the Fathers. August. Epist. •6. writeth plainely that neither Christ not his Apostles ordained any certaine time for fastings. And so not Lent. Tertul. aduer. Psychicos: In times past Christiās indifferently fasted, of their owne free will, as euery mans time and occasions required, and not by any cōmand of new gouernmēt. Doth not this ouerthrow the necessary obseruatiō of Lent? Chryso. in Mat. hom 47. freely confesseth that Christ did not command vs to imitate his fast. But what is Lent but an imitation of it? Further, Montanus was the first who brought vp set solemne daies of fastings, Euseb. lib. 5. cap. 17. Finally, Ireneus in Eusebius lib. 5. cap. 26. sheweth that in the Primitiue 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 Fortie daies.

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

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 Sains, 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.

Against this Tyrant you oppose Constantine, and make a needless digression in his commendation, rather to fill up room, then frame a reason. For to what end rehearse you these things; Constantine quieted the Church, was baptized by Sylvester Bishop of Rome, used the sign of the cross, had Helen to his mother, joined himself to the Fathers of Nice, commended himself to the prayers of Anthony, chose the lowest place in the Synod, ergo, what will you infer? From this loose ware cannot you evince your Church to be the true Church, unless you strain them very violently. Constantin•• indeed brought peace unto the Church in her most troublesome time, and adorned and honoured it with all the preferments and possessions he could, and since his time, as she increased in wealth, so she decreased ⟨p. 314⟩in piety. Whereas you say, that Constantine sent for Sylvester from Soracte, that he might be baptized by him with our baptism, you might better have said, that Sylvester was fetched from heaven to baptize Constantine, for Sylvester died many years before Constantine was baptized, as is manifest out of^u Eusebius, Socrates, Theodorus, Z•zomen, ²who have recorded the baptism of Constantine to have been not whiles he was young, but in his age, not by Sylvester of Rome, but by Eusebius of Nicomedia, an Arian Bishop. Now Sylvester was extreme old when Constantine was a young man. He used the sign of the cross which he had seen in the air as an Ensign, declaring himself thereby the soldier of Christ, and an enemy of Tyrants. But that he worshipped or adored this cross, you shall never approve. As concerning his^* place in the Council it skilleth not greatly: for what if he chose the lowest seat amongst the Bishops?⁴ but you think he did it rather forced by necessary duty then moved by voluntary humility: mark then what Eusebius writes. When he was come to the chief place, he stood up in the middest of the assembly, and there, when a little seat made of gold was brought for him, he sate down. Here you see that Constantine sate in the highest place, a seat of gold, which was the chiefest, and above all the rest, as Zzomen relates. But these your proofs are passing strange, they strengthen the cause of your Pope excellently well.

Now you pass forward unto the Turks,¹ wherein you do too manifestly bewray your ignorance in ⟨p. 315⟩history. For the Turkish government never less prevailed, then since Luther began to publish the Gospel: Before he did over-run, and like a troublous sea break into all Countries, with a furious and unresisted violence. But since Luther like a good husbandman began to sow the seed of the Gospel, this raging sea hath as it were retired or stood still, and contained it self within his own bounds. Vienna was kept by the Lutherans, and assaulted by Solyman, but he returned with loss and with shame; and prove if you can, that ever the Christians became weak, or the Turks stronger by their default. The Letters which you pretend, as written from Solyman to Luther, might with better reason have bin sent to the Pope: for the Turks are beholding to none more then your Pope, as they well know; and unless they will be unthankful, they will ever acknowledge it. For if as our Saviour Christ saith, a kingdom divided against it self cannot stand, then the breaking of the strength of the Empire, and weakening the power of Christians, and consequently strengthening the Turks, all must be imputed to him which rent and divided the Roman and Christian Empires, and of one kingdom made two: As long as the provinces and dominions of the Empire were united, we were strong enough against the Turks; but after Pope Leo the 3. divided the Empire, the Emperor of Constantinople which before had much ado to resist the Turk, was now no longer able to sustain the burden, wanting the greatest part of his Empire. There is then no reason why the Turk should thank Luther, but the Pope rather, as he hath good cause. It were too long to rehearse all the intercourse which hath passed betwixt the Pope and the Turk: let us now hear the conclusion. They are (say you) only professed enemies to us. Certainly they have infested them of the Greek church more ⟨p. 316⟩then the Latin. So that if they be the best Christians that are most persecuted by the Turks, the Grecians must go before you. Whereas you add something of Altars and Images, know you that the Idolatry of your Church is so great, that the Turks themselves are ashamed, and therefore they break, and evil entreat your Images and Idols wheresoever they find them.

Now you come to Heretics, the lees, bellows, ¹and fuel of hell fire. As long as there wants no Papists this fire will want no fuel. The first you meet with is Simon Magus. Indeed your Church is something more indebted to this Simon then the other: but what of him? He denied freewill unto man, and bragged of faith alone. Where find you that? tell us Campian, for this is not affirmed by Ireneus or Clemens in the places alleged; he thought that all things came to pass by destiny, and an inevitable necessity, whereby he utterly abolished mans freewill:^x We hold no such opinion. Neither did he boast of sole faith (as you say:) but this was his opinion, that from the doctrine of Justification by grace and faith, he let loose the reins to all impiety & dishonesty: where do we defend any such things? Novatianus would himself be Bishop of Rome, and opposed himself to Cornelius the lawful Bishop, hoping by force to get the Bishopric. What is this to us? But he was an enemy to the two Sacraments of penance and extreme unction. ^yHe denied pardon and repentance to them ⟨p. 317⟩that fell in persecution. Herein he was an enemy of repentance. Our case in far different, which exclude no true penitent from hope of pardon. Manes wholly rejected baptism, as unprofitable and not necessary. Do we affirm any such thing? We^z deny (indeed) that baptism confers grace to the unbeliever by the work wrought: he denied it to be profitable at all: are we like him? Austen and Epiphanius account Aerius for an Heretic, so did few of the ancient Fathers besides these. And if to condemn prayers for the dead, ⁵and make equal a Priest with a Bishop be heretical, what shall be Catholic? Hierome was altogether of Aerius his mind, about equality of Priests; for he determines them to be equal with Bishops by Gods law. This was not that Aerius, ⁶whom they usually called Atheist, but an other, Aetius; the likeness of the names deceived you. To that you objected concerning Vigilantius and Jovinian, an answer is formerly given;

These first we hate as hell it self; those last have committed nothing deserving the name of heretics. To set up and worship Images is heretical, but not to overthrow them. What you judge touching Luther and Caluin• is nothing material: whiles they lived they nothing regarded you, now they are dead they despise you, what will you conclude ⟨p. 318⟩at length from this heretical company? A•• these (you say) forsook the government of your Church, and were overthrown by them. Nay Campian, these were your forefathers, and you their progeny and successors: for your monster of Popery hath been hatched by the impure commixtion of all heresies.

These first we hate as hell it selfe; those last haue committed nothing deseruing the name of hereticks. To set vp and worship Images is hereticall, but not to ouerthrow them. What you iudge touching Luther and Caluin• is nothing materiall: whiles they liued they nothing regarded you, now they are dead they despise you, what will you conclude ⟨p. 318⟩at length from this hereticall companie? A•• these (you say) forsooke the gouerment of your Church, and were ouerthrowne by them. Nay Campian, these were your forefathers, and you their progenie and successors: for your monster of Poperie hath been hatched by the impure commixtion of all heresies.