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…

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 passe forward vnto the Turks,¹ wherein you do too manifestly bewray your ignorance in ⟨p. 315⟩historie. For the Turkish gouernement neuer lesse preuailed, then since Luther began to publish the Gospell: Before he did ouer-run, and like a troublous sea breake into all Countries, with a furious and vnresisted violence. But since Luther like a good husbandman began to sow the seed of the Gospell, this raging sea hath as it were retired or stood still, and conteined it selfe within his owne bounds. Vicuna was kept by the Lutheranes, and assaulted by Solyman, but he returned with losse and with shame; and prooue if you can, that euer the Christians became weake, or the Turks stronger by their default. The Letters which you pretend, as written from Solyman to Luther, might with better reason haue bin sent to the Pope: for the Turks are beholding to none more then your Pope, as they well know; and vnlesse they will be vnthankfull, they will euer acknowledge it. For if as our Sauiour Christ saith, a kingdome diuided against it selfe cannot stand, then the breaking of the strength of the Empire, and weakning the power of Christians, and consequently strengthning the Turks, all must be imputed to him which rent and diuided the Romane and Christian Empires, and of one kingdome made two: As long as the prouinces and dominions of the Empire were vnited, we were strong ynough against the Turks; but after Pope Leo the 3. diuided the Empire, the Emperour of Constantinople which before had much ado to resist the Turke, was now no longer able to sustaine the burthen, wanting the greatest part of his Empire. There is then no reason why the Turke should thanke 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 Turke: let vs now heare the conclusion. They are (say you) onely professed enemies to vs. Certainely they haue infested them of the Greeke church more ⟨p. 316⟩then the Latine. So that if they be the best Christians that are most persecuted by the Turks, the Grecians must goe before you. Whereas you adde something of Altars and Images, know you that the Idolatry of your Church is so great, that the Turks themselues are ashamed, and therefore they breake, and euill intreate your Images and Idols wheresoeuer they find them.

1. 1Turks.Turkes.

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.

But you urge further, and recount the Pastors of several countries, to wha• end I pray you. The remainder•, say you, of the labours of all those that have published the Gospel in all nations far and wide, all, present unto us this same religion which Catholics at this day profess. What could be affirmed more weakly? for the Grecians are opposite unto you, which unto this time have their succession of Bishops not interrupted. And further, the spye• which you send in your new found lands, have found in the furthest coasts thereof many monuments of that faith which we maintain,¹ neither may you prefer us before them, at least afore all, you ought to prefer the truth,² as the Philosopher saith. But if you think your Popes and other glorious titles more ancient then the Gospel, what can you allege why Christ should not deny you to belong to him, seeing you value any thing more then him. Here you tell us of Princes, ³Kings, Caesars, Emperors, and make a goodly show of names, as your manner is. At length you mention our noble Queen• Elizabeth, and will needs teach her, her duty. But she, Campian, needs no such Masters, ⁴or instructors. She knoweth her self to be the nursing mother of the Church, and that by divine dispensation, and accordingly doth she with all watchfulness and care procure the good thereof, and labours by all possible diligence to prevent all dangers intended by you and your adherents. You say of Calvin and these Princes, ⟨image 179⟩[…] you have spoken, th•• […] heaven can no• contain them. But it passeth your skill to pronounce certainly hereof, nay your Pope himself cannot with all his might pull Calui•• out of heaven, not any of them whom Christ hath made witnesses of his truth. As for you and your fellows, we wish you not the gallows, but salvation. I desire to hope the best of you; and I doubt not but you might attain to the knowledge of the truth in controversy betwixt us, if for the time you could lay aside all prejudicate opinions, and consult with the word of God, and the holy Fathers of the Church. As for the society of Jesus, whereunto you are admitted, it braggeth that it is wholly at the Popes dispensation, and loves Gregory the 13. too well, to love Queen Elizabeth any thing at all, who is so far differing from him.

you should distinguish ancient and later times. For grant that the whole world had conspired with the Pope against Christ (which it hath not) that is no advantage to you, nor prejudice to us:^d whosoever forsakes the Gospel, he is necessarily divided from the Church. To put to silence the oracles of the heathen Idols, and carry the name of Christ unto the Gentiles, was no doubt a great work, and a divine work: but that is none of your work, for you have filled the world with Idols, and as much as in you lay, overturned ⟨p. 321⟩the kingdom of Christ. The Idols of the he•••en have been o•e•••owne, and the kingdom of God enlarged by the Apostles and Apostolic men; •••e ••e o•e Papist, or one Jesuit amongst these. For the Jesuits, which assay to make new kingdoms amongst the Indians, serve not Christ, but the Pope: not do they enlarge the kingdom of Christ, but they prepare for the Pope a kingdom far from the Lutherans, where he may reign after he shall be banished from these countries.^c You ask, is Christ divided? I answer, you Jesuits have divided him, else why have you separated Jesus from Christ, and leaving the ancient ordinary names of Christians, which you scorn as too common, you desire rather to be called Jesuits, a new name of your own framing, then Christians? As though there were some society of Jesus appropriated to one kind of men separated from other Christians; If there be, then is Christ divided, if not, then you Jesuits are too impudent to devise a new society.

you should distinguish auncient and later times. For graunt that the whole world had conspired with the Pope against Christ (which it hath not) that is no aduantage to you, nor preiudice to vs:^d whosoeuer forsakes the Gospell, he is necessarily diuided from the Church. To put to silence the oracles of the heathen Idols, and carry the name of Christ vnto the Gentiles, was no doubt a great worke, and a diuine worke: but that is none of your worke, for you haue filled the world with Idols, and as much as in you lay, ouerturned

You say either we or he preach a wrong Christ. This ⟨p. 322⟩of necessity must be so. But Luther preached the true Christ, storm the Pope never so much: look then what Jesus, what Christ you have amongst you? the true Christ it is not. I beseech you, Campian, for Christs sake consider well whom you have forsaken, to whom you have betaken you, into what danger you have cast your self. But you will tell us who is the true Christ, I listen to hear it: let him b• true Christ, and on their side, by whose bringing in Dagon's neck was broken. With a good will. Christ by us preached, hath within these few years thrown down an infinite sort of your Dagons: for so soon as Christ accompanied with his Gospel got footing in any place, your Dagons out of hand fell down, and had not only their arms and legs broken, but necks also. Patrick in Ireland, and Palladius in Scotland, what they were I mean not to search. We Englishmen, I grant, received much good by Austen the Monk, and much evil also and superstition which he brought in with him. It is plain that we had received the Christian faith in Brittany many ages before his coming hither. How it was by him increased or hindered, I will not say. But he lived six hundred years after Christ; which as I judge was not the purest time of the Church, but as others affirm, the age was most corrupt.

You say either we or he preach a wrong Christ. This ⟨p. 322⟩of necessitie must be so. But Luther preached the true Christ, storme the Pope neuer so much: looke then what Iesus, what Christ you haue amongst you? the true Christ it is not. I beseech you, Campian, for Christes sake consider well whom you haue forsaken, to whome you haue betaken you, into what danger you haue cast your selfe. But you will tell vs who is the true Christ, I listen to heare it: let him b• true Christ, and on their side, by whose bringing in Dagons neck was broken. With a good will. Christ by vs preached, hath within these few yeares throwne downe an infinite sort of your Dagons: for so soone as Christ accompanied with his Gospell got footing in any place, your Dagons out of hand fell downe, and had not only their armes and legs broken, but necks also. Patrick in Ireland, and Palladius in Scotland, what they were I meane not to search. We Englishmen, I graunt, receiued much good by Austen the Monke, and much euill also and superstition which he brought in with him. It is plaine that we had receiued the Christian faith in Brittany many ages before his comming hither. How it was by him increased or hindred, I will not say. But he liued sixe hundred yeares after Christ; which as I iudge was not the purest time of the Church, but as others affirme, the age was most corrupt.

Now to conclude, because to prosecute all were infinite, you gather a heap of witnesses together, the Universities, written laws, the common fashions of all people, choice of Emperors, kingly rites, orders of Knighthood, habits, church windows, coins, gates, houses, all things great and small, unto all which I answer in a word, if an Angel from heaven should preach unto us an other Gospel then that which Christ hath taught, the Apostles published, our Churches now profess, we would reject and detest it, much less do we stand upon these toys of yours, ⟨p. 323⟩and ma••ers of •o•om•nt. The flourishing Universities, ancient law•, and i• all kinds, monuments of great antiquity, all these afford unto us an open testimony of the truth we profess. Thus have we heard your ten-fold Apology, wherein I perceive you have bestowed no small diligence; how you have therein prevailed, I leave the judgement to others. If you have satisfied none more therein then our University men, I can assure you, you have lost your labour, and are disappointed of your hope. For my own part though in this case I profess my self your adversary, yet your person (Campian) I love as far as a Christian may love a Jesuit. And I pray God the Father of Jesus Christ, that he would open the eyes of your mind, and direct you in his ways, least you cast away that silly soul so dearly bought which you desire to save. Therefore leave off to resist the truth, and wittingly to •ick against the prick, you cannot by force stop the waves of the sea, you cannot darken the beams of the sun, nor restrain the arm of God. Falsehood driven back shall give place, and truth at the length (resist while you will) shall have the victory.

Now to conclude, because to prosecute all were infinite, you gather a heape of witnesses together, the Vniuersities, written lawes, the common fashions of all people, choyce of Emperours, kingly rites, orders of Knighthood, habites, church windowes, coines, gates, houses, all things great and small, vnto all which I answere in a word, if an Angell from heauen should preach vnto vs an other Gospell then that which Christ hath taught, the Apostles published, our Churches now professe, we would reiect and detest it, much lesse do we stand vpon these toyes of yours,

The Conclusion unto the University men.

The Conclusion vnto the Vniuersitie men.

Campian (most worthy men) would present this gift of his unto you, which of what worth it is you can best judge. I will not go about to turn or alienate your affections from him, whom I know more firmly resolved, then that any such slender reasons can any whit move you. He may (I grant) make some show, and get some applause from the unlearned multitude; but that he should be able to beguile you, or cast a mist before such and so great ⟨p. 324⟩judgements, if I should suspect it, I should be too in••tio•s to the Universities. Therefore I a• well content that Campian have such place is your conceits and affections, as he can procure, and refer the censure of the matter most willingly unto you. This work he composed at vacant times us he travelled, if we may believe him of his word. He would not seem to write any thing purposely and ••• rately, wherein he both apparently distrust his cause, and bewrays the vanity of his disposition. For whereas before he had prepared it with great deliberation, and brought it into England from Rome, he would seem to us to have penned it on a sudden, at idle times in his travail, which plainly shows the badness of his cause, and argues more then ordinary arrogance. But this is ordinary with our Papists, to pretend all their writings are done of a suddaine, and ex tempore, hoping thereby to be easily excused in their errors: besides they will hereby make us believe, that when they write more deliberately, and take greater pains, then their writings shall be unanswerable. After Bishop Jewell that famous preacher of the truth, had challenged all Papists, and called them to the trial of antiquity, some years ago, certain books were published by men of great name, Harding, Rastall, Dorman: but observe their notable policy. When they had been full three years in preparing their answer, and at length had finished somewhat, fearing they should be but lightly respected by the learned and circumspect reader, they dissembled their intent, alleging that they were written in hast, not with purpose of publishing them, but only to satisfy the particular request of some private friends, what could they have feigned more foolishly, or affirmed more featefullie?

CAmpian (most worthy men) would present this gift of his vnto you, which of what worth it is you can best iudge. I will not go about to turne or allenate your affections from him, whom I know more firmely resolued, then that any such slender reasons can any whit moue you. He may (I graunt) make some shew, and get some applause from the vnlearned multitude; but that he should be able to beguile you, or cast a mist before such and so great

But Campian thought good to follow their politic example, affirming this work of his was made by ⟨p. 325⟩the way […] hours, when he at great leisure had prepared is beyond the seas. And yet the matter of the book, the manner of his stile, and his whole gift (as he calleth it) is such, as I easily believe it was rather done in great hast, then by mature deliberation. For what […] these his •en reasons, but a little sum of slanders, laid, and drawn together out of the books and lectures of Lindane, Sanders, Canisius, Melchior Canus, Bellarmine, in composing whereof, Campian might easily make hast, especially seeing his greatest care was not how true, but how slanderous all things were that he should set down. For I doubt not, but you that are the learned of the Universities, perceive by this time that those things written in this book by Campian, are such, as for the matter are most untrue, for the stile, spiteful and malicious. I testify before God, and I call heaven, earth, and whatsoever creatures in the world to witness, that either there is no truth, or those things thus by Campian propounded are most false. View it well, search it, and know it altogether, Campian is an adversary, and deceitful, trust him not, he is deceived himself, and laboureth to deceive you. By him none can be deceived, but such as willingly will be entangled with error. Al things he hath, are common, only his audaciousness, in affirming, and feigning any thing, it is strange and incredible. If it were fit that he should be respected more then Luther, then Calvin, then Christ himself, the teacher of truth, then he had some cause to hope: but seeing this is unmeet and unreasonable, he can prevail nothing at all with you, by his reasons. Night remains till the day be light, but the Sun rising darkness is dispelled; and the truth appearing, falsehood vanisheth.

But Campian thought good to follow their politique example, affirming this worke of his was made by ⟨p. 325⟩the way 〈…〉 houres, when he at great leisure had prepared is beyond the seas. And yet the matter of the booke, the manner of his stile, and his whole gift (as he calleth it) is such, as I easily beleeue it was rather done in great hast, then by mature deliberation. For what 〈…〉 these his en reasons, but a little summe of slanders, laid, and drawne together out of the bookes and lectures of Lindane, Sanders, Canisius, Melchior Canus, Bellarmine, in composing whereof, Campian might easily make hast, especially seeing his greatest care was not how true, but how slanderous all things were that he should set downe. For I doubt not, but you that are the learned of the Vniuersities, perceiue by this time that those things written in this booke by Campian, are such, as for the matter are most vntrue, for the stile, spitefull and malitious. I testifie before God, and I call heauen, earth, and whatsoeuer creatures in the world to witnes, that either there is no truth, or those things thus by Campian propounded are most false. View it well, search it, and know it altogether, Campian is an aduersary, and deceiptfull, trust him not, he is deceiued himselfe, and laboureth to deceiue you. By him none can be deceiued, but such as willingly will be intangled with error. Al things he hath, are common, only his audaciousnes, in affirming, and faining any thing, it is strange and incredible. If it were fit that he should be respected more then Luther, then Caluine, then Christ himselfe, the teacher of truth, then he had some cause to hope: but seeing this is vnmeete and vnreasonable, he can preuaile nothing at all with you, by his reasons. Night remaines till the day be light, but the Sunne rising darknes is dispelled; and the truth appearing, falshood vanisheth.

God the father of lights, the only teacher of heavenly wisdom, vouchsafe us his spirit, that ignorance ⟨p. 326⟩and deceive•••• error being […] we may hearken to the voice of that g•••• Shepherd, avoid the enticements and b••tes of Antich••••, and may know God the Father in Christ Jesus, to whom with the holy Spirit, be all praise and glory as•••ed for ever.

God the father of lights, the only teacher of heauenly wisedome, vouchsafe vs his spirit, that ignorance ⟨p. 326⟩and deceiue•••• error being 〈…〉 we may harken to the voice of that g•••• Shepheard, auoid the inti••ments and b••tes of Antich••••, and may know God the Father in Christ Iesus, to whom with the holy Spirit, bee all praise and glory as•••ed for euer.

FINIS.

Errata.

Pag. 29. li•• •1. put in, called. p. 42. in the note l. •. read• •• cite. p. 43. l. 1. r. M•lito. p. 43. not• l. 36. r. them. p. 53. the not• should be referred to pag. 54. p. 70. l. 1. r. Macari•s. p •3. l. 41. r. 275. p. 83. nota. l. 18. r. 294. p. 100. l. 11. r. the. ibid. l. 23. r. reserved. p. 104. l. 17. r. words. ibid. l. 37. r. the. p. 1••. l. 17.•• Maslovius. p. 137. l. 5. r. principle p. 148. no•• l. •.1. hold. p. 15•. nota l. 2•. r. d••. p. 161. l. 2. the superiori •, should be in p. 260. at forbiddeth. p. 1•6. l. 32. r. Orosius. p. 168. l. 20. r. Pope. p. 17•. l. 10. r. as though. p. 176. l. 29. r. when. p. 186. l 21. r. lucre p. 18• l. 13. r. ••cking. p 235. l. 25. put in, of hell p. 243. l. 10 r. meddling p. 253. l. 2•. ••e superior •, should be in l. 17. a•, belee••. p. 260 l. […] in, where are they now? p. •61. l. 23. r. fast. p. 266. l. 17 […] p. 290. nota l. 13. r. your. p. 292. l. 10. r. Sylvester. p. 298. l. 17. r. world. p. 305. l. 1. r. 1•. p. 310. nota, l. 9. r. Pauli. ibi. l. 14. r. 7.