Answer to Campian the Jesuit, Reasons · Answer 4
WILLIAM WHITAKERS. The anſwere to the fourth Reaſon.
THE next place is concerning Councels, not much differing from the former; for what is a Councell but the flower, and as it were a little modell of the whole Church? And therefore whatſoeuer may be ſaid of Coū cels, it appertaineth to the nature of the Church; but when as theſe for more plainnes ſake, are ſometimes diſtinguiſhed, I doe eaſily permit you to propound them diſtinctly.aDVR. But you coutemne the authority of the holy Ghost, ſpeaking by Councels, which al the auncient Fathers hauehave had in ſingular respect. WHIT. pag. 290. You accuſe vsus falſely, for howſoeuer we aſſent not with you, who make them ſhoulder the Scriptures with equall authority; becauſe we know that both they might, and alſo hauehave groſſely erred in many things, as the Fathers hauehave confeſſed, and yee your ſelues cannot deny; yet wherein they are conſonant with the Scriptures, we embrace their authority▪ and hauehave them in ſingular reſpect, and eſtination. And in preferring the Scripture before them, we follow but the example of the Fathers. August. de Baptiſ. contra Donat. lib. 2. cap. 3. idem contra Maxim. lib. 3▪ cap. 14. & de vnitat. Eccle. cap. 16. Hieron. in Galatas. Ambroſ. Epist. 32. Now the name of Councels is honorable, their credit ſingular, and their authority of great eſteeme, and you doe neuer more inſolently bragge, then in this place: for when you doe but name Councels, you thinke that you hauehave ſufficiently confuted your aduerſaries, and promiſe vntounto your ſelfe aſſured victory. Neither will I go about to extenuate the dignity of Councels, wōdering thatbDVR. Nazianzene d…d not iudge inturiouſly nor writet… bitterly of Councels, as you ſuppoſe; but only a…fi…med that the fraud and malice of the heretikes of thoſe times, hindred the aſſembling of lawfull Councels. WHIT. pag. 264. It ſeemeth you hauehave not read his Epiſtle, or but very ſle…gtly, …eeing he therein plainly ſet…eth downe two reaſons why he abſented himſelfe from the Councell, when he was called: f…ſt the weaknes of his body, and ſecondly, his iudgment concerning Councels: which was, that he thought ſuch aſſemblies were to be auoided, becauſe he had ſeene no good of any Synode, and that hereby occaſions of euils were rather increaſed then taken away. DVR. Yea but he hath ſhened his contrary iudgment vvriting his Cledonius. WHIT. Nothing leſſe: but only hee affirmeth that he vvould ſubſcribe to the Apollinarian heretikes, if they could proue that they vvere receiued of the vveſt Councell; vvhichwhich hee knevv they could not. Nazianzene, Nazianz. Epist. 4…. ad Procop. foreign.ſhould ſo vniuſtly iudge, and ſo iniuriouſly write of them. For he ſaith, that he had deliberated with himſelfe and fully reſolued to auoid Epiſcopall Conuocations, becauſe he had neuer ſeene a good iſſue of any Synode. Which howſoeuer it hath bin true of many, which by reaſon of the ambition, and buſie medling of ſome, hauehave not taken away auncient controuerſies, but rather hauehave ſowed the ſeed of new contentions: yet many Councels hauehave been approued and commended by their moſt wiſhed euent. Whereas therefore you appeale to Councels, we will follow you in many, & in their moſt weighty cenſures and decrees: for in all neither do you your ſelues iudge it neceſſary. But let vsus now heare you diſcourſing concerning Councels.
A waighty question, (ſay you) concerning lawfull cere…ies, was cleared in a Councell of the Apostles and Fld…rs aſſembled together. The children beleeued their Parents, and the Sheepe their Sheph…ard, commaunding in this forme of ſpeech; It bath pleaſed the holy Ghoſt and vsus. Where you make mention of a Councell moſt excellent, and aboue all exceptions: in which nothing was done raſhly, peruerſely, and factiouſly (as ſometimes in other Councels it hath been accuſtomed) but al things diuinely, and by the authority of the holy Ghoſt himſelf. and therfore if we did not beleeue this Councell, we were vnworthy of the name, either of children or of ſheep. This Councel reſolued that important queſtion concerning ceremonies, and freed the neckes of Chriſtians from that moſt grieuous yoke of Moſaicall rites: whereby the greater cauſe of griefe is offered vsus by you, who hauehave impoſed vponupon the Church, contrarie to the expreſſe commandement of this Councell, another yoke much more intolerable, then that of Moſes. For this is cleare and manifeſt, that the ceremonies brought into the Church by you, and impoſed vponupon the conſciences of men, are twice as many, as thoſe which in time paſt Moſes by Gods expreſſe commaundement inioyned vntounto the people of Iſraell.August. ad Ianuar. And this is that of whichcDVR. Anguſtine vvhen he vvrit this, did not after your manner carpe at Eccleſiaſticall ceremonies, but ſhevveth that be vvould not hauehave them inſtituted at eueryevery mans pleaſure. For in his firſt Epiſtle to Ianuariu… he thus vvriteth. If the vvhole Church vſe any of theſe, it i… inſolent madnes to diſpute, vvhether ſuch a thing is to be done or no? WHIT. pag. 296. Augustine condemneth the multitude of ceremonies in his time, and vvould hauehave vsus reſt contented vvith thoſe few ceremonies, vvhichwhich are commended vntounto vsus in the Scriptures. Ad Ianuar. Epist. 118. cap. 1. & Epist. 119.19. His vvords vvhichwhich you alleage, I vvillinglie embrace; for vve vſe and eſteeme thoſe ceremonies, vvhichwhich all Churches hauehave receiued as neceſſary for order and comelineſſe. But of this kind yours are not, neither can you vvreſt thoſe ſpeeches concerning the ceremonies of the Church to approue your Traditions: ſeeing the Church of Rome long ſince ceaſed to be the Church of Chriſt. Augustine long agone complained, namely that by the multitudes of ceremonies, the ſtate of Chriſtians, was become worſe then the ſtate of the Iewes themſelues, which if Auguſtine ſpake of the ceremonies of his time, how much more would he hauehave thus complained, had he ſeene the great multitudes, which were afterwards added to them. But if the Apoſtles and Elders according to the meaning & iudgment of the holy Ghoſt, did determine that thoſe ceremonies which the Lord himſelfe had ordeined, were to be aboliſhed, how intolerable is your boldnes, who contrary to the decree of this ſpirit, and Councell hauehave obtruded, vponupon Chriſtians your innumerable traditions and needles ceremonies. Did the Lord therfore aboliſh his owne ceremonies, that he might eſtabliſh yours? did he abroga… a few, that he might bring in a multitude? did he eaſe vsus of lighter, that he might impoſe heauier. Whereby it appeareth that the diuine inſtitution of this Councel, which, as it was before all other in time, ſo aboue all other in excellency, is moſt wickedly by you violated. And is it to be thought poſſible, that you, who hauehave demeaned your ſelues ſo impiouſly towards theſe Parents and Paſtors, will be more reſpectiue towards others? Nay there is not any Councell, which you hauehave not long ago trodden vnderunder feete, ſo that eueryevery one of you, are infoulded in a thouſand excōmunications. And dare you, Campian, notwithſtanding make mention of Councels, which if they were in any force, ſurely you ſhould no more be tolerated in the Church, then Publicans and Pagans. There followeth this, ſay you, for the rooting out of hereſie, the foure general Councels of the auncient Fathers, which were of ſuch ſtrength and authority, that a thouſand yeares ſince, they were had in ſingular account euen as Gods word it ſelfe. And we likewiſe doe freely confeſſe, that the authority of thoſe foure Councels was good and profitable.Luthe. de Concil. Reade what learned Luther hath writ of thoſe foure generall Councels, and ſo alſo you may know our iudgement of them. Notwithſtanding there is no reaſon why we ſhould aſſent vntounto Gregorie, Gregor. lib. 1. Epiſt. 24.who profeſſeth that he doth imbrace and reuerence theſe foure Councels, as the foure bookes of the holy Gospell. For this were rather to violate the Goſpell, then to reuerence the Councels. Although as I take it, Gregories meaning was, that what was decreed and concluded in theſe foure Councels, out of Gods word againſt Arriu…, Eu…onius, Macedonius, Nostorius, Eutyches, and Dioſc…ru…, that he firmely embraced, and would not ſuffer theſe decreet, which are approued by the Euangelicall writings, and in which this impious hereſie is condemned, to be reuoked and repealed no more then the Goſpell it ſelfe, neither can I imagine that it was Gregories purpoſe to affirme this of all theſe Councels, that the Councell of Nice, Conſtantin… ple, Epheſus and Chalced…n, were fully equall vntounto the holy Goſpell in authority and dignity. And ſo we our ſelues do not doubt, that thoſe things which theſe Fathers hauehave determined againſt thoſe heretikes, before named concerning the conſubſtantiall ſubſiſtence of the Father and the Sonne, of the diuinity of the holy Ghoſt, of the one perſon of Chriſt in two natures, are as true as the Goſpel it ſelfe; not becauſe theſe Councels ſo iudged and concluded, but becauſe in the Goſpell, the ſelfe ſame doctrine of faith is deliuered. Further you ſay, That alſo i… …r owne country, by our Parliaments, the ſame Councels retaine their auncient right. It is true indeed, that in theſe and all other things, which they propound, if they be conſonant to the holy Scriptures, they doe ſtill retaine their auncient right and dignity. But leſt you ſhould ſuppoſe that we did euer attribute thus much to theſe Councels, that we iudge all that to be neceſſarily embraced, whatſoeuer they hauehave decreed; heare you now what our Church hath thought and ordained of theſe generall Councels. Councels, not only may erre, but alſo ſometimes hauehave erred, In the Artic. of Religion, Artic. 21.and that in theſe things, which belong to the rule of piety, and therfore whatſoeuer by them is decreed as neceſſary to ſaluation, hath no vertus nor authority, vnleſſe it may be ſhewed that it is taken ou… of the holy Scriptures. Cite you now theſe words, and then conteſt (as you call it) your ſweet coūtry. And in like māner, this your moſt deare countrie in which you were borne, brought vp and graced, doth conteſt, intreat, and beſeech you, by all thoſe things, which are vntounto you moſt ſwee…e and beſt eſteemed, that you deſiſt any more in this b…dde cauſe to be troubleſome vntounto her; that you will no… corrupt her children with an impious and ſtrange religion; that you will make more preciou… account of her dignity, then of a forraine enemie: and that you would at length returne thither, from whence you hauehave ſtra…ed. And ſurely you would not contemne this ſpeech of your country, if you could, euen for a litle ſpace, lay aſide, that preiudicate opinion which you hauehave ſucked from Rome, and brought with you hither into England.
But let vsus heare, what is this your conteſtation? If, ſay you, you will re…erence theſe four… Councels, you will chiefely hon…r the Biſhop of the chief… S…, that is Peter. And ſo do we aſcribe great honour, vntounto Peter, and that worthily; neither doe we contend with you about him; but this affirme, that thoſe things which were proper vntounto Peter, cannot in any wiſe appertaine to your Pope, who was neuer like either Peter or Paul. And in truth what madnes is this, ſo inſolently to bragge of Peters great vertues, when in the meane time, you cannot proue that your Popes are indued with any ſuch? Do you ſuppoſe that any man that is in his right wits, will thinke that Peters faith, piety, and all the reſt of his vertues, hauehave bin deriued to your Pope by a lineall deſcent, from ſo many other Popes, of whom a great number, were not men, but monſters? This doubtleſſe is a groſſe dotage, and fit to be taken away,Quouis helleboro dignum. with the mad mans purge, and as one ſaith, for thoſe diſeaſes, reprehenſion is the best ma…r of cure. Should I entitle your Gregori… the 13. who now gouerneth at Rome, with the name of Peter? doth he teach? doth he feed Chriſts ſheepe? ſurely he cannot. Doth he performe the duty of an Apoſtle, or of a Biſhop? nothing leſſe. How therfore doth he demeane himſelfe? Sitting in the Vatican, he prouoketh to warre, moueth ſeditions, armeth ſubiects againſt their Princes, and filleth the whole world with vpro… ▪ Did Peter thus behaue himſelfe? is this to be Peter? can you deny that theſe things be true, and ſhall I then yeeld vntounto him the like honor, that is due to Peter, being ſo vnlike him in conditions? But let vsus further examine your words; You will (ſay you) chiefely honor the Biſhop of the chiefe Sea, that is Peter; but by what Councell doe you proue that neceſſary? you alleage the Councell of Nice Can. 6. In which there is not ſo much as any mention of the Biſhop of the chiefe Sea, or of Peter; neither in truth could any thing be produced of greater force againſt your Biſhop, then that decree of Nicene Synode: for it matcheth all Metropolitanes and Patriarkes in an equall ranke of honor with the Biſhop of Rome; neither doth it attribute any more to him, then vntounto ye Metropolitanes of Antioch, Alexandria, and the reſt of the other Prouinces. If you pleaſe, you ſhall heare the words of the Councell:Concil. Nicen. Can. 6. dDVR. This cauſe by you alleadged maketh much for eſtabliſhing the authority of the Romane Sea ouer all Churches. For vvhen as the Fathers to proue the authority of the Biſhop of Alexandria, alleage the cuſtome of the Church of Rome, they ſhew hereby that Alexandria dependeth vponupon Rome; as the mother Church frō which ſhe hath all her authority. And that this was their mind appeareth by the words of Paſchaſmus the Popes Legat in the Councell of Chalcedon, & is alſo proued by the 39. Canon tranſlated out of Arabicke into Latin. The ſame Fathers likevviſe aſſembled at Sardis approued the Supremacy of the Romane Sea. WHIT. pag. 299. Nothing could be alleadged more direct againſt the Romiſh Supremacy then this Canon, wherin their own proper limits of iuriſdiction are aſſigned to eueryevery Metropolitane. For if the Pope ſhould rule ouer the whole Church, it had bin abſur'd to limit eueryevery one their owne borders, wherein they ſhould hauehave ſupreame authority according to the cuſtome of the Church of Rome. Neither doth this proue the ſupremacy of the Romiſh Church, becauſe they alleadge her cuſtome and example, as you ignorantly inferre: ſeeing an example may be taken aſwell from an equall or inferiour, as from a ſuperious. It is no maruell if Paſchaſinus, being the Popes Legate, ſpake for the ſupremacy of the Romane Sea, neither is his teſtimony to be regarded, being a party. Your Arabicke Canon is meerely Arabicke, and not Nicene; for of this Councel there were only 20. Canons written in Greek, and not in the Arabian tongue. The Canon of the Councell of Sardis helpeth you not, ſeeing the Councell of Africke teſtifieth that i… was counterfeite.Let the ancient custome be in force, which was in Aegypt, Libya, and Pentapolis, that the Biſhop of Alexandria hauehave the chiefe dignity, ouer all theſe things: becauſe alſo this was the custome of the Biſhop of Rome: and in like manner at Antioch, and in the rest of the Prouinces, let the Primacy and authority be receiued vntounto the Churches.
You ſee (Campian) I ſuppoſe that no extraordinary prerogatiue hath been giuen to the Biſhop of Rome: and that his Prouince and Iuriſdiction hath been circumſcribed within determined bounds and borders.Ruffin. lib. Decim…. And after this ſame manner doth Ruffinus, (if you do not credit vsus) interpret this Canon. This Auncient custome is obſerued at Alexandria, and in the citie of Rome, that the Biſhop of Alexandria take the charges of Aegypt, and the Biſhop of Rome of the Churches of the cities neire adioyning. And therefore let the Biſhop of Rome take care of the bordering Churches of the neighbour cities, with which the Nicene Synode hath enioyned him to reſt ſatisfied; and hereafter let him not trouble himſelfe, with the care of our Churches, which appertaine not vntounto his charge. And ſo you ſee, that if you had been well aduiſed, you would neuer hauehave mentioned this Councell.Act. 4.16. But you adioyne alſo vntounto this the Councell ofeDVR. The Councell of Chalcedon ſtandeth ſo directly for the ſupremacy of the Romane Sea, that you ca with no ſhifts auoid it. For therein Dioſcorus, as for diuer, other faults, ſo especially for excommunſtating the Pope, vvas depriued of Epiſcopall authority, Act. 3. Beſides they writ thus to Pope Leo. He extē deth his madnes againſt him, vntounto whom the cuſtody of the vineyard is committed by our Sauiour, and againſt thee who laboureſt to vnite the body of the Church. Againe, they deſire that their decrees ſhould be confirmed of the ſame Pope. And Paſchaſinus ſaith that the Pope of Rome, vvhichus head of all the Churches, depriued him; becauſe as Lucentius addeth, hee preſumed to call a Councell vvithout the authority of the Apostolike Sea. WHIT. pag. 302. This councell is ſo far from confirming the Popes ſupremacy, that it plainly ouerthroweth it: for though Pope Leo with all earneſtnes oppoſed againſt the honor and dignity of the Biſhop of Conſtantinople, yet he obtein… of the Councell that degree of honor which he deſired, which he could not hauehave done if the Councell had acknovvledged the Popes ſupremacy. Concerning Dioſcorus, he was depriued for many notable crimes, as murther, blaſphemy againſt the Trinity burglary, adultery and excommunicating the Pope; and you make this laſt a ſpeciall cauſe of his depriuation, as though it were a more heinous crime then murther, adultery and blaſphemy. Therein aduauncing your Pope, as your manner is, aboue the bleſſed Trinity. The committing of the vineyard to Peter, maketh nothing for your Pope, who is not Peter, nor any thing like him. Proue that it was committed to the Pope and you ſay ſomething. The confirmation of the decrees was not a thing proper to the Pope, but alſo appertained to the other Patriarckes and Metropolitanes; yea to the Emperors. Paſchaſinus and Lucentius accuſing Dioſcorus, ſay not a word of the Popes ſupremacy, although they were the Popes Legates. And whereas he calleth Rome the head of all the Churches, his meaning was, that it was the firſt, greateſt, and moſt famous Church. Chalcedon, that thereby you may proue that the chiefe honour is to be aſcribed vntounto the Biſhop of the chiefe ſea, that is vntounto Peter. I graunt, Campian, that this ſea in time paſt, was had in the chiefe place of honour, and I know very well that the chiefe dignitie was attributed to the Biſhop of this ſea; the reaſon whereof you may eaſilie perceiue out of the ſelfe ſame Councell. For this was not done by any commaundement of Chriſt, that the Church of Rome ſhould excell in dignitie, all other Churches of the world: but the Fathers teſtifie, that the cauſe why that Citie was inueſted with greater priuiledge than others, was this, becauſe it was the chiefe ſeate of the Empire. You may finde the words themſelues in the ſame acte which you cite.Act. 16. But if (as you ſay) the Church of Rome ought to hauehave the preheminence aboue all other Churches in the world, in diuine authoritie, what then ment the Chalcedonian Fathers, to affirme that there were ſome prerogatiues graunted vntounto that Church, for this cauſe alone; in that Rome was the head of the Empire, and therefore they thought that the Biſhop of that Citie, which was the Empreſſe of the world, was worthie of ſome more honour than others? And this honour to ſpeake of was onelyonly this; that the Biſhop of Rome ſhould hauehave the preheminence of place in Councels, the prioritie of ſpeech in deliuering his opinion, and the precedence in rancke and place. And thus neither doe we our ſelues, now much enuie this honour to the Romane Biſhop, but that if ſo it pleaſe him, he may enioy it; ſo that he doe not (becauſe he hath the chiefe place) imperiouſlie tyranize ouer his brethren, as he hath done for many ages, and perſwadeth himſelfe that he may doe it lawfully. But ſeeing it pleaſeth you to obiect vntounto vsus, the Coūcel of Chalcedon, that you may challenge the chiefe honor, as due to your Biſhop of the chiefe Sea, before I proceed further, I would gladly you ſhould reſolue me in this queſtion, why thefDVR. This was not the iudgement of the whole Coū cell, but of certeine men. Neither did the Conſtantinopolitanes require that their Sea ſhould be of equall authority with the Sea of Rome, but that it ſhould hauehave the like ſoueraignty in Eccleſiasticall matters, and obtain… the next place to it. WHIT. pag. 306. This was the iudgment of the whole Councell, except the Popes owne Legates Paſchaſinus, Bonefacius, and Lucentius, who in vaine oppoſed: for the decree runneth thus. Theſe things we all ſay, theſe things pleaſe vsus all. And contrary to your aſſertion, theſe Fathers decreed that the Biſhop of Conſtantinople ſhould be matched in equall priuiledge, with the Biſhop of Rome; which equality of priuiledges, cannot ſtand with the vnequality of authority. Neither did prioritie of place proue, that the Biſhop of Rome had any priority of authoritie, ſ…ing this was only for orders ſake: otherwiſe by the ſame reaſon the Biſhop of Conſtātinople ſhould hauehave had the like authority ouer the Biſhop of Alexandri…, becauſe he ſate aboue him. Fathers of this Councell, made the Sea of Conſtantinople, equall to the Sea of Rome? for ſo they decree, and diffinitiuely determine: that ſeeing great priuiledges were graunted to the Church of Rome, in reſpect of the Empire of the citie, they thought it a matter of great equity, that the new Rome that was now graced with the Empire and Senate, ſhould enioy the ſame priuiledges which old Rome had done. And although the Biſhop of Rome did moſt earneſtly contend and labour, that the Biſhop of Conſtantinople might not be made his equall, yet he could not by his beſt meanes effect his deſire, but that the decree of the Councell preuailed, which had equaliſed the Biſhop of Conſtantinople, with the Biſhop of Rome. And therefore me thinkes you hauehave but ill defended the honor and dignity of your Biſhop, when you alleadge the decree of that Councell. Moreouer, the Councell ofgDVR. The filth Canon of the Councell of Conſtantinople, aſcribed greater honor to the Romane Sea, then to any other. WHIT. pag. 311. This honor was only of precedence and place, and not of authority; as plainly appeareth in the words of the Councell it ſelf…. Chap. …8. and in that the like prerogatiue was graunted in the next place to the Biſhop of Conſtantinople, and therefore by the like reaſon he might …rrog… authority ouer the whole Church. Conſtantinople which you alſo cite,Canon. 5. decreed no other thing for the Romane Sea, then that the Biſhop of Conſtantinople ſhould hauehave the prerogatiue of honor next to the Biſhop of Rome. And this we alſo confeſſe, that in times paſt the Prouinces were ſo diſtributed, that Rome had the chiefe, Conſtantinople the next, and ſo eueryevery one in their owne order. But what maketh that to this cauſe, which we hauehave now in hand? For this is not the honor which the Biſhop of Rome challengeth vntounto himſelfe: this not the height of power and maieſtie which he ſo often arrogateth.Epheſ. Conc. in Epiſt. ad Nestor. The Councell alſo ofhDVR. In the Councell of Epheſus diuers things are conteined, vvhichwhich approue the ſupremacy of the Sea of Rome, &c. WHIT. pag. 313. Campian cited the Epiſtle of the Councell to Nestorius, wherein there is nothing which any way fauoureth the Popes ſupremacy; the which you perceiuing, do rake together other fragments concerning things which are not in controuerſie, and leaue out thoſe points which make againſt you. Epheſus is alleadged by you with as litle reaſon, ſeeing it aſcribeth nothing to the Biſhop of Rome, which did not alſo agree to other Biſhops: for if you take hold on this, that Celestinus the Biſhop of Rome, was called the holy preſident, & moſt reuerend Father, becauſe he threatned to excommunicate Nestorius, vnleſſe he abiuted his hereſie; theſe things are cōmon vntounto the Biſhop of Rome with others: neither was he only intitled reuerend, neither could hee alone pronounce iudgment againſt heretikes. But if theſe would rather pleaſe you; This is the faith of the Catholike and Orthodoxall Church, vntounto which all the Orthodoxall Biſhops giuegive their aſſent; you interpret theſe words amiſſe. For in theſe words all the Orthodoxall Biſhops are ſaid not to aſſent to the Church, but to the faith: and that faith, which the Fathers in thoſe their letters embraced, all Orthodoxall Biſhops in eueryevery place hauehave approued, and we alſo do defend.
But what now followeth in your conteſtation? Thou wilt (ſay you) acknowledge the vnbloody ſacrifice of the body and blood of Christ on the Altar. And for this you cite the 14. Canon of the Nicence Coū cell, in which there is not ſo much as any mention made neither of vnbloody, nor ofiDVR. The word Sacrifice is in the 14. Canon of the Nicene Councell. And in the inſtitutions of this Councell, it is ſaid that the Lambe of God is on the holy table, which is offered of the Priests without blood, &c. WHIT pag. 316. It is not to be found in the words of the Councell in the Greeke, but they are your words of the Trāſlator. And cōcerning the inſtitutiōs, their authority was alwaies doubtfull in the Church, neither do they make for you, ſeeing we grant that in the right vſe of the Sacrament we receiue the Lambe of God, Sacramentally. ſacrifice, nor of Altar. But Deacons are there prohibited to arrogate ſo much vntounto themſelues, that Biſhops or Prieſts being preſent, they ſhould take vponupon them to adminiſter the Sacrament of the Lords ſupper, becauſe it was not lawfull for Deacons to deliuer the Lords body vntounto Prieſts. Now it is an vſuall thing to call bread the Lords body, becauſe it is a Sacrament of the Lords body; neither in the meane time do I deny that the ſupper of the Lord is called by many of thekDVR. The teſtimonies of the Fathers which you alleadge, vvherein the Sacrament is called an vnbloody ſacrifice, make nothing for you: ſeeing that vvith them is called vnbloody, not that is vvithout blood but vvithout effuſion of blood. WHIT pag. 318. The word foreign, vnbloody, vſed by them, ſignifieth ſuch a thing as hath no blood in it. If therefore this be foreign, an vnbloody ſacrifice, as the Fathers call it, then it is a Sacrifice without blood, and not only without ſhedding of blood. Againe if it be a ſacrifice wherin no blood is ſpilt, then is it not the ſacrifice of Chriſt; for in this blood was ſhed: nor any true ſacrifice, for there is no ſacrifice that hath blood without the ſhedding therof. Heb. 9.22. auncient Fathers, an vnbloody ſacrifice: both becauſe wee retaine the myſteries of Chriſts death without any blood, & alſo offer vp praiſes & thankſgiuing as it were for ſacrifices vntounto God; and therefore Cyrill ioyneth in the ſupper, theſe together, vnbloody ſacrifices and praiſes. Cyril. ad Regin. Euſebius de Demon. lib. 1.And Euſebius writeth, that we build an Altar to the Lord, of vnbloody and reaſonable ſacrifices, according to the new mysteries. Now if you aske what manner of vnbloody ſacrifice this is, let Euſebius himſelf anſwer you in his own words. He hath deliuered vntounto vsus, a lDVR. Euſebius doth not call it a ſacrifice, becauſe it is a ſole & bare memoriall of the new Testament, as you ſuppoſe: but becauſe vvee offer an vnbloody ſocrifice, for a memoriall of a bloody ſacrifice. WHIT. pag. 323. Neither doe I affirme it, for this is not a bare memoriall, ſeeing the thing it ſelfe, thereby ſignified, is therin cōteined in the right vſe of it. But withall I deny that this memoriall is the ſame ſacrifice which Chriſt offered, as you would hauehave it; for how can a ſacrifice be ye ſelf ſame with it of which it is a memorial? If therfore this be an vnbloody ſacrifice, thē it is not the Sacrifice which Chriſt offered, which was bloody, & the memorial of no other ſacrifice. See Euſ. de Demon. l. 1.memoriall of his death, which we offer vntounto him in place of a Sacrifice. Again, you propound the eleuenth act of the Councell of Chalcedon, which conteineth nothing at all, which appertaineth to this matter in hand, neither that place of Socrates which you quote.Lib. 1. cap. 8 You might hauehave dealt better and more ſimply, if you would hauehave cited the words themſelues, and not only quoted vncertaine and confuſed notes in ye margent: but you feared leſt you might hauehave bin too eaſily diſcouered, vnles you had masked your ſelfe vnderunder the vizard of deceite.
But let vsus examine the remainder of your conteſtation: Thou wilt pray (ſay you) vntounto the Martyrs and all the Saints, that they would mediate for thee vntounto Chriſt. Thou wilt reſtraine effeminate Apoſtataes from wicked copulation. Whether the Martyrs and heauenly Saints pray vntounto Chriſt for vsus or no,mDVR. You cā not be ignorant of this, that the Saints pray for vsus, if in the doctrine of faith you inſist in the ſteps of the Fathers. WHIT. p. 328. We are ignorāt therof becauſe there is no ſuch thing cōteined in the Canonical Scriptures, which ſhould not hauehave bin omitted if the ſpirit of God had thought this knowledge neceſſary. Neither is it con…ouerſed what the Fathers thought of it; not doth it follow becauſe they hauehave care of vsus, they pray for vsus; neither if they do pray, therefore we ſhould pray vntounto them. we know not: but certaine it is, that they arenDVR. We knovv the bleſſednes of the Saints in heauen, and therefore they are not ignorant of our miſery in earth. Againe, Christ hath reueiled vntounto the Saints liuing on the earth, diuine and heauenly things, and therefore he reueileth to the Saints in heauen, vvhat is done in earth. WHIT. pag 330. Although we generally know that the Saints in heauen are bleſſed, yet we know not their particular ſtate, their actions, the manner & degree of their happines: and therefore if your argument be good, it confuteth your ſelf; ſeeing therfore it followeth, that they likwiſe are ignorant of our particular ſtate & actions. Moreouer Chriſt reueiled to the Saints on earth, heauenly things, but not what was done in heauen, only he made thoſe diuine myſteries knowe vntounto them, which were neceſſary to ſaluation; whereof it followeth not that he reuealeth to the Saints in heauen, what is particularly done on earth, vnles you can proue that there is the like neceſſity of this knowledge. ignorant of thoſe things we doe. And therefore we rather goe vntountooDVR. S. Paul deſireth the Romans and Corinthians to pray for him, and therfore vve may deſire the ſame of the Saints in heauen. We knovv that vve obtaine all in the name of Christ, but ſeeing all are not in like grace vvith God, the Fathers and vve hauehave made choiſe of thoſe vvho are most gratious. WHIT. pag. 336. The firſt part of your anſwere confuteth the latter, vnles you will ſay that Paul was leſſe gratious with God, then the Romans and Corinthians; and both are weake & of no value: for firſt Paul praieth not to them as you do to Saints, but only deſireth them to performe a mutual Chriſtian duty, which the Saints liuing, who are acquainted with one anothers eſtate and wants, ought not to neglect: if he had made the likeſuite to a Prophet departed, Iohn Baptiſt, or Iames ſlaine by Herode, you had ſomewhat to ſay. Laſtly if thoſe are to be made choiſe of for mediators, who are in greateſt grace with God, to whom ſhould we goe but vntounto Chriſt his dearely beloued Sonne, in whom God is well pleaſed and we reconciled? Eph. 16. Matth. 3.17. Ioh. 14.6. 1. Tim. 2.5. Chriſt, and pray vntounto him alone, who both knoweth our wants, and alſo will and can grant vntounto vsus ſuch things as we deſire. You if you pleaſe may ſeeke after the pirling ſtreames, but wee will draw out of the fountaine it ſelfe, neither doe we regard the inueterate cuſtome of praying vntounto ſaints (for though this cuſtome is auncient; neuertheleſſe, it hath flowed from the well-head of humane ſuperſtition, and not from diuine authoritie:) and whereas you adioyne your conceit concerning the reſtraining offeminate Apostataes from wicked copulation; and for this purpoſe alleadge ſome Canons of the Councell of Chalcedon:Concil. Chale. can. 4.15.23. in this you follow your olde wont: for there is only one Canon to be found againſt miniſtring widowes, which after they had taken vponupon them the office of miniſtration, married againe: but how vniuſt this law is, it may eaſilie appeare.1. Tim. 5. For when as Saint Paul would hauehave theſe widowes to bepDVR. There is nothing determined in the Scriptures concerning the age of vviddovves. That vvhichwhich S. Paul vvriteth, vvas profitable for the inſancie of the Church; but vvhen the Goſpell had taken deeper …oot in mens harts, they began to preferre cōtiuency before marriage. WHIT. pag. 337. Your impudency is to be admired, ſeeing S. Paul hath plainly determined that they ſhould bee fixtie yeares of age at the leaſt, 1. Tim. 5.9. neither were ſuch Apoſtolicall conſtitutions to indure only for a time, but vntill the comming of Chriſt, as appeareth. 1. Tim. 6.14. And whereas you ſay the Goſpell after the Apoſtles times, tooke deeper roote in mens minds, it is meerely falſe; it was indeed further propagated, but the Church was neuer in after ages indued with the like meaſure of grace, and extraordinarie giftes, as it was in the Apoſtles times, when they receiued the firſt fruits of the ſpirit. And I would pray the Reader to conſider that Duraeus doth confeſſe, that in the firſt age of the Church ſingle life was not ſo much deſired of moſt, and in later times they onelyonly beg…n to preferre continency before matriage. But how much better it had been to hauehave kept the Apoſtolike inſtitutions, and to hauehave chaunged compelled continency for lawfull and holy marriage, the lamentable euent hath ſufficiently proued. ſixtie yeares old at leaſt; this Canon doth admit of thoſe who are but fortie: and yet notwithſtanding permitteth them not to marrie. But you will ſay they hauehave vowed ſingle life: Firſt, proue that they ought to make any ſuch vowe, and then, that if they ſhall perceiue, they can by no meanes performe their vowe, that they hauehave done otherwiſe then they ſhould when they married.qDVR. You ſay, to vovv that vvhichwhich vve cannot performe, is to mocke God; but this vve may performe, ſeeing God beſtovveth the vertue of continencie vponupon thoſe, vvho ſeeke it by faſting and prayer: and ſeeing the veſtall Nuns and Aegyptian Prieſts atteined vntounto it, and vvines alſo, vvhen their husbands are longe abſent vponupon neceſſary occaſion. WHIT. pag. 340. God granteth not all things wee pray for, but thoſe things which hee hath promiſed, as appeareth in the example of S. Paul 2. Cor. 12.8. But we hauehave no promiſe of the gift of continency; yea cōtrariwiſe Chriſt hath taught vsus, that all are not capable of it, but thoſe only to whō it is giuen Matth. 19.11. & the Apoſtle ſaith that it is a gift proper to ſome onelyonly. 1. Cor. 7.7. and therefore wee hauehave no ground abſolutely to pray for it with aſſurance of being heard. The veſtall Nuns & Aegyptian Prieſts are fit examples for your imitation, who liued ſingle, but not chaſt: and yet the Veſtals might marrie when they were paſt thirtie yeares old; and ſome Aegyptian Prieſts, as appeareth, Gen. 41.45. Concerning the chaſtitie of wiues in their husbands neceſſary abſence, the reaſon is not alike; for it is one thing to impoſe vponupon our ſelues a voluntary neceſſitie, and another to vndergoe it when it is impoſed by God. God will keepe vsus in our waies, Pſal. 90.14. but not when wee raſhly thruſt our ſelues into needleſſe difficulties. To make a vow in things indifferent, which you cannot poſſibly performe, is to mocke God, and to commit the crime of impious temeritie: but to perſiſt in this wicked vowe is a double ſinne. And therefore that which the law preſcribeth is to be embraced: The best courſe in euill promiſes made, is not to obſerue them; and we are ſo to behaue our ſelues, as Bernard counſelleth his ſiſter. In euill promiſes keepe not touch. Bernard. ad Soror. de modo bene viuendi Serm. 62.rDVR. Bernard vvriteth not against the vovv of virginity, but only vvilleth vsus to breake a diſhonest vovv, neither is this booke, you knovv, thought to be his. WHIT. pag. 342. It is not much materiall who was the author, but his iudgement is to be embraced: ſeeing then that is a diſhoneſt vow, the performance whereof is ioyned vvith diſhoneſtie, it follovveth that the vovv of ſingle life is ſuch, vvhen as it cauſeth men to burne in the flame of luſt, and therefore is rather to be broken then obſerued.In a diſhonest vowe change thy purpoſe. Doe not performe that which thou haſt vowed vnaduiſedly; for that promiſe is impious which is wickedly performed. Now what can be more wicked and odious in the ſight of God, then to be inwardly inflamed with the fire of luſt, and to refuſe that lawfull mean… whereby it might be quenched? But you are alwaies harping vponupon this ſtring; that they are bound by the lawes of a vowe:Cyprian. lib. 1. Epist. 1. 1. Pet. 1. therefore let Cyprian make you anſwere.ſDVR. The words of Cyprian are not to be vnderſtood of Virgins already conſecrated vntounto God, but he willeth thoſe who will not perſeuere in virginitie, that they doe not conſecrate themſelues to Chriſt, but rather marry, WHIT. pag. 343. Cyprian ſpeaketh plainly of ſuch Virgins as vvere alreadie conſecrated, for hee reprehendeth ſuch as hauing conſecrated themſelues to Chriſt, did liue incontinently, and vvilleth them, if they vvill not perſeuere in chaſtitie, to marrie. lib. 1. Epiſtol. 11. And Eraſmus thought thus as appeareth by a marginall note of his. Here marriages are permitted to holy Virgins. If they hauehave by their vowe, conſecrated themſelues to Chriſt,1. Pet. 1. let them perſeuere honeſtly and chaſtely without any feined deuiſes. But if they will not or cannot perſe…ere, their beſt courſe is to marrie. And would Cyprian, thinke you Campian, hauehave giuen this counſell to Virgins, if he had iudged ſuch marriages wicked, or no better than publike inceſt, as you in your intemperate ſtile tearme it? And indeed how much more honeſt courſe were it for you Monkes and Friers, to auoid your too too publike and notoriouſly wicked fornication, by imbracing chaſte marriage? for ſo it might come to paſſe,Plus ſecund. as your olde Pope Pius was wont to ſay: That many of you might be ſaued in marriage, which are now damned in ſingle life: But he that is filthie, let him goe forward in his filthines vntounto his olde age; and let him that is holy, …lie vncleaneneſſe, and prefer ſanctimonie of life, before vice and wickednes. And theſe are the maine matters which you hauehave deliuered vntounto vsus, in that your graue conteſtation, and hauehave laboured to perſwade by interpoſing the authoritie of Councels. But you might hauehave conſidered (Campian) that the counterfeit names of Councels, ought to be of farre leſſe authoritie with vsus, then the moſt vndoubted truth of Gods word. And whereas you further affirme, that The Synods of other times, and namely that of Trent, are of equall authoritie and credit with thoſe first Councels: I muſt tell you, I beleeue you not, although you promiſe and take vponupon you to proue it, when need requires. You promiſe indeed much, but performe nothing. But here I intreate the godly Reader, and beſeech all Chriſtians, that they would attentiuely marke, what Campian here auoucheth, to wit, that all Synodes, and namely that of Trent, are equall to the foure generall Councels: which foure Councels, are bytDVR. Gregorie doth not match the foure Councels in equall authoritie vvith the foure Goſpels; but onelyonly ſaith, that as hee doth vndoubtedly and certainely beleeue the ſcriptures, ſo alſo the foure Councels. WHIT. pag. 348. Gregorie ſaith, that he doth imbrace and reuerence the foure Councels as the foure bookes of the Goſpell, Epiſt. libr. 1. Epist. 24. And what is this, but to make them equall? For if there bee any inequalitie, wo cannot imbrace and reuerence them both alike. Gregory, whom Campian citeth, marched in equall authoritie with the foure Goſpels: from whence it neceſſarily followeth, that all Councels of other times are of the ſame authoritie and credit with the foure Euangeliſts. I will not vrge this poynt further, neither will I now ſhake you vp, as you vſually doe Maſter Luther, but rather leaue you to bee beaten with the rod of mens ſilent iudgements. After this you being ſhadowed with this impenitrable ſhield of Councels, enter the liſts, and obſerue whether your aduerſarie conuaieth himſelfe; for ſo great a warrier you are, ſuch a skilfull Champion, and ſo fierce in fight, that aſſoone as you but ſhew your ſelfe, forthwith all your enemies betake them to their heeles; and eftſoones you declare how you meane to behaue your ſelfe in this fight, and what a great ſlaughter you intend to make. But take heede, Campian, leaſt that may worthilie be applied to you, which is ſpoken in the Prouerbes: He that is raſhly confident, before the conflict, is commonly a coward in the combate.
You ſpeake much of the dignitie of Councels, which we alſo acknowledge to be very great, but neuertheleſſe, the holy Ghoſt is not bound to multitudes of men, to ſtately preparations, nor to ſumptuous pompe. And we may often obſerue that in Councels there is much contending amongſt contrarie factions, and ſometimes the greater part preuaileth againſt the better. You ſay that Luther durſt preſume to affirme, that hee preferred the iudgement and ſuffrages of two good and learned men, before the Councels. And in truth why might he not preferre them; and who could iuſtly finde fault with that ſpeech? Seeing Gerſon the Moderator of the Councell of Conſtance, doubted not to preferre the iudgement of one man, before the whole Councell. uDVR. Gerſon did neuer preferre the iudgement of one man before a vvhole Councell. WHIT. pag. 349. It is vntrue, for he thus writeth. We ought rather to b… leeue in a point of …octrine a ſimple man not authoriſed, but yet excellently learned in the ſcriptures, thē the Pope. Againe a man thus learned, ought to oppoſe himſelfe againſt a generall Councell, if he perceiue that the greater part incline to that which is contrary to the Goſpel, either through malice or ignorance, Gerſ. de exam. doctr. 1. par. Conſiderat. 5.We are, ſaith he, to giuegive more credit vntounto a man learned in the holy Scriptures alleaging catholike authority, then to a generall Councell: Tit. de elect. can. ſignifi…ſti.which alſo Pa…ormitan hath confirmed, writing in this manner: We ought (ſaith he) rather to beleeue a ſimple lay man, alleaging the Scripture, than the whole Councell together. You ſay further, That Kemniſius dared to peiſe the Councell of Trent in the ballance of his owne giddie braine. But Kemniſius did not examine that Councell by his owne ſquare, but by the rule of Gods holy word: And what gained he? (ſay you) and anſwering your ſelfe in your owne queſtion, you ſay, nothing but infamie: If Kemniſius hauehave not your good word, it is no great wonder; for he hath atchieued that by his learning, vertue and induſtrie, that he may ſeeme worthie of enuie and hatred from ſuch as you are. But if true and deſerued praiſe be due to good deeds, he hath obtained an honourable reward; euen the euerlaſting glorie of a good name. Yea (ſay you) if he take not heede, he ſhall be buried with Arrius. But it behooued you, Campian, to trouble your head, rather about your owne, then Kemniſius his funerals: and take you heede, leaſt for your euill deedes, there be a ſepulchre prouided for you amongſt the damned.
Now here againe you begin more highly to extoll the Councell of Trent; as though we knew not the notable carriage and behauiour of that famous and goodly Synode. But for my part I eaſilie allow you to be ſo farre in louelove with it, neither in truth will I become your riuall.Sleidanus. Illyricus. Kemniſius. Caluinus. Ioan. Iuellus. Others hauehave ſpoken of it thoſe things that are moſt true: both how it was called, how handled, and how it was diſmiſſed; and therefore I will not goe about to refute your affections. Let it enioy, for me, that credit and eſtimation which it can. Although eueryevery one knoweth thus much, that it was not to bee eſteemed a Councell of the whole Chriſtian ſtate,An aſſemblie of certaine men. but rather a Conuenticle of a few men running together into the ſame place. There was there preſent a ſort of ſill…e Friers which did ſuſteine the greateſt part of the burthen, by diſputing, writing and playing the Orators. For as for the Biſhops and chiefe Cardinals, they buſied their heads about other matters, for which they were ſpeciallie aſſembled. But as I ſaid, let it be ſuch as it was, for I am not offended at your commendations. And let the Biſhops make their glorious bragges, that they long abode in that ſchoole; out of which as yet, as farre as I know, not many, either learned diuines or good Paſtors hauehave come. You alſo vſher in Antonie of Prage greatly congratulating with himſelfe; for you would needs ſhew him ſome kindnes, becauſe he made you a Prieſt. Well; Campian was created Prieſt by Antony Archbiſhop of Prage; ſurely I feare leſt you trauelled too far to buy ſuch baſe wares. But now you may celebrate your Maſſes, ſeeing you are ſhauen and annointed, and made a Prieſt.
Moreouer you demaund & exceedingly triumph, why your Aduerſaries called hither, and ſecured by the caution of publike promiſe, did not make all hast to come vntounto it? In which you are ſufficiently anſwered in the Apoligie of our Church. For what ſhould wee doe there? or to what end ſhould we vndertake ſo long a iourney, either that being mocked and abuſed, we might returne home againe, or being burned in the Councell, we ſhould pay for our raſhnes? For what place of diſputation was left amongſt thoſe, who had eueryevery man plighted their faith to the Biſhop of Rome, & had religiouſly bound themſelues by oath, that they would neuer either doe or ſay any thing againg his dignity and pleaſure? what therfore might be hoped for from theſe, which might draw any to the diſputation? beſides the*DVR. Iohn Huſſe was not called by the Councell of Conſtance, neither receiued from it any publike promiſe. And whereas you ſay that it was decreed in this Councell, that faith is not to be kept with heretikes, it is falſe. WHIT. pag. 352. The Emperour Sigiſmund gaue him his publike warrant, which the Councel moſt diſhonorably infringed. And after they had put Huſſe to death contrary to publike promiſe, they enacted a law that a promiſe made vntounto heretikes by the Emperour or by any King or ſecular Prince, ſhould not hinder any Eccleſiaſticall Iudges from proceeding againſt them according to law. Concil. Conſtant. Seſſ. 19. calamity of Iohn Huſſe of Bohemia, and Hierome of Prage, whom the Fathers burned in the Councell of Conſtance, brought iuſt cauſe of feare. And yet Huſſe came to the Councell, truſting in the protection of a publike promiſe. Yea but (ſay you) the Conſtantine Fathers made no promiſe, and therefore did not breake any. But Sigiſmonde the Emperor gaue his publike warrant, vntounto whom it was fit that he ſhould giuegive credit. Notwithſtanding, comming to the Councell, he was preſently apprehended and caſt into priſon, and pleading his cauſe before the Councell he was condemned and burned, although Sigiſmond ſtormed at it. Neither did hee flie, as you falſely report, neither in truth could hee eſcape: but thus this holy and innocent man was deuoured like a ſheepe by furious wolues. And what I pray you, did the Emperors authoritie, commandement, or publike warrantize profit him? The Emperor (ſay you) ſigned it, but the ſtate of Chriſtendome, greater than the Emperors, did repeale it. And who then can be ſafe, if the Emperors beare no ſway in the Councell? Neither doth the horrible murther of Iohn Huſſe, contrarie to a publike warrant of protection, ſo much diſcourage vsus from comming to your Councels, as that decree publiſhed by the Councell it ſelfe, That promiſe is not to be kept with Heretikes. Should I then beleeue you, who I know will keepe no promiſe? If I doe, ſurely I am worthy to periſh after the ſame manner. Hierome of Prage likewiſe came to the Councell of his owne accord, and making publike profeſſion of his faith, was burned. So that the caſe of theſe two, (than the which all Chriſtendome at that time had not any more holy or learned) ſhall remaine as a perpetuall monument of your treacherie and moſt horrible crueltie; and as a notable caueat vntounto all the godly, to beware of you for the time to come. Concerning Luther, whom you, curſed Frier, call the hatred of God and men, the hand and power of God himſelfe ſo defended him, that you could neuer hurt him. For will was not wanting to you for the deſtruction of Luther, but opportunitie. But he was ſafe (ſay you) vponupon the Emperors word: neither in truth durſt the Pope attempt Luthers death, after the Emperor had promiſed him ſafetie. For would Charles the fifth, thinke you, hauehave endured it? It was not behoofefull for the Pope to hauehave attempted any thing, whereby the Emperors faith might appeare falſified: for Charles would neuer ſo eaſilie hauehave put vp ſuch an indignitie as Sigiſmond had done in time paſt.
But (ſay you) they doe too much brag in corners, in which when they hauehave but ſounded three Greeke words, they would ſeeme to be very wiſe. They might perhaps ſeeme wiſe to you, who ſcarcely (as I ſuppoſe) can ſound three Greeke words. They cannot (as you ſay) indure the light, which would bring a Scholler into account, and would recall him into ſome place of reckening: and is this it, Campian, which you hunt after, a name, ſame, places of account, to be poynted at with the finger, and to be thus ſpoken of, This is the man aduanced to greatest grace, excelling in worth, and worthy place? Doth this grieue you that you are not highly eſteemed of, and doe not ſit in high place? Well man, proceede in your vertuous courſes, and goe forward in the way, into the which you are entred to your great praiſe, and there is good hope you may aſcend vntounto ſuch an high place as you are worthie of.
But wheras you deſire, That the Engliſh Catholikes may obtaine a Patent of impunity, if they louelove the ſaluation of their ſoules, ſurely you require a thing vniuſt & vnequal. For what liknes is there in this, that learned men ſhould aſſemble from all parts, vntounto a publike Councell, and that Runnagates ſhould be permitted to returne vntounto their countrie? We will (ſay you) with winged ſpeed haſt vntounto the Court, relying our ſelues vponupon the Princes word. And ſo indeed you ſafely may: for if ſhee giuegive her word, you may promiſe vntounto your ſelues aſſured ſecuritie. And I the more eaſilie beleeue you ſpeake the truth, ſeeing ſome of you already, hauehave haſted into the Gourt, hauing no promiſe from the Prince to reſt vponupon. But Campian, flie you rather to the Indians, that you may take a ſuruey of your Popes new Prouince: for our moſt wiſe Prince deſires no ſuch gueſts, but baniſheth you as farre as ſhe can from her.
But now at length you returne thither whence you hauehave digreſſed, and gloriouſlie conclude this poynt, concerning Councels: ſaying, The generall Councels make all for me, the first, last, and middle. You hauehave gotten an eaſie and ſpeedie victorie: I am almoſt perſwaded that you are become another Caeſar: V…ni, vidi, vici, I came, I ſawe, I ouercame; but this is not to dart your Iaueling, which you ſay is looped for the purpoſe. I ſee words as it were tied together with ſtrings, or rather franticke ſpeeches; but as yet I diſcerne no ſpeare: either a Iauelin, or a thongue, or ſtrength, or (which I rather beleeue) all theſe are wanting vntounto you. Surely we of the Vniuerſities, Campian, doe greatly deſire to trie how skilfully you hauehave learned to toſſe your ſpeare, and we hope it will come to paſſe, that you being pierced with our darts, will at length know and acknowledge your audacious temeritie and ſlothfull ignorance of this fight.