Reasons of a challenge sent to the universities of England, in matters of religion by Edmund Campion ; faithfully translated into English.

Reasons of a challenge sent to the universities of England, in matters of religion by Edmund Campion ; faithfully translated into English.

Table of contents

Title page

To the most Pregnant Wits of the two Famous Universities of Oxford and Cambridge.

The Heads of the Reasons.

The Reasons of the Challenge sent to the Vniversities of England, by Edmund Campion.

The Second Reason.

The Third Reason.

The Fourth Reason.

The Fifth Reason.

The Sixth Reason.

The Seventh Reason.

The Eighth Reason.

The Ninth Reason.

The Tenth Reason.

The Conclusion.

ERRATA.

§

§

[Page]

[Page]

REASONS OF A CHALLENGE SENT TO THE Universities of ENGLAND, IN Matters of Religion.

By Edmund Campion, Priest of the Society of Jesus.

Faithfully Translated into English.

Permissu Superiorum.

LONDON, Printed for Mat. Turner, at the Sign of the Holy Lamb in High-Holbourn. MDCLXXXVII.

To the most Pregnant Wits of the two Famous Universities of Oxford and Cambridge.

[Page]

[Page]

LAst year being come in a Mission to this Isle,Campions Epistle Dedicatory. 1581. according to my imployment (Renowned Champions) I found waves more Tempestuous a great deal on the English Shore than I left in the Britannick Ocean. By and by, when I had pressed farther into England, I saw nothing more common than unaccustomed Tortures, nothing more certain than unexpected Dangers: I recollected my self as well as I could, mindful of the Justice of my cause, and not forgetful of the times; and lest I should by chance be taken up before I was heard, I reduced the intentions of my mind into writing; I thought fit to declare to the World what I came for, what I zealously endeavour'd for, what kind of War I wag'd, and against whom I Proclaimed it; I had the Original Copy with me, which I was resolv'd should be taken with me if I was taken: I intrusted a friend with a Copy of it, who, contrary to my knowledge, communicated it to a great many more; my Adversaries Rudely seized the Book as soon as it was Published, passing their most malicious Censures upon it: That one man should Challenge them all in matters of Religion, although I should not stand alone in the Field in case I [Page] was ingaged for the Publick Faith. Hanmer and Charke answered my Challenges, and what then? disingenously all; for they made no material answer, but one which will never be approved of: We embrace your Proposals, the Queen Espouses them, make your application to her. In the interim they cry our your Society, your Seditions, your Arrogance, a Traytor, without doubt a Traytor. O Ridiculous! Why do Wise Men thus lose their labour and credit? But of these two, one for his fancies sake made Incursions into my Book, the last did more maliciously weigh the whole cause: The Book was published lately, being very plain, treating of our Society, of the injuries we sustained, and of the Province we now undertake; what remains therefore (since our Adversaries prepare Torments for me and not the Schools) but to prove the matter of Fact to you which Created so much Confidence in me, as to demonstratively show the sources of things. I would also exhort you, whom it concerns above all men, to take that care which Christ, the Church, your Country and Salvation requires of you; had I trusted in my Parts, Learning, Subtilty, Reading, Memory, and Challeng'd such a croud of Adversaries, I had been Vain and Arrogant, but I never regarded my self nor them, but considering the cause, I deem'd my self sufficient to uncloud the Sun at Noon Day; therefore pardon those heats of Zeal, which the honour of Christ, my King, and the invincible Truth have occasioned. Ye know M. Tullius, when Roscius did promise him a Victory, in case he would defend [Page] by dint of Argument, that Seven Hundred Miles could not be run in two days, did not only not fear the force and efficacy of Hortensius his Arguments, but even of those that were his betters, the Philippi, the Cottae, Antonii, and Crassi, who gain'd to themselves great honour in Rhetorick. Indeed there is some Truth so Transparent, that no Sophistry in words, nor Jugling in things can Eclipse: Moreover, that is more manifest which we undertake, than that supposition of Roscius, for if I can prove that there is a Heaven, that there are Saints, that there is one true Faith, that there is a Christ, the Victory is mine. May I not be then Couragious here? They may Martyr me, but they can never Baffle me, for I insist on those Doctrines which the Spirit hath Taught, which is never deceived nor overthrown. I beseech you that you would use the means whereby you might obtain Salvation, as for the rest I am not at all in suspence, but that I shall receive from those I Petition it of; if they will apply themselves to study, call upon Christ and be diligent, they will certainly find out the Truth, to the Confusion of its Adversaries: in the mean while it behoves us, who are so firmly grounded, to take the Field with a magnanimous Courage. I draw the Curtain here, because the rest which I have to say is Dedicated to you.

Farewel.

The Heads of the Reasons.

[Page]

1. HOly Scripture.

2. The Sense of Holy Scripture.

3. The Nature of the Church.

4. Councils.

5. Fathers.

6. Decrees of the Fathers.

7. History.

8. Paradoxes.

9. Sophisms.

10. All sorts of Witnesses.

The Reasons of the Challenge sent to the Vniversities of England, by Edmund Campion.

[Page]

ALthough there are Innumerable Arguments,First Reason, Holy Scripture. to Demonstrate our Adversaries Diffidence in their Cause, yet not any one so Material as their Violation of the Divine Majesty of the Holy Bible, which is the Authority I draw my Sword for, against Those, who after they have contemned the Votes and Suffrages of all other Witnesses, yet are reduced to that Non-plus, that they cannot subsist, unless they seize on SCRIPTURE, and deprive Her of her Stings. Indeed they do by their Actions insinuate unto the World, as though they were driven into very dangerous Streights, and were resolv'd in this so imminent danger of Shipwrack,Aug. b. 28. against Faust. and de c. 2. uti. cre. cap. 3. Mat. 1. Act. 1. to make their most Audacious Efforts for their Religions and their last. What induced the Manichees to reject the Gospel of St. Matthew, and the Acts of the Apostles? Distrust in their Cause. For at these Volumes they were Thunder-struck, who denied Christ Born of the Virgin Mary, and who feigned that the Spirit descended from Heaven upon Christians; when their Paracletus, a Diabolical Persian, started up. Why did the Ebionites divorce the Epistles of St. Paul? Iren. l. c. 26. Pres. on the Ep. of Jam. v. the book de cap. Bab. & Cent. 2. magd p. 5, 8 Jam. Geneva Bible. Tob. 12. Eccl. 15. 1 Matth. 12, 15. Distrust in their Cause: for these retaining their pristin Grandeur, their Ancient, though Polite Imbellishments were antiquated; which they, forsooth, had newly reformed. What Instigated Luther, that cursed Apostate, to Censure the Epistle of St. James as Contentious, bigg with Pride and Arrogance insipid, empty, and unworthy of an Apostolical Spirit Distrust in his Cause: For with this Particle of Scripture the Fiend was Wounded and Stabbed to the Heart, when he took up the Gauntlet for Justification by Faith only. What made Luther's Hell-hounds strike out of the Authentick Canon Tobias, [Page]Ecclesiasticus, Maccabees, and many others, with the same disgust? Distrust in their Cause. For with these Oracles they were most Eloquently reprimanded as often as they disputed of Guardian Angels, of the Liberty of free will, of the Faithful departed this Life, and the Intercession of the Saints. But is it so? Is there so great Infidelity, so great Confidence? when the Foot-steps of Antiquity and Authority are imprinted in the Church, Councils, Popes, Fathers, Martyrs, Empires, Peoples, Laws. Universities, Histories; by Scripture, they are resolved to put an end to Controversies, and lmbowel its very Body their only Buoy to Posterity, exenterating its most goodly and specious parts. For the seven Books of the Old Testament (to connive at small things) were spew'd out by the Calvinists, and the Epistle of St. James, and five others by the Lutherans, with the like Hickups of indigestion;viz. Baruch, Tobias, Judith, Wisdom, Eccl. 2. Mach. New Test. Ep. Jam. Ep. to Heb. Ep. of Jude. Ep. 2 of Pet. Ep. 2. and 3. of Joh. Lutherans in Pref. Magd. St. Aug. c. 2. c. 4. Kem. in exam. of the Council of Trent, ser 4. Chr. gift▪ B. 2. c. 8. Ser. 4. v. Melch. Can. B. 2. de Lo. Th. c. 9. 10. 11. de pred. Sanct. about which there was one while a Controversie. To these our Modern Presbyterians add the Book of Hester, and in a manner, the Three Chapters of Daniel, which the Anabaptists, their contemporaries, long since Hiss'd out and derided. How modestly did St. Augustine, who concluding his Holy Catalogue, did not lay down the Hebrew Alphabet for a Rule as the Jews did, nor a private Spirit, as the Sectaries did, but, that Spirit which Christ infused into his Church, which Church indeed is the Trustee of this Legacy; not the Testatrix as some Hereticks do object: This Trust the Council of Trent embraced, and was challenged by more Ancient Councils. The same St. Augustine could not draw into the Scheme of his knowledge why the Book of Wisdom, which is now, and was then in force as Authentick and Canonical, both by the Suffrages of the Church, Succession of Ages, by the Testimony of the Ancients, and Inspirations of the Faithful, should be struck out of the Canon with a Rash and Unadvised Censure. What would he say now, if he should have survived so many Lutheran and Calvinistical Artificers of the Bible, who with their Polite and Elegant File have extenuated the Old and New Testament; neither have they excluded the Book of Wisdom only, but many others out of the Canonical Predicament. That whatsoever came not from their Anvil, [Page] that by a Phrensical Decree was spew'd out as Monstrous and Abortive. To this so Dire and Unconsecrated a Sanctuary, who have recourse to, they indeed, although they are extolled in the mouths of their Scullions, do make Sale of their Benefices, Declaim against Catholicks in their Sermons, prepare Axes, Racks, Tormentilio's, and Crosses, yet they have been overcome, abject, disgrac'd, vanquish'd, and defeated; forasmuch as having passed their Sentences as Authoriz'd Judges, they obliterate Scripture it self, if any part agrees not with their Stomach; who is there even ordinarily Learned would fear such Rabbet-like Enemies? Which Enemies, when they are besieg'd by a Ring of such Learned men as we are, will run to their old wiles, as it were to Familiar Devils, and should not be Entertain'd with Victorious Hummings, but Disgraceful Hissings. I ask of them, for instance, By what Right they Maim and Rend the Body of the Bible? They answer, They do not cut out the true Scriptures, but cull out the Supposititious. Who is their Judge? The Holy Spirit. For this answer is prescribed by Calvin, that he might escape the Sentence of the Church, by which Spirits are tryed: Why therefore do you torment one another, when all glory in the same Spirit? The Spirit of the Calvinists receive Six Epistles, which do not please the Spirit of the Lutherans; yet both trusted in the Holy Spirit. The Anabaptists term the History of Job a Fable,Hist. Sen. l. 7. interwoven with Comical and Tragical Laws: How do they know? The Spirit teaches them so. Castalio a Debauch'd Rascal,Pref. on the Can. esteem'd the Mystical Song of Solomon, which the Catholicks admire as the Paradice of the Soul, as the hidden Manna, as Rich delights in Christ, no more than a Song on his Mistriss, a Love-colloquie, with the Ladies of the Court. Whence did he draw it? From the Spirit. In the Revelation of St. John, where every point doth express something Magnificent and Lofty,Ep. to Paul Pref. on the Apo. as St. Jerome says; yet Luther, Brentius, and Kemnitius, curious Criticks, desire it should be Authoriz'd: Who would they ask? The Spirit. Luther, with a Preposterous Zeal, places the Four Evangelists by themselves, and preferring them before the Three Epistles of St. Paul, doth moreover Decree that the Gospel of St. [Page] John should be denominated True and Singular;Pref. on the New Test. and good Reason for it, because in it he made the Apostles partakers of his Contentions: who teach'd him so to do? the Spirit. But yet that Frier did not scruple to touch the Gospel of S. Luke with a petulant stile; because the good Works of Vertue are too often commended in it. Who told him so? The Spirit. Theodorus Beza dared to Traduce that Mystical Expression out of the Twenty Second Chapter of St. Luke: This is the Cup, Luke 22. cap. the New Testament in my Blood, which (Cup) shall be poured out for you, as Corrupted and Depraved, because these Sentences admit of no other Exposition than of the Wine of the Cup, being chang'd into the real Blood of Christ: who told him so? the Spirit. Lastly, when every one intrusts all things to his Spirit, they do asperse the Holy Spirit with horrible Blasphemy; whoever doth these things, do not they betray themselves? are they not easily Confuted? are they not bridled and restrained without difficulty by a Consistory of such Learned Men as you are, O! ye Academians? May I fear to dispute with those who have not only with the most Treacherous Infidelity laid hands on Humane Writings, but Divine? I pass by those things which they have misconstrued, although I can accuse them of things inexcusable. I submit that to my Friend Gregory Martin, who is Skilful of Languages, who will perform it more Learnedly and Accurately than I; and to others (who as I am inform'd) have it on the Anvil: I Prosecute Crimes more heinous and of a worse nature: I have found out Learned Banterers, who with rash Incursions have Invaded Gods Prerogative, and in many places have inveighed against it as Corrupt, Imperfect, False and Surreptitious: Some parts they have Corrected, some they have Carped at, and some they have Rooted out quite: Hence all the Turrets which they were Fortified with were chang'd into Lutheran Spirits, as it were into Castles of Phantasms, that they should not be Gravell'd when they should Quote the Scriptures, infested with their Errours, which indeed they can no more clear themselves of, than Sup the Sparks, or Eat the Stones.

For this Cause my first Reason was Vehement and Just, that when it had delineated our Adversaries party, despersed and vanish'd, [Page] it might add Courage to all Christians who exert their Wits in these Studies, to Fight for a Crown of Glory against the residue of our overthrown Enemies.

The Second Reason.

ANother thing which hath inflamed me to a Combat,The Sense of Holy Scripture. and to bring such Ammunition, Musquets, and Blunderbusses with me, is our Adversaries policy (big with Fraud, and barren of Prudence) in explaining the Scriptures; presently ye will touch at this (ye Philosophers) and therefore I sought out you for my Auditors. We ask of our Adversaries, for instance, who they follow? what new Sect they entered into, that they exclude Christ out of the Mystical Supper? If they Quote the Gospel, we appeal to it; the words with us are, This is my Body, this is my Blood, which expression seem'd so prevalent with Luther, that he desired to be a Zuinglian, because in that point he could be prejudicial to the Pope, yet being taken and bound, in the conclusion did yield, and acknowledged Christ to be really present in the Holy Sacrament, not less against his will, than the Devils heretofore being overcome with Miracles, called upon the Name of God. Let it be so, we treated of the Scripture before, the Controversie now is on the Sense of Scripture; we will search out this from the following words, My Body which is given for you, my Blood which shall be shed for you, as yet Calvin's side is the hardest, ours is easie and plain; what would ye have more? Search the Scriptures; ye say well, the Scriptures agree; St. Paul is for us: The Words, Clauses and whole Connexion do reverently repeat the Bread and Wine, a singular Miracle, Heavenly Food, Flesh, Body and Blood. There is nothing enigmatical, nothing overclouded with obscurity of words, yet our Adversaries persist, neither do they make an end of Bantering; what do we do? Antiquity may be heard I think, and Antiquity of time may bring forth that which we cannot see betwixt one another, [Page] other, they do not bring it, they say they are betrayed, they call the Scripture pure, they are averse to mens Comments on it as treacherous and disingenious; we urge the Word of God, they obscure it; we call Saints to witness, as Interpreters, they withstand them; in fine, so they order it, that unless you will side with the guilty, you must not give your judgment at all; and so they behave themselves in every Controversie they undertake, of infused Grace, of inherent Justice, of the visibility of the Church, of necessity of Baptism, of the Sacraments and Sacrifice of the Mass, of the merits of the Just, of Hope and Fear, of the disparity of Sins according to their aggravations, of the Authority of Peter, of the Keys, of Prayers, of Evangelical Mysteries, and so of other things: And we Catholicks have cited a great many weighty Texts of Scripture, and discussed them in Books, Colloquies, Churches, they have eluded them; we have hinted on the Commentaries of Greek and Latin Writers, they have winked at them; what then? Dr. Martin Luther, or certainly Phillippus, or to be sure Zuinglius hath faithfully published it, or without doubt, Calvin or Beza. Can I think any Bodys Nose so stopt as not to smell out this deceit, wherefore I confess I ardently desire the University Schools, that openly I may raise those accomplish'd Souldiers out of their Ambush, not to charge them in the hundredth part with my force, for alas! what is mine, but defeat them with the Prevalent and Invincible Truth.

The Third Reason.

WHen the name of a Church was heard the Enemy grew pale,The nature of the Church. yet I have devised something which I would have you consider, that you might know the ruine and decay of Falshood; you are sensible that in the Scriptures both Prophetick and Apostolick, there is an honourable mention made of the Church, that 'tis called the Holy City, the Fruitful Vine, [Page] the High Mountain,Apoc. 2. Psal. 7. Isa. 2. 35. Cant. 6. Mat. 13. Ephes. 5. 1. Cor. 12: 1. Tim. 3. Jo. 14. Mat. 16. 18 Cal. Inst. l. 4. Ca. 1. Num. 2. 3. Apoc. 1. 2, 3. Act. 8. 10. 11. Seq. Luther. Calvin. the Direct Way, the only Dove, the Kingdom of Heaven, the Spouse and Body of Christ, the Firmament of Truth, that Assembly in which Christ hath infused all things necessary to Salvation; against which Catholick Church the Gates of Hell shall never prevail; that which whosoever opposes, although he Preaches Christ with his mouth, does no more injoy him than the Publican or Gentile; he dares not contradict me with his roaring, he would not seem to resist the Church which the Scripture so often Commemorates, he hath craftily retained the name, he has carried the day by his definition of it, for he hath delineated a Church with these Properties, which may be hidden quite, remov'd from the senses, and Phoenix like, may be expos'd to view at a certain time to a very small number; and those supernaturally inspir'd, they may comprehend her Body, Air-like, in their understanding, and may discern the Members of her Society, with the subtile Eye of the Intellect, as they may Cuckows Persecuted and Destroyed by their Young ones. Where is your Candour? Where is your Sincerity? What Scriptures, What Interpretations, what Fathers draw out such a Church with their Pencil? There are Epistles of Christ to the Churches of Asia, of Peter, of Paul, John, and other Epistles to divers: There are many Churches in the Acts of the Apostles begun and propagated, what are these: Are they visible to God alone and holy men, or to Christians of all sorts, but Necessity hath no Law: For how is it after 15 Ages, they find no Town, Village, or House, hath imbibed their Doctrine, until that Diabolical Monk had Debauch'd a Devoted Nun by Incestuous Matrimony, or Zuinglius the Fencer had Plotted against his Country, and the Stigmatiz'd Vagabond had settled at Geneva; they are compell'd to expose a Church to view in Caves, if they will have one, and Adopt them Sons which they never knew, nor ever any man saw, unless they trace the Foot-steps of their Ancestors, who are plainly demonstrated to have been Hereticks, asHenry Pantal, in Chro. as Aerius, Jovenianus, Vigilantius, Helvidius, Iconomachi, Berengarius, Waldenses, Lolhard, Wickliff, Hass, from which several Poysonous Fragments of Opinions went a begging; don't you [Page] wonder if I did not fear those Meteors, which if I can but come to the day-light I will easily dispel, for this is our time for Disputation: Tell me, do you subscribe to the Church which flourished in Ages before? Yes. Let us then survey Nations, Countrys and Times, in our mind.—To what? To the Congregation of the Faithful, of whom their Names are not known, but 'tis evident there are a great many; how is it evident? by God. Who promulgated it? We who are divinely inspired: They are Stories; how can I believe them? If you are fervent in Faith you should know this, so as to live by it.

When you, my Advocates, behold these wiles,

Can you through modesty refrain from smiles!

That all Christians be enjoyn'd to incorporate themselves into this Church, and beware lest they be killed with the Sword of the Spirit; to Worship Peace in the House of God, to trust to this Pillar of Truth, and lay aside all Controversies about it, and from henceforth to be cast out as Gentiles, so many men to be bound in Chains wheresoever she is: Who do these belong to? that only thing is in suspence; where, where is their Church? She is reserved for Saints only, and those that are Predestinated for Salvation; how is it? That if any one will Lampoon the Government he may be absolved from the offence, so that he fall into the Presbyterian Perswasion, and Apostatize from the Church. When I found my Adversaries to insinuate such things, which was a Custom in no Age of the Church before, I was an Orphan to the thing, yet put in a word for need, and comforted my self with your Wit and Judgment, and promised my self so to do, until by their own Concessions you would discern their Stratagems; and then as Ingenious and Impartial Judges, turn their Snares laid against us upon themselves.

The Fourth Reason.

[Page]

A Weighty Query there was in the Infancy of the Church concerning Lawful Ceremonies,Councils. which has distracted the minds of a great many, which now by the Congregated Council of Apostles and Elders is solved; the Sons believed their Fathers, the Sheep their Pastors, commanding them in these words,Act the 15. Greg. l. 1. Ep. 25. It hath pleased the Holy Ghost and Us. The Four General Councils which were of so great Authority, that before a Thousand years a singular Honour was paid to them as to the Scriptures, were followed for the rooting out of Heresie, which in divers places sprung up in those ages. I will not wander any farther, for even at home, the same Councils have their respect and value in the Parliaments of this Kingdom;Greg. 1. Ep. 24. An. 1. Eliz. I will cite these things, and call thee to witness, O my dear Country England, as thou dost reverence those four General Councils, so do thou pay Supremacy to the Bishop of Rome, Successor of St. Peter. Scan the bloody Sacrifice of the Body and Blood of Christ on the Altar,Const. c. 5. Eph. Conte in Eptonestorum. Nu. Can. 14. Chal. Act. 11. Nic. Conce. Apud. Sec. l. 1. c. 8. v. Chalc. Can. 4. 15. & 23. beseech the blessed Martyrs, and all the Heavenly Saints, that they may pray to Christ for thee: Restrain the feminine Apostates from Whoring, and publick Incest. Moreover, I do espouse the Councils of other times, and namely that of Trent, as equally authentick with the Gospels, and when occasion serves, I will prove it. Being fortified therefore with the strong and exquisite safeguard of Councils, why should not I enter the Field, when I see where my adversary will incommode himself? Moreover I will produce most evident demonstrations that cannot be wrested, and axiomes that cannot be deny'd; perhaps they'll endeavour to prolong the day with a circumlocution of words; but by ingemous men, if I knew them well, neither Eyes nor Ears would be prepared for them: which if any one shall be so mad as to oppose himself against the Senators [Page] of the whole World, those great beyond exception, Holy, Learned, and Ancient. I will willingly behold his Face, who when I shall demonstrate things to you, will leave the rest to your judgment: In the mean while I'll admonish you: He that in a full Council rightly and duely Summoned, abrogates any thing of weight or moment, seems to me to be a man of no Conduct no Wit, and not only unskilful in Divinity but Policy: If ever the Spirit of God illuminated the Church, that was the time of sending down the Deity, when the Religion, Maturity, Knowledge, Wisdom and Dignity, of all the Churches in the World, concentred in that City: and all means used, both Divine and Humane, to search out the truth, when they might implore the Spirit to Establish it wholesomely and prudently. But now there appears some head of an Heretical Faction, he steels his Forehead, bears the Nose of a Rhinoceros, and scurrilously treats his Judges; what Sports, what Pranks will he show?Ca [...]. de B [...]l. up starts Luther, who could say he preferr'd himself before the Councils? The Suffrages of two good and Learned men, (viz. his and Philips) were enough in case they agreed in the name of Christ; O Circles! Kemnitius is found out, who examin'd the Council of Trent according to the approbation of his own giddy Brain; what did he gain by it? Disgrace; whereas he, unless he had been cautious, had been Buried with Arrius. The Council of Trent, by how much the older it grows, so much the more it daily and yearly flourishes. Good God! What variety of Nations, what choice of Bishops in the whole World? What Splendour of Kingdoms and Commonwealths? What Marrow of Divines? What Sanctity? What Tears? What Fastings? What Academical Flowers? What Tongues? How great Subtilty? How great Labour? What Infinite Reading? What fruitfulness of Virtues and Riches adorn'd the Sacred Tabernacles? I heard the High Priests rejoycing, and amongst them Anthony Arch-bishop of Prague, by whom I was ordain'd Priest, the most Eminent and Prudent men that have been in that School this many years, so that they could receive no better a kindness of Ferdinand Caesar, to whom they were much obliged, than that they came Legats out of [Page] Pannonia, and return'd with this gratuity, Aluimus vos in Schola optima, being invited hither for the Publick Faith: Why did not our Adversaries come and contradict them, against which they Croaked like Frogs out of their holes: They say to Huss and Jerome, that they broke their promise; Who did? The Members of the Council of Constance; 'tis false, for they made none, neither had Huss been burn'd in the Hand,Joan. Huss. but that he was a man perfidious and turbulent, recalled from banishment, which Sigismund the Emperour published an Edict for, when he was condemned to dye, but the Articles being violated he lost all hopes of his pardon: Head-long Malice deceived Huss, for being commanded when he had dispersed his Tragedy in Bohemia to reside at Constance, he despised the Prerogative of the Council, and demanded security of Caesar. Caesar signed it, the Christian World re-signed it, which was greater than Caesar. The beginning of Heresie could not taint the mind, it perished, but Jerome of Prague came privately to Constance, Hieron. Prag. protected by no body, appear'd before them, submitted, and was received graciously, he went freely where he would, he was pardon'd, he abjured Heresie, relaps'd, and was burn'd.An. 1518. Why do they so often agitate one example of six hundred. Let them read well the Annals. Did not Martin Luther himself, that scandal of God and Man, prefer Augusta before Cardinal Caietan, and often counterfeit the Letters of Maximilian. And again in the case of Wormatius, when he had offended Caesar, and many other Princes of the Empire,An. 1521. was not he safe by Caesars word; at last, did not the heads of the Lutherans and Zuinglians, Charles the Fifth being present, an Enemy to Hereticks, Lord and Conqueror, did not these, a treaty being made, Exhibit their Penitent Confessions to the Synod,Augustanae Confessio. v. the Council of Trent. and they went away safe? No other ways had the Trent Summons provided very ample Proposals to our Adversaries, but they would not make use of them; notwithstanding, 'tis boasted of in Corners, that I seemed wise when I could pronounce 3 Greek words; he leaves the most faithful way of Interpretation who puts a linguist in the place of a faithful Judge; since they so love the Salvation of Souls as to grant the like liberty to the Catholicks. We [Page] do not do what Huss did, we fly unto Court at the word of a Prince: But where I began there I'll end, mine are general, first, last, and intermediate Councils, with these I'll fight; my Adversaries may expect a Dart from my Bow, which they can never pull out. Let Satan be overthrown, let Christ live.

The Fifth Reason.

AT Antioch, Fathers. in which the noble Sirname of Christian was first assumed,Act. 15. 1. Cor. 12. Eph. 4. 1 Cor. 14. Mat. 13. 23. did the Doctors, Eminent Divines, Prophets and renowned Preachers flourish: Of this sort God beheld posterity, the Scribes and Magi, the Learned in the Kingdom of God, searching out things new and old; prophesying of Christ and Moses, what a heinous thing it is to hiss at such good men, and maliciously extol evil? my adversaries hissed, why so? because they have exploded a Learned Scribe. When I found that true, I desired the Field singly, not that sporting one, which the Rabble Skirmish on (viz.) the Street, but a large Campaigne, Foot to Foot, a Giant with a Dwarfe, but if the Fathers should chance to be in ambush,S. Dion Areo Pa. concerning which v. Adon Treu. in Martyrol. Adon. Turon. Syng. Suid. Metap Comment. in. 1. 13. 17. Deut. Item in Cap. Bab. the Fight is ended: they Fight as much for us as Gregory the 13th, that most Loving Father of the Sons of the Church: For to connive at many different Proofs which may be gathered out of the Monuments of Antiquity, they do Positively and Affirmatively defend the same Faith; they do fully and distinctly explain those Volumes which we Patronize, and Industriously desend that Religion we profess. There is a twofold Hierarchy, which teaches us in what Classis Rites and Ceremonies are: This thing Prickt Luther so much that he thought of his Works in his Dreams and Visions. Causeus imitating his Father,Dial. 5 & 11. Gen. 2. ca. 10 Inst. li. 1. ca 13. nu. 29. a Terrefilius of France, did not blush to call this Dionysius a doting old Man, altho' an Apostle of a good Family. Ignatius, was offended at the Centuriators and at Calvin, in that he esteemed of him as the scum of the Earth, his Works as disfiguring [Page] Moles and meer Songs. Ireneus published something Phanatical to the World,Gen. 2. cap. Vide cen. 1. li. 2. cap. 10. & sequi. in the Judgment of Censors. Clemens the first Inventor of Coverleds, Midwifed into the World Tares and Dregs. The rest of the Fathers of this age were men of an Apostolical Spirit, but lest to their posterity Blasphemies. Tertullian they greedily snap at, what they learn from us, they indigestedly spew up again; but they should have remembred the Book of Prescriptions,Lib. de proescri. con. haer. which touch'd the Sectaries of our age so much was never called in.Orat. de cons. secul. How well did Hippolitas Bishop of Portua, Divine the strength of Antichrist and Luthers times?Juel. &c. therefore they term him a young Writer and a Conjurer. The French Critick and the Magdeburgecy term Cyprian the Glory and Honour of Africa, one stupid and not Divinely inspired, and a Corrupter of repentance. What did he receive?Causs. dial. 8. & 11. Cent. 3 cap. 4. he wrote of Virgins, of Sins, of the unity of the Church, with many other Tracts of the like nature, and Epistles to Cornelius Romanus the High Priest, and if Faith be not applyed to this Martyr, Peter Martyr, Vermilius and his Confederates can be accounted no better than Adulterers and Sacrilegious persons. And not to insist longer on particulars,Cent. 3. ca. 4. all the Fathers of our Age are condemned, for they are they who would have corrupted the Doctrine of the Penitent Myrrh Tree; by what means? for the Austerity of the Canon, which was vigorous at that time,Canones Paenitentiae veteres. did in abundant manner displease this plausible Sect, who delighted more in Couches than in Temples, in tickling their Voluptuous Ears, and in sowing Pillows to their Elbows. What did the next Age?Ezech. 13. Praef. in cent. 5. How did they offend? Chrysostome and those Fathers did foully obscure the Justice of Faith; Nazianzen whom for honours sake the Ancients called a Divine, Causaus being Judge,Dial. 6. 78. was a lyer, and knew not what he said; Ambrose was bewitched by an Evil Spirit; Hierome was equally damned with the Devil, injurious to an Apostle, blasphemous,Beza in Act. Apost. ca. 23. Staacha. li. de. Trin. wicked, impious. One Calvin with Gregory Massovius, is worth a hundred Augustines, a hundred; they are few, Luther prefers himself before a Thousand Augustines, a Thousand Cyprians, a Thousand Churches. I think it needless to protract the time longer;Lib. contra Henr. 8. Reg. Angl. but who inveighs against these? who wonders at these, [Page] Optatus, Athanasius, Hillary, Cyril, Epiphanius, Basil, Vincentius, Pulgentius, Leo and Pope Gregory, as puffed up with Pride? Although we will grant a just defence to unjust things, yet we have the Fathers ready to stand by us, and lay new Irons in the fire to suppress them by force, and therefore they are stomach'd; for they which have refused to fast at set times, how can they follow Basil, Nazianzen, Leo, Chrysostome, who have published so many Sermons concerning Lent, appointed Vigils and Feasts as accustomed things; they that have sold themselves to Gold, Lust, Gluttony, and Ambitious Prospects, to do Wickedly, cannot be friends to Basil, Chrysostome, Jerome, Augustine, whose excellent Books of the Discipline of the Monks, of their Rules and Morals, are worn out; they who have captivated the understandings of men, who have brought Persecutions on the Christians,Lib. 22. de ci Dei ca. 8. & ser. de divers. 34. & sequ. who have burned the Relicks of the Saints, are they acceptable to St. Austin, who in his Three Books of Free-will, of the care for the Dead, of the Miracles and Monuments due to the Memories of Martyrs, hath printed the select heads and Sermons of his most noble indeavours. They which pretend Faith by their Fallacies,Con ep. Ma▪ qu [...]m vocant funda. ca. 4. Parmen. are not they angry with Augustine, who wrote an excellent Epistle against a Manichee, where he acknowledges himself to assent to antiquity. agreement to the Fathers, Succession of Pastors, and to that perpetual Church which only owns the name of CatholickLi. 1. cont. amongst so many Heresies. Optatus Bishop of Millain, Excommunicated the Donatists out of the Church,Li. 2. he accuseth them of Heresie, by the Decree of Melchiades; he clears the Priesthood, he proclaims to the world the barbarous indignities and contaminationsLi. 3. Li. 6. offered to the Eucharist and Chrisme; he is amazed at their Sacriledge and abused Altars, on which the Members of Christ are born,Ang. li 1. cont. parmen De unit. cap. 16. de Doct. Christ. cap. 40. Fulgem B. Sec. to Monim. v. Ep. Synod. Alex, [...] Feli [...] and their polluted Cups which contained the blood of Christ. What do they think of Optatus, (I desire to know) whom Augustine makes mention of as a Venerable and Catholick Bishop, Contemporary with Ambrose and Cyprian, whom Fulgentius denotes as a Holy and Faithful Interpreter of St. Paul, not unlike to Augustine and Ambrose. They sing the Song of Athanasius in Churches. Is not he a grave Author who commended Antonium Eremitam the Aegyptian Hermit, for his accurate Book? [Page] And by that means he was called to the Synod of Alexandria, by the Decree of the Apostolical Chair, to wit, St. Peters. Prudentius in his Hymns, how often doth he sing to those Martyrs whom he praised? will they approve of this? Jerome writes for the relicks of the Saints and their honours against Vigilantius, Vide ep. D. Am. ad Epis Ita. Item. ad so. li. 10. ep. 85. Item Item. ser. 91 Au. li. 22 de Ci. Det. ca. 1. Gre. Turo. li. de glor. mar. cap. 46. Metaphrast. Inst li. 1. cap▪ 11. nu. 5. against Jovinianus, for Caelibacy, will they suffer this? Ambrose honoured his Tutors Gervasius and Proteus with an Immortal Fame; to the shame of the Arrians: so that the Holy Fathers pay an Encomium of praise to him, which deed God has not Graced with one Miracle, will they therefore wish well to St. Ambrose for the future? Gregory the Great, our Apostle certainly ours, and by that Title odious to our adversaries, the Blind Zeal of Calvin denies to have been brought up in the School of the Holy Ghost, because he termed Images the Books of the unlearned. My time will fail me if I should number the Epistles, Sermons, Homilies, Tracts, Controversies of the Fathers, which without delay, weightily, and politely confirmed our Catholicks Opinions; as long as they were to be bought at the Booksellers, in vain were our Books prohibited in vain were the Sea-ports stopp'd, in vain were our Houses, Boxes, Chests and Trunks searched; in vain were so many Wars proclaimed at the Gates, for there is no Sanders, nor Allen, nor Stapleton, nor Bristow, can prosecute these new Dreams better than these Fathers I have quoted; taking a prospect of these things I was inflamed, and desired the Field, in which wheresoever our Adversaries turn themselves, unless they yield the glory to God, they shall be overthrown; they admit of the Fathers, taken, vanish'd, nothing. It happen'd when we were N [...]vices John Jewel, Eminent amongst the Calvinists of England, challenged with Vain-glorious Sarcasms the Catholicks at St. Pauls, London, crying out, Show me the Fathers which flourish'd the first six hundred years. Some worthy Persons embrac'd the propositions, who were banish'd from Lavain, and environ'd with d [...]fficulties, by means of the vitiousness of the Times. I dare to say, he has done more good to the Catholicks by that disingenuity, ignorance, knavery and impudence which our writers have discover'd, than any one in my mind ever did, who took up the [Page] Cudgels for the Church of England: An Edict was always on the Gates, lest those Books which came out in a hurry could not be had. They which manag'd this business were convinc'd that the Fathers were Catholicks, viz. ours. Lawrence Humphrys, who had receiv'd a mortal wound to him and his Party, notwithstanding he had supported Jewel in other things, now aspers'dJewels Life. him with unadvisedness, that he had admitted of the approbation of those Fathers, whom he had nothing to do with, nor should not have mention'd them without turning them over. We ask Matthew Tobias, who now domineers in the Pu [...] pit, whom we chose out for his good Learning and seeds of Virtue, and well read in the Fathers, whether they confirm'd these things or no; he answer'd ingeniously they did not, neither will any say so that read them: This is very true, for neither he nor Matthew Hutton, although a man of a hundred, is said to have consulted the Fathers, nor I believe any of our Adversaries who say so. So far I can go into the Field against those who do as 'twere stop their Ears; either they will be compell'd to bear the Eternal Reproach of their Cause, or refuse the Fathers, or appeal to them: If one, they fly, if another, they are gravell'd.

The Sixth Reason.

IF they had that Courage or care,Decrees of the Fathers that chiefly ought to be in them, and searched the Scriptures, the Holy Fathers, had Caesar like, been Triumphant; by whose labour and cost the Bible has been Translated into so many Languages, and carried into so many Nations; in their dangers and torments snatch'd out of the flames; by their labours and watchings all things are reveal'd as clear as the Sun; they have been day and night intent on the Holy Scriptures, published it with the Opinions of all, they have wrote large Volumes of Scripture, they hunger'd and thirsted; at length being expert in Holy writ, they came [Page] to a decrepit Old Age: Which if they frequently argue also from the authority of our Ancestors, Practice of the Church, Succession of Popes, General Councils, Apostolical Traditions, Blood of Martyrs; from the Edicts of Kings, from Visions and Miraculous Aspects, yet all these do contain Testimonies of Holy writ; this they press for, this they subsist in, this Armour do their Couragious Captains use themselves to, to defend the City of God against all Assaults. How much more do I admire at my Adversaries, who object against want of Scripture in full Scripture; so far they say they adhere to the Fathers, as they agree with the Holy Scripture; do they speak according to their mind? Then I'll take care they shall go arm'd with Christ, the Apostles, Prophets and all Scripture, the most famous Men, most Holy Fathers, and most Ancient Fathers, viz. Dionysius, Cyprian, Athanasius, Basil, Nazianzen, Ambrose, Hierome, Chrysostome, Augustin, and Gregory the Roman. Let that Faith Reign in England which these courteous Fathers ground on the Scriptures of Scriptures; what they bring we'll bring, whom they counsel we'll counsel, we'll infer what they infer, content: Say, let it be so, but you say no, unless they explain it right; what is this right explanation? According to our pleasure. Are not you asham'd of this Labyrinth? Therefore my hope is in the flourishing Universities, where I shall be accompanied with those who won't inspect these Controversies with a gross judgment, but an accute one, and weighing these trifling answers will gladly wait this day at Camp, while I show forth the Church against the forces of unarm'd Beggars.

The Seventh Reason.

ANcient History does discover the face of an AncientHistory. Church. This I dare do. Certainly the most Ancient Historians which our Adversaries insist upon, are in a manner [Page] numbred here,Instit. libr. 4. 6. [...]p. 2 nu. 3. & in epist. ad Sadol. Eusebius, Damasus, Hierome, Ruffinus, Orosius, Socrates, Sozomenus, Theodoret, Cassiodorus, Gregory the Turonian, Vsuardus, Regino, Marianus, Sigebe [...]t▪ Zonaras, Cedrenus, Nicephorus. What do they say? they tell our Progress, our Praise, our hard Fortune, they speak of our Enemies; yea truly that you may observe diligently those who separate from [...] with a mortal hatred, Phillip, Pantaleon, Func [...]ias, Mag [...]gici, who when they apply'd themselves to write either the Chronology, or History of the Church, unless they could collect the actions of us, or our Enemies, let slip five hundred years without one Argument. With these revolve the peculiar Historians of certain Nations, who have search'd out the actions of all people very nicely and censoriously; these having got what they aim'd at, endeavour'd by all means to improve it, and who are not silent truly in their dainties, Coat-sleeves, Dagger-hilts, Goldenspurs, or such toys, if they are in the fashion; and truly, had any thing in Religion chang'd or degenerated from its first Principles there would certainly some one of them Commemorate it: But no one at all either of a good or bad genius towards us hath discover'd the thing, or so much as signify'd it. For instance, our Adversaries grant, (neither can they do otherwise) that the Church of Rome was sometime Holy, Catholick and Apostolick; moreover it deserv'd this Encomium from St. Paul, Your Faith is Preached in the whole World, Rom. 1. v. 8. Rom. 1. v. 9. Ro. 15. v. 29 Rom. 16. v. 19. Act. 28. 1 Pet. 5. v. 13. Hieron. in ca. scrip. Eccl. & Papias apud Ens. 2. hist. 15. Phil. 4 v. 3. Ire. lib. 3. ca. 3. without intermission, I make mention of you, I know because coming to you, I come to you in the abundance of the blessing of Christ; they salute you all of the Church of Christ, for your obedience is divulg'd unto every place; And 'twas then when Paul had the liberty of the Prison and did sow the Gospel, Then when Peter did govern the Church at Rome, Then when Clemens, very commendable in the sight of the Apostle, did fill the Chair, Then when the profane Caesars, Nero, Domitian, Trajan, Antonine, did torment the Popes of Rome; then also, as Calvin witnesseth, when Damasus, Syricius, Anastasius, Innocentius, did fill the Apostolick Chair, for in this Age they grant none but Rome hath deviated from the Evangelical Doctrine. When therefore Rome had corrupted its Faith so earnestly celebrated, when it ceas'd to be what it was before. [Page] At what time, under what Pope, after what manner, by what force, with what encrease did another Religion invade the City and the World? What Votes, what Ryots, what Lamentations did it beget? All the rest of the World were asleep while Rome, Rome, I say, had new Sacraments, a new Sacrifice, and a new Model of Religion on the Anvil. Is there no Historian either Latin or Greek, far nor near, would lay this unto his Commentaries? Therefore this certainly is evident; if we do believe any thing, much History and various, the Messenger of Truth, the life of memory would fluently speak and repeat it, those things which they do obtrude, no Modern relation can authorize in the Church: The Historians are for me, and my Adversaries Incursions very cold,Vide Cocle. in Anno. 1523. which cannot move any one, unless 'tis first received; all Christians of all times fell into gross Treachery and into the Lake of Hell, till Luther Ravish'd Bora.

The Eighth Reason.

BUt (most excellent Men) when I consider the monstrousParadoxes. opinions of men concerning Heresies, I had some with me which will come in the way to be Confuted; I may condemn my self of Sloth and Madness, if I should fear the faculty or force of any one in trying me. Let him be Ingenious, Eloquent, let him be Active, let him be well Read in Books: he will necessarily seem dry, when he shall Defend things so impossible, he shall be disputed with,De Deo. l. Cal inst. lib. 1 cap. 18. li. 2. c. 4. li. 3 cap. 23. & 24. Pet. M [...]r. 1. Sa 2. Melanthan in. ca. Rom. 8. Wit. [...]em 1524. if he refuses these, of God, of Christ, of Man, of Sin, of Justice, of the Sacraments, of Manners. I will see whether they dare to affirm those things which they think, and those things which they accounting as necessary do divulge as the Scripture (viz.) God is the Author and cause of my Sin, Willing, Suggesting, Effecting, Commanding, Labouring, and Governing the Diabolical Counsels of the [Page]Wicked: Sic docet Lu. in asser. 36. & in resel ass. 36. & in li. de ser. arbit. Praefat. in anco Phil in [...]pi [...] Rom. In Apol. 1. Eccl. Aaglic. Vide enc. pro. ann. 1543. De Christo. Instit. lib. eap. 13. nn. 25. & 24. Beza. in Hes. Beza contra Smidel. li. de unita. hyposta. duas in Christ. nat. Calvin Ioan 10. Luth. cont. Latom. Buc. in Lu. 2. Cal. i [...] haer. aeu. Luc. L [...]s Item Melan in [...]an. do 1. post Epiph. Marlerat. in Matt. 26. Cal. in ar. Evarng. Bren. in Luc. part 2. hom. 65 & in Catecar. 1551. & in Jo. hon. 54. Cal. in har. evang. In eand. sentent. Loss. in Matt. 26. Schmid. Conci de pass. & caena Dom. Epinus. comm. in Pl. 16. Calvin instit. l. 2. ca. 16. Brent. in Catecb. 1551. Insti. lib. 2. c. 16. nu. 12. 1. Tim. 2. Apoc. 2. Bucer in Matt. 26. De homine. Illyr. in var. li. de Ori. pecc. Cal. Insti. lib. 2. ca. 3. Sarcer. de cons. vet. Eccl. Epi. & imb. & pec. Sanct. Kemp. cont. censu. Cal. De peccato Illyr. in var. li. de Orig. pec. Vide Heshus. in epis. ad Illyr. Cal. in An tido. Conc. Trid. idem docuerat Wide. apud Walden. lib. 2. de Sacra. c. 154. It was the proper work of God, so was the calling of Paul, the Adultery of David, and the wickedness of the Traytor Judas. This Monster which sometime Philip was ashamed of, yet Luther, from whom Philip had it, as an Heavenly Oracle, extoll'd it with wonderful praise, and his Scholar, for that he did not much differ from the Apostle St. Paul. I will ask also of what Spirit Luther was, whom the English Calvinists term a Man Divinely inspired to enlighten the World, when he took this from the Litany of the Church, Holy Trinity one God have mercy one us. By and by I will go to the Person of Christ, I will see what they would have to themselves there: Christ the Son of God, Son of the God Calvin. God of himself Beza, he is not begot of the Essence of the Father; also their are two Hypostatical Vnions constituted in Christ, one of the Soul with the Flesh, another of Divinity with the Humanity. There is a place in St. John, I and my Father are one, he doth not shew Christ God of the same Substance with the Father, but my Soul also, saith Luther, hates this word [...]: go forward. Christ from his Infancy was not perfect in Grace but in the Dowries of the mind as other men, he grew older becoming more wise by use, so that the Youth Laboured with Ignorance which is as much truly as to say he was contaminated with Original Sin and Vice: but know those things which are more horrid. Christ when Praying in the Garden sweat Water▪ and Blood, was amazed with the sense of Eternal Damnation, he cry'd out with a loud Voice without Reason, without Spirit, a sudden Voice with the Impetuosity of Grief, which being not well Premeditated he severely rebuked. Is there any thing more? Christ when he was Nailed on the Cross cry'd out my God, my God, &c. He was Kindled with the Flames of Hell, he sent out the Voice of despair, no otherwise affected than if he was in everlasting Death, also they add what they can to these. Christ they say Descended to Hell, (viz.) being Dead tasted of Hell, no less than the Souls of the Damned unless that they were restored by him. For even as corporal Death profits nothing, so the Soul also ought to struggle with everlasting death, and after this manner weigh our wickedness and punishment, and lest any one should [Page] by chance think that this crept into Calvin through neligence, the same Calvin calls all them, if any of them revolv'd that Doctrine of Comfort, damn'd Knaves. O the times you have nourish'd this Monster; that delicate and Royal Blood which Sprung out of the torn, and cleft Body of the Lamb, every drop of whose Blood, by means of the Dignity of the Host, could redeem a 1000 Worlds, profited nothing to manking unless the Mediator of God and Man, Christ Jesus had made also the second Death, the Death of the Soul, the Death of Grace; partaker of Sin alone: Execrable Blasphemy. Bucer will seem modest in respect of this madness, altho he is impudent, who accounts, the Grave Hell in a symbol, by a vain preposterous repetition, and Tautology rather: The English Calvinists have recourse to Calvin their Idol, part to Bucer their great master, part also have murmured against this article lest it should cause any more trouble, since that 'twas exempted from the Symbol without noise, that also was attempted in a Conventicle at London. I remember Rich. Cheney who was there, told me so, a very Old Man, who had been injuriously Fin'd by the Plunderers abroad, and could not enter into his Fathers House. So far concerning Christ, what concerning Man? The Image of God was quite raz'd out in man, no spark of good was quick in him, his whole nature as to all the parts of his Soul was so extremely rever'd, that truly he was not at all Holy, there is nothing else within him but coruption and contagion: To what purpose are are these things? That they who got Glory by Faith only, wallowing in the Dunghil of their filthiness may accuse nature, despair of virtue, and disburthen Precepts. Hither Illyricus the chief of the Magdeburgenses, added his direful opinion of Original Sin, which he would have to be the inward substances of the Soul, for those since Adams Fall the Devil procreates and makes like himself. This also is trivial, in this case all sins are alike, so (lest the Stoicks should revive) they are weighed by God the Judge, altho God that just Judge should add a heap to our Burthen rather than an easement, and should heap up that which is not in the thing, when he is just: The Cook who killed a Dunghil Cock when there was no need of him, did no less offend against God, the righteous Judge, [Page] than that Assassinator, who Beza like, being disguis'd in Drink, killed the Duke of Guise, a Prince of great worth, with his Hand Gun, than which Exploit the world never saw any thing in our Age more Dolorous and Lamentable. But, perhaps they which are in this state of Sin,Degratia. Luth. in Resp. corta Louan. Bucer. in Joan. 1. Wald. in nat. Christi. Brent. ho. 12. in Joan Cent. li. 1. cap. 4. being bad, do much Philosophize of Divine Grace, which can heal and succour this Sin: But Graces do assign those famous parts, which they report neito be infused in our hearts, nor be of force to resist wickedness, but are placed without us in the favour of God alone, which favour cannot amend the Wicked, nor cleanse them, nor illuminate them, nor enrich them, but the old Sink, as yet remaining and waxing rank, that it should not seem stinking and odious, God winking at it they conceal. With this their Sophism they are so delighted, that with them indeed Christ cannot be said to be full of Grace and Truth, than that God the Father hath favoured him in a wonderful manner.—What then therefore is justice?De justitia Hesh. de inst. in re. s. ad 115. object. Illy. in Apol, conf. Antwer. ca. 9. de justifi. Calvi. inst. lib. 3. ca 2. nu. 28. & 42. Matt. 12. Luc. 12. Instit. l. 3. c. 2. nu. 4. Luth. lib. de Capt. Babylon. De Sacramentis. Calvin. Insti. li, 4. ca. 15. nu. 2. & 10. & 7. Cent. 1. li. 1. c. 10. Luth. lib. de. Cap. Baby. A relation, for 'tis not trimm'd up out of Theological Virtues, Faith, Hope, and Charity, which do cloath the mind with its splendour, but only the hiding a fault, which could he that hath Faith alone comprehend, he is sure of Salvation, and e're long will enjoy the infinite joy of Heaven.—Let it be so, let this sleep, but how will it be evident concerning future Perseverance, which whosoever wants makes an unhappy Exit, although for a time he worships Justice purely and piously? Yea truly, this is thy Faith, Calvin says so, unless he firmly foretels thy Perseverance to thee, as thou canst not be deceiv'd, thou wouldest be despis'd as empty and faint. And again Luther. A Christian also says he, cannot willingly lose Salvation unless he will not believe. I hasten to the Sacraments, none, none, not two, not one, O Christ, have they left, for their Bread is Poyson. Baptism, although it be yet true, yet in their judgment 'tis nothing, 'tis not the Water of Health, nor the Channel of Grace, it doth not derive Christs Merits unto us, but it is only a signification of Health; therefore they make no more of the Baptism of Christ, according to the nature of the thing, than the ceremony of John. If you have it, well, if you want it, no loss; believe [Page] thou art sav'd before thou art wash'd:Magd. cent. 2. & 5. cap. 4. Luth. advers. Cochlae. Item episto ad Melaa. 2. 2. & in ep Wallden. Anabaptista. Apoc. 13. De morihus. Ser. de Matri. & Lib. de vit. cont. & asse ar. 16. lib. de vo. Euan. Li. de. vo. Monasticis. Charc. li. in Cens. suum. Luth ser. de Pet. Item in aspert. art. lib. 32. lib. de ser. arb. & ser. de Moys. Item lib. de capt. Bab. cap. of the Euch. of holy order. of Baptism. What then, the Infants, who unless they are sav'd by their own Faith, to their own misery obtain nothing. Rather than we should attribute any thing to the Sacrament of Baptism, say the Magdeburgici, we grant that there is Faith in Infants by which they may be saved; they understand some hidden impulsions of Faith; that they live, and do not as yet understand, is hard: If this be so hard, hearken to the Physick of Luther; It is better to omit it, since that unless an Infant believes, he cannot be wash'd. These things, they say; being doubtful in mind, they affirm any thing categorically: Therefore Baltasar Pacimentanus the parter of strife, intervenes; who being the Parent of the Anabaptists, could not feign the motion of Faith in Infants, approv'd of Luthers caution, and casting Paedo-baptism out of the Churches; he decreed that no body should be wash'd in the Holy Font, unless ripe of age. That which appertains to the rest of the Sacraments, although the many-headed Beast may cast out horrid Contumelies, yet because they are daily buzz'd in their Ears, I pass it by here. The most Nocent fragments of the Lives and Manners of Heriticks, which Luther has spew'd out in his writings, that with one impure Gale of his Breath he would breath the Plague into his Readers; hear patiently and blush, and pardon me which recites them, if a Wife will not, or cannot let the Maid come, for to have to do with a Wife, is as necessary as Meat, Drink, Sleep. Matrimony is much more excellent than Virginity; St. Paul hath disswaded Christians from it. But these things perhaps are proper only to Luther; They are not; even now it was defended by Chark, but miserably and fearfully. Will you have any more? What else? By how much the more Wicked you are, so much the nearer Grace. All good actions, God being judge, are Mortal Sins; God being favourable, are light ones; no body thinks evil at his own will.Apol. Eccl. Angl. The Decalogue is nothing to Christians, God doth not regard our Works: Those only rightly partake of the Lords Supper, who bring sad, afflicted, troubled, confused, wandring Consciences. Crimes are to be confessed, but to whom? If any have absolv'd thee even in a jest, you are absolv'd, in case you have believ'd. [Page] To read hourly Prayers is not the part of Priests, but of the Laity, Christian Children, are from the Statutes of Men. I have stirr'd this Sink enough, and too much, now I will end; neither truly can you think me more unjust, who have promiscuously reproved the Lutherans and Zuinglians, for they being mindful from whence they sprung, would be Brethren and Friends amongst themselves, and interpret it a grievous injury, when they are discriminated in any thing besides one. Truly I am not of such a value, that I should take a mean place to my self, amongst the select Divines, who have to day proclaim'd War against Heresies; but this I know, of how great value soever I am, I cannot be in danger, whilst supported by Christs Grace: I will, Heaven and Earth helping me, maintain the War against such Devices, so envious, so dull, and so brutish.

The Ninth Reason.

'TIS well known that among the Blind,Sophisms. somtimes the Moon-Eye reigns; amongst the Ignorant, oftentimes a Fallacious Disputation is prevalent which is hiss'd out in the Schools: Our Adversaries offend much in this kind, but for the most part 'tis tack'd together with 4 Fallacies, which I had rather unfold in the University than in the Street. The first Schiamachia, Schiamachy. which beats the Ears with a great blustering, in this manner: In unmarried men sworn and vowed unto Chastity, that Marriage is good, but Virginity is better; Scriptures are brought speaking honourably of Marriage; whom do they fight against? The desert of a Christian Man, dy'd with Christs Blood, otherwise there are no Testimonies drawn, by which we are commanded not to trust to Nature nor the Law, but the Blood of Christ: Whom do they argue against? Against those who Worship Saints as the most gracious Servants of Christ; there are whole Pages cited, which forbid them to Worship [Page] many Gods: Where are they? These Arguments which as I find are infinite among Hereticks, cannot be to our damage, it may be for you an object of Derision.—Another Vice is Logomachy,Logomachy. which deserting the Senses do quarrel with a word: Shew me the Mass or Purgatory in Holy Scriptures: In 1. part. q. 13. art. 2. ad 3. What then? Trinity, [...] Person, are no where in the Bibles, because they are not words? a carping at Letters is a kin to this, when custom and mind of speakers being neglected; that which is the life of the word is contended with the Elements: For so they say, Presbyter is nothing else in Greek than Seniour, the Sacrament any Mystery. But D. Thomas says, in words, we must take heed that all things are not taken so much ex quo as ad quid.—The third is Homonymia, Homonymia. Apoc. 5 of long and large extent, as to what purpose is the Order of Priests, when John call'd us all Priests? also he subjoin'd this, We will reign upon the Earth: To what end therefore are Kings? Also, the Prophet celebrates the Spiritual Feast, that is, Abstinence from inveterate Crimes. Therefore let choice of foods, and set days prevail. Is it so, therefore Moses, David, Elias, Baptistes, Apostles were mad, who determinated the fasting of the Week to 2 or 3 days, which indeed is a perpetual crime: You see now what it is, I make hast.—The fourth is added to this Circulation,Circulation. after this manner: Give me, I say, the marks of your Church, the Word of God, and the most pure Sacraments. What are these with you? who doubts it? But I deny it. Counsel the word of God; I have Counselled it already, and I less favour you than I did before; ah! but yet it is plain. Prove it to me, because indeed we do not depart the breadth of a nail from the Word of God. Where is your Wit? you will always take for an Argument that which is put in the Question. How often do I inculcate this! Dost not thou watch me? Are not the Torches to be remov'd? I say, the Word of God to be a little explain'd by thee? I have 15 Ages witnesses, stand to the sense, not mine nor thine, but of these all. I will stand to the sense of the Word of God:Joan. 3. Where the Spirit will, it breathes. Behold what circles, what wheels does he make: This is a Trifler, a Coiner of so many words and sophistries; I know not to whom he cannot be deceitful, he may be troublesome perhaps. [Page] Your Prudence will raise the trouble, the thing will cast away fear.

The Tenth Reason.

THis will be to you a direct way,All sorts of Witnesses. Esa. 35. so that Fools cannot err by it: For who is there, although dull in a Commonwealth, when desirous of Salvation, hath consider'd a little, doth not see and hold the Path of the Church so well plained, detesting both Brambles and Rocks, and inaccessible places. These things also shall be desired by the Ignorant, as Isaias foretold. To you also, if you would have it very desirously, we lay a prospect of the Scene of things before your Eyes: What is more we Err in, all things to us affords an argument. Let us go into Heaven; [...] Aug. ser 37 de Sanct. Dam in vit. Pom. Rom. Hier. in cat. Sorip. let us contemplate Roses and Lillies, purpled with Martyrdom, white with Innocency. Three and Thirty Popes slain together: the Pastors in all Nations, who pawn'd their Blood for the Name of Christ, the Flocks of the Faithful who traced their Pastors steps, all the Heavenly Saints with crouds of men shining forth with Purity and Holiness; thou mayst see ours liv'd here, but ours are remov'd from hence; ours was Ignatius, (that I may take a smack of few things) m [...]st thirsty of Martyrdom,In Epi. ad Smir. Eu. seb. lib. 3. cap. 30. c. Dam in vit. Teles. [...]. 1. [...]onae. star. d. 5. Lib. 3. c. 3. Eus. 5. hi. 24 Eus. 4. Eus 4. 14. Suidas. Eus. 7. hist. 2. interp. Ruff. Who in Ecclesiastical affairs equaliz'd none, yea not the King himself, with a Bishop: Who committed many Apostolical Traditions, of which he himself was witness, to writing. Our Anchorite Telesphorus, who commanded the Fast of Lent, being establish'd by the Apostles, to be more severely observed. Our Irenaeus, who deriv'd the Apostolick Faith from the Succession of the Roman See. Ours was Pope Victor, who restrain'd all Asia with his Edict, which did seem so sharp to some, and also to Irenaeus, a very Holy Man, yet no body envied it as a Foreign Power. Our Polycarp, who went to Rome upon the Query of the Passover, whose burnt Relicks Smyrna gathered up, reverencing [Page] their Bishop on an Anniversary day, and with particular ceremonies. Our Cornelius and Cyprian, a Golden Pair of Martyrs, both great Bishops, but greater was he who being a Roman, suppressed the African Heresie: Who, being renown'd for his vigilancy, Prosecuted his own Predecessor. Our Sextus, to whom waiting at the Altar, Seven Angels appeared. Our Arch Deacon Laurence, whom our Adversaries struck out of their Calender, although so much extoll'd by Prudentius, in him, de S. Laur.

Ours those blessed Virgins, Caecilia, Agatha, Anastasia, Barbara, Agnes, Lucia, Dorothy, Catherine, who established their devoted Chastity, against the Tyranny both of Men and Devils. Our Hellen, whom the Festival of Inventio Crucis Celebrates. Our Monica, who dying most religiously, desir'd to be Pray'd for after her Death. Our Paula, who from a Palace, fled into a Cave of Bethlehem, although a stranger in so great a Journey, to attend the Person of Christ. Ours Paul, Hilarion, Antony, who retired into a Wilderness. Our Satyrus, Brother-in-law to St. Ambrose, who carrying the Consecrated Host about him, in danger of Shipwrack leaped into the Ocean,Amb. in Orat fu. de Satyro. and being full of Faith, Swam out again. Our Bishops, Nicolas, and Martin, exercised in Watches, Fenced in with Turfes, fed with fasting. Our Benedict the Father of so many Monks. I could not finish those Chiliads in ten years. Neither do I repeat those which I ranked before amongst the Doctors of the Church. I am mindful of shortness. Let them inspect those as will, in the Fertile History of the Ancients, or rather in the most Grave Authors; who almost each of them, have left each of the Saints to memory. Let any one declare to me out of those most Ancient and blessed Books what he thinks? whether they are Catholick Doctrine, or Lutheran. I call the throne of God to witness, and that Tribunal before which I shall stand, to give the Reason of these Reasons; Word and Deed, whether there is no Heaven or whether it is ours: If there is we embrace it, if not, we defie it. Now on the contrary, if you will, let us look into Hell. They are burnt with everlasting fire; who? the Jews, what Church were they averse to? Ours. Who? the Gentiles. What Church did they most cruelly Persecute? Ours. Who? the [Page] Turks: Whose Temples did they demolish? Ours: Who? Hereticks;Mat. 16. of whose Church were they Enemies? Ours: For what Church besides ours hath oppos'd it self against the Gates of Hell.

When the Jews being banish'd,Eus. 4. hi. 5. the Christians settled at Jerusalem: Good God! What concourse of People resorted to the Holy Tabernacles; what the Festival of the Sepulchre, what of the Manger, what of the Cross, what of all Saints, with which as it were with the Ornaments of a Spouse they were delighted? Hence arose the fierce and implacable hatred of the Jews towards us. Also they say now, our Ancestors were the cause of their own destruction, but they receiv'd no blow from Simon Magus or the Lutherans.

The Gentiles were very furious, who in a small space of time brought most miserable Persecutions on the Christians: On whom? The Fathers and Sons of our Church. Hear ye the voice of the Tyrant who Roasted St. Lawrence on a Grid-iron; of which See Prudentius in him. de S. Laur.

Against whom doth he rage? The Holy things of whose Church, Lamps, Rites and Ornaments, doth he root out? To whom doth he envy Golden Dishes and Silver Chalices, and rich Treasure? To us: Indeed it is Luther like. For what other Veil did his Nimrods cloud their Robberies with,Gen. 10. Dam. in Syl. Zor [...]. C [...]r. Eus. lib 2. [...] cont. cap. 7. 8. 9. S [...]zom. lib. 1. cap. 9. when they did Rob the Churches, and Dissipate the Patrimony of Christ? And again, Constantine the Great, that terrour of Hereticks, what Church did he quiet? That which Pope Sylvester presided over, when he Christen'd him with our Baptism. With what sign was he Victorious? with the sign of the Cross: What Mother was he Glorious in? Hellen: To what Fathers did he apply himself? To the Nicene: Of what sort? To Sylvester, to Mark, to Julius, to Athanasius, to Nicolas: Whose Prayers did he commend himself to?Athan. in vita. S. Anton. Theodor. lib. [...]. hist. cap. 6 Anthonys: What Seat did he desire in the Synod? The lowest: Much more Prince-like was he in that Seat, than if he had ambitiously desired an honour not becoming him. To tell of all things would be long, but of these two, the one being prejudicial to us, the other advantageous; 'tis not amiss to conjecture of things by their similitudes; [Page] for as theirs was a turbulent Epitasis, so ours was a Divine Catastrophe.

Let us view the affairs of the Turks:Turks. Zonoras. Vide Velat. Jovium. Emil. lib 8. Blon. lib. 9. de c. Mahomet, and Sergius the Apostate Monk, lye howling in Hell, loaded with their own and their posteritys wickedness. This monstrous and many headed Beast, the Saracens, Turks; this furious Erinnys, I say, by Luther and Luthers means (to whom the progress of the Turks seem'd grateful, and who was congratulated in this Emergency) had totally depopulated Europe, unless they had been suppressed by our Files, by our Princes and People; and with no less diligence had demolish'd Altars and Crosses than Calvin himself: Therefore they were our Enemies, insomuch as by our industry they were repulsed, to the saving of the Christians Throats.

Let us behold Hereticks,Hereticks. Clem. lib. 1. recog. Iroen. lib. 1. cap. 2. Cyp. Ep. ad Jubatum & lib. 4. ep. 2. Theodo. de fab. Haeres. Aug. haer. 46. 53. 54. Epiph. haer. 75. Socrat. lib. 2. cap. 28. Hier. in Iou. & Vigil. Aug. haer. 82. Bellows and Fuel for Hell fire. Up starts Simon Magus: What did he? He took from Man the liberty of free will; he boasted of Justification by Faith only. Next Novatianus: What was he? An Adversary to Pope Cornelius, he spoke against Pennance and Extream Vnction. Then Manes the Persian who taught That Baptism did not avail any thing to Salvation. Next Aerius the Arrian, who condemned Prayers for the Dead, and placed Priests and Bishops in the same Sphere, was Sirnamed [...], as Lucian was. Vigilantius follows, who would not have the Saints Pray'd to: And Jovinianus, who rank'd Virginity and Marriage in the same Predicament: Then a whole Ring, Macedonius, Pelagius, Nestorius, Eutiches, Monothelitae Iconomachi, &c. to which Posterity add Luther and Calvin: What are they? All alike, all revolted from our Church, and by her were Condemned and Excommunicated.

Let us leave Hell,The Earth. Sedes Apostolica. Epist. 162. Vide Ter. de praeser. Aug. lib. 2. de Doctr. Christ. c. 8. Disiunctissima terrarum. and survey the Earth: Wheresoever I turn my self, Patriarchs, Apostles, Bishops of all Nations, Princes, Kings, Caesars, Antiquity, Light of Reason; all Voted for us. Witness the Succession of Popes at Rome, whose Bishops (as St. Austin says) always flourish'd as Supream: Witnesses the other Apostolical Sees, (where his name hath been divulg'd) built by the Apostles themselves and their hearers.

Witnesses the Pastors of all Nations, who every where agreed [Page] in our Religion:Hier. in Cat. scrip. Eccles. & alii. Ignatius and Chrysostome at Antioch; Peter, Alexander, Athanasius, Theophilus at Alexandria; Macarius and Cyril at Jerusalem; Proclus at Constantinople, Gregory and Basil in Cappadocia, Thaumaturgus in Pontus, Polycarp at Smyrna, Justin at Athens, Dionysius at Corinth, Gregory at Nyssa, Methodius at Tyre, Ephreemus in Syria, Cyprian, Optatus, Augustin in Africa; Epiphanius in Cyprus, Andreas at Crete, Ambrose, Paulinus, Gaudentius, Prosper, Faustus, Vigilius, in Italy; Ireneus, Martinus, Hillary, Eucherius, Gregory, Salvianus in France; Vincentius, Orosius, Hildephonse, Leander, Isidore, in Spain; in Britain, Fugatius, Damian, Justus, Mellitus, Beda. Lastly, lest I should seem ambitious in Names, whatsoever either works or fragments of theirs remain, who have Preach'd the Gospel in the most remote parts of the World, all those do exhibit to us one Faith, which to day we Catholicks do profess. O Christ! What occasion shall I afford unto thee to disinherit me, if I should prefer so few, and those obscure, wicked, and unlearned men, before so many lights of the Church.

Witnesses also,Princes. Princes, Kings, Caesars, and their noble Subjects, whose Piety hath settled them in this our Catholick Church.Vide 12. Tom. Sur. The Theodosius's in the East, the Charles's in the West, the Edwards in England, the Lewes's in France, the Hermingilds in Spain, the Henrys in Saxony, the Wenceslaus of Bohemia, Leopolds of Austria, the Stephens of Hungary, Josaphats of India: What Princes and Governours can I mention, who have propagated our Church by their good Example, by their Arms, by their Laws, by their Trouble and Cost? For so Isaias foretold, That Kings should be thy Nursing Fathers, and Queens thy Nursing Mothers. Hear ye Protestant Princes, to you so great a Prophet sings, he teaches you your Lesson. I tell you, one Heaven cannot contain Calvin, and the foremention'd Princes, therefore joyn your selves to them, worthy of your Ancestors, worthy of your Praises, worthy of your Fortune. This thing only do I indeavour for you, and I will indeavour it, as far as 'tis in my power, to whom as an Enemy to your Crowns you have so often threatned Martyrdom. Welcome good Cross. That day, that day will come, which will clearly demonstrate to you who are your friends, the Jesuits or the Lutherans. Further,

[Page] Witnesses are all the Coasts and Climates of the world, to whom the Evangelical Trumpet hath Sounded since Christs Birth. Are these small things to take away all pretence for Idols, to imply a Kingdom of God on Earth? Luther Preaches Christ;1. Cor. 1. we Catholicks Preach Christ. Is Christ divided? No: Either his Christ is false or ours. What then? I say, he is their Christ who is an Enemy to Baal; ours, who by his means banishes Jupiter, Mercury, Diana, Phaebus, Erebus, out of the minds of men. My time fails me, I must presently draw the Curtain, only take a view of some things near home: viz. Of the Irish from St. Patrick, the Scots from Pelagius, the English from St. Augustin, Roman Devota's, Roman Missioners, either they embraced no Religion, or certainly ours, viz. the Catholick. The thing is plain, I acquiesce.

Witnesses are the Universities, witnesses are the Records, witnesses the Inauguration of Caesars, and the Ceremonies and Coronation of Kings: Witnesses are the Orders of Knighthood and Chivalry: Witnesses the Windows, Moneys and City Gates: That no Religion but ours was ever establish'd from the beginning. VVhich things revolving, and considering I had to do with men in a desperate and damnable state, I was animated (I do not deny) and inflam'd to a Combat, in which unless the Saints are driven from Heaven, and proud Lucifer recovers his Empire, I shall never be overthrown. How much better is Chark than I, who hath so bitterly rail'd at me? If I had rather intrust this sinful Soul to the safe way, to the sure way, than expose it to the Quick-sands and Rocks of Calvin.

The Conclusion.

[Page]

YE have of me now (most flourishing Academicks) the context of my work, perform'd at leisure in my Journey. I had a mind to clear my self of arrogance, and satisfie you of my confidence, and in the mean while, you being invited with me unto the Schools, to propose some wholsome things to be chew'd upon. If you do think it just, if safe, if honest, to account of Luther or Calvin, the Canons of Scripture, a private Spirit as the rule of the Church, instructer of Councils, and Fathers, there is nothing I can hope for, you being Readers and Hearers. But if you are those whom I have drawn in the Scheme of my mind, Philosophers, lovers of Truth, Sincerity, Modesty: Enemies of Rashness, Sophistry, and Babbling; you will easily see the open day, who now see it Glimmering. I speak boldy, because my love towards you, your danger, and the weightiness of the Province requires it. The Devil knows that if you will open your Eyes, you will behold the light of Truth. For is it not an object of amazement, that Hanmer and Charke, should be preferred before Christian Antiquity; but there are some Lutheran Baits, by which he propagates his Kingdom, and Inveigles many in your Sphear. What are they? Gold, Glory, Delights, Pleasures: contemn them. For what else are they than the Scum of the Earth, a Hoarse air, a Feast for the Worms, Specious Dunghils? despise them. Christ is full, he will feed us: He is King who will honour us: He is Rich, who will endow us with all Felicity: Recommend your selves to him in the Field, that with him ye truly Learned, and truly Famous, may return Triumphant.

FINIS.

ERRATA.

[Page]

PAg. 13. l. 22. for the Doctrine of the Penitent Myrrh Tree, r. the Doctrine of Repentance: p. 16. l. 10. for ask r. askt, p. 21. l. 17. for attempted r. held forth, l. 36. insert with them, p. 25. l. 17. for Therefore let choice of Foods, and set days prevail, r. Farewel choice of Foods, and set days. l. 28. for nail r. hair.

Information about this book

Title statement

Reasons of a challenge sent to the universities of England, in matters of religion by Edmund Campion ; faithfully translated into English.

Campion, Edmund, Saint, 1540-1581.

Edition statement

1687

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A32964

ID [STC]

Wing C407

ID [STC]

ESTC R12917

ID [EEBO-CITATION]

11696773

ID [OCLC]

ocm 11696773

ID [VID]

48239

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A32964)

Transcribed from: (Early English Books Online ; image set 48239)

Images scanned from microfilm: (Early English books, 1641-1700 ; 811:4)

Source

— Reasons of a challenge sent to the universities of England, in matters of religion by Edmund Campion ; faithfully translated into English., Campion, Edmund, Saint, 1540-1581..

Extent

[6], 32, [1] p.

Printed for Mat. Turner ...,. London :: 1687.. (Reproduction of original in Union Theological Seminary Library, New York.) (Translated from: Les Dix raisons proposées aux academies d'Angleterre sur les matières de la foy, par le P. Edmond Campian. cf. BM.) (Errata p. [1] at end.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.