THE GREAT bragge and challenge of M. Champion a Iesuite, cōmon­lye called Edmunde Campion, late­lye arriued in Englande, contay­ninge nyne articles here seuerallye laide downe, directed by him to the Lordes of the Coun­sail, cōfuted & aun­swered by Meredith Hanmer, M. of Art, and Student in Diuinitie.

INPRINTED, at London in Fletstreate nere vn­to Sayncte Dunstons Church by Thomas Marsh. 1581.

TO THE RIGHT HO­NORABL SIR THOMAS Bromley Knight lorde Chaunceler of Englande▪ VVilliam L. Burleigh, and Lord Treasorer, Rob, ert▪ Earle of Leicester, Edward, Earle of Lyncolne with the rest of her Maiestyes most honou­rable Counsayle, continuaunce of healthe, encrease of honoure, and all Heauenlye wisedome.

WHereas (Right Honorable) there came lately into my hands an inso­lēt bragge or challēge contayning nyne poyntes, or articles, and sub­scribed by M. Champion a Iesuite and (as he calleth himselfe) a Priest of the Catholike faith, latelye ar­riued here in Englande, and the same directed vnto-your Honours by waye of humble sute and petition: I thought it my duety vnder your Lordships fauoure, and correction, to peruse the same, to scanne his drift, and to answeare his bragges and challenge, as farre forth as it concernes my degree, and the common weale of the Cler­gie of England. His petition is to your honours for fa­uoure, his quarell is to the Clergie for Religion, and his drift (as farforth, as yet, it may bee perceiued) is to se­duce her Maiestyes louing and faythfull Subiectes, with showe of Catholike Priesthood and profession. Vnto your honours he directed the Challenge to be receiued: and vnto your honours with all humility I send it answered [Page] submitting my selfe and the whole to your wisedomes▪ & fauorable interpretations. It is no new deuise, but an old practice of Satan, thus to send forth his wicked spirites, to sow tares among the wheat, who wayting all opportu­nity, not daring in the clere light and broad day to work his feats, doth it by stelth, and in the night season, when men sleepe in the security of Sinne▪ wherfore the Kinge ruleth, the Priest prayeth, the husbandman ploweth, e­uery one in his calling, is to serue the Lord, and that in watchfulnes. My selfe as the simplest, togeather with my bretherne of the Clergie we (I say) ioyntlye are greatlye bound to render vnto God harty thankes, and praises, for the vertuous, peaceable, and prosperous raigne of our soueraygne Lady the Quenes▪ maiesty, in whose blessed­nes we are blessed, in whose peace we enioy quietnes, and of whose vertue and piety we are partakers. Her tempe­rall swerd aduaunceth the swerd of the Spirite, which is the worde of God, and the messengers therof are shielded vnder her shadow and countenaunce. As Daniell sayed of his Lorde and Mayster the Kinge, so say wee dayly and hourely of our Lady and Mistres the Queene: O noble Queene liue for euer. Secondlye wee blesse God for your honours, and instantly craue the continuance of your health, with the encrease of all heauenly knowledge in your calling to countenaunce vnder her Maiesty the preaching of Gods worde, to commaund the buildinge of his church, and to roote out those that goe aboute to de­stroy the vineyarde of the Lord. And presently touching the challenge of this bragging Champion, in the name of my fellow laborers, and brethren of the Clergie: I refer the determination therof vnto your Lordships▪ so that [Page] if you graunt it either priuately or publiquely, he shall bee disputed withall. His bragge is but bumbast, their religi­on is in showe not in substance, they haue wordes and not truth. I will not presume to craue licence for him, but hartely wish with the Apostle, that they were cut of which molest vs, and the quiet state of the Church of England. Thirdly in brotherly loue I am to desire of her Maiesties louing subiects, not lightly to credite such insolēt brags: not vnaduisedly to receiue such wandrers from Rome: but in the feare of God to beholde, what is and hath bene sayd for the truth, and to cleaue fast vnto the word of God. And so I ceasse further to trouble your Lordships, but with remembraunce of my humble duty I pray vnto the lord long to blesse & preserue your Honors.

Your L. most humble at commaundemēt Meredith Hanmer.

TO M. CHAMPION THE Challenger, Meredith Han­mer the Answerer sen­deth greetinge.

YOur scroles of lesse credite (in myne opini­on) thē sybilles leaues lately flowen abrode, fell vppon an hollowe Reede and sounded the contentes and secrecy thereof:Antichrist Rom. Midas. Rex Midas habet aures Asininas. We know you well y­nough, and your profession better. We see by your methode how yee handle your matter: we gather by your Pilgrimage your profite in studye. Stultus populus quaerit Romam. I woulde wish yee dealte playnlye,Fond people fleete to Rome cast of the Popes pelte, discouer the sonne of Semiramis who was a naturall I would heare not a Romanist, but an Englishman speake. Your per­son in brotherly loue I am to embrace, but the dregges of idolatrye you dranke at Rome, I vtterlye deteste. Leaue of that whiche your owne friendes wil mislyke in you, put on modestye, come not to confute, but to be confirmed, and when ye haue sayd all, confesse: Nihil est iam dictum quod non sit dictum prius. Proceede not in wil­fulnes,Nothing novv sayd that hath not bene al­readye spoken. it is hard to kicke agaynst the pricke, the trueth is great and it preuayleth if yee will struggle in the limetwigge of follye, you wil be the further from flying: if ye swim agaynst the streame, yee shal but labor in vayne▪ if yee play the Champion and thus chal­lenge all the Protestantes, yt passeth your strength, yee must nedes fall▪ you know: ne Hercules contra duos ▪ and yet Champion agaynst all?No not Her­cules agaynst tvvo. if it would please ye to construe these few liues togeather with myne answeare, in the better parte, I shall haue the better cause to like of you, if otherwyse, well I may take thoughte, but it shal greue me not a Iote: if yee haue licence to dispute ye shalbe disputed withall: if yee write, yee shalbe answeared: If ye recant ye shal be ioy­fully receiued.


M. Hanmer the aunswerer vnto the Christian Reader.

THe meanes that Satan vseth to deceaue Gods people are infinite (good christian Reader) his illusions are stronge, his chaine hath manye linkes and runneth to greate length. hee transformeth himselfe to an Angell of Light, and al to delude the sim­ple christians. His power is ouer the children of vnbeliefe, his kingdome wide and his subiectes many. An Aegyptian Sorcerer drevv after him (as Luke writeth) foure thousande Iewes (as Iosephus saith) thirty thousand:Act. 21. Ioseph. bel. Iud. lib. 2. cap. 12. Euseb. ecel. hist. lib. 4. cap. 6▪ Barchochebas cal­ling himselfe a stare, had (as Eusebius writeth) fiftye thou­sand follovvers: There are heathens and infidels, that can­not be numbred: The number of Turkes and Saracens is in finite: the Arrians deceaued thousandes and the Church of Rome at this day with the goldē cup of idolatry and abho­mination, maketh drunk the inhabitants of the earrh▪ And whereas these Romanistes of a long time hauinge receaued honor, reuerence, & good opiniō, because of their holy or­ders, now beyng bewrayed, and stripped of this pharisa­icall shewe and counterfaite weede, least theire kingdome should fall, they haue found out a newe order, and society, commonly called of Iesuits, Euseb. Ecel. hist. lib. 5. cap. 13. lib. 7. cap. 30. as the last refuge and onely shift to vphold their ruinous walles. Montanus with his pro­phetisses sent disciples to sowe his heresye throughout A­sia and Phrygia. Manes chose twelue Apostles, and sent thē throughout Persia ▪ with the Easterne partes of the worlde▪ Sleidan lib. 10 The Family of Loue haue their prophets and disciples. The Anabaptistes out of Munster the head citye of Westphalia, sente abroade (as Sleidan reporteth) in the euening 28. A­postles. And the Pope hath lately about 40. yeares past cō ­firmed the sect of Iesuits, & sends thē abroad in the euening of the world with the Anabaptists, & in the night seasō, with [Page] the enemy of God and man, to sow tares among the wheat. And to further the credite of this new found order they fa­ther the same vpon Iesus, and cal themselues Iesuites, hauing their originall of one Ignatius a maymed Souldioure, as is declared at large in the answeare.August. de hae­res. Epiphan. haeres. 61. There were heretikes cal­led Angelici, who worshipped Angels: others called Aposto­lici arrogating in greate pride, that title vnto themselues: o­thers Humiliati, croaching fryiers, that pretended humi­lity: others called Iesuati, and they the veriest varlets of all: others of the familye of Loue, and as they affirme deifyed in God. The Carpocratian heretikes sayd, they were like vn­to Iesu, Irenaeus· lib. 1 cap. 24. and excelled the Apostles. The Massilian heretikes called also Euchitae beyng corrected for their lewdnes called them selues Martyrianos, yet (saith Epiphanius) for al their holines,Theodoret. eccle. hist. lib. 4. cap. 11. they worshipped the deuil & wer called Sataniani. If ye called any of thē Christ, a Patriarch, a Prophet, or an An­gel, they said they were so. But as touching this late order of Iesuits, August. de hae­res. this society passeth all other sectes in Hypocrisie & outward shew of holines. In weede monkish frierish, priestly and Pharisaicall: in discipline austere, much like the Here­tikes Flagellefiers, Epiphan. hae­res, 80. or Circumcellions, or Baals priestes, whip­ping and launcing themselues: in wordes humble, lowlye, dowking, and ready to kisse your fote, but in hart prowde, arrogant, bragging and bosting as this Iesuit doth, & chal­lenging the combat with countries and kingdomes. I will at this present no more but warne thee: Beware of false Pro­phets:Math. 7 Math. 10. we are commaunded to be wise as Serpentes, and simple as Doues. Peruse the whole, and trie the spirites: geue the praise vnto God, let the paynes be myne, and the profite thyne owne.


M. Champion, a Iesuite lately arriued here in England hath laide downe as fol­loweth: by way of chall [...]ng.

RIght Honorable wheras I haue come out of Germany and Boh [...]me land, being sent by my superiors and aduentured my selfe, into this realme, my deare countrey for the glory of God & benefit of soules: I thought it good litle inough, in this busie, watchfull and suspicious worke, I should eyther sooner or later be intercepted and stopped of my course. Wherfore prouiding for all doubte, and incertenties which may soone come o [...] me when God shall happely deliuer my body into durence: I suppose it needefull to put this writing in a redinesse, desiring your L. to geeue it the reading and to knowe my cause. Thus doing I trust I shall ease you of your labour▪ for that whych otherwise you must haue sought by practise of Wit. I doe nowe lay into your handes my playne confession. And to thentent this whole matter may be conceaued in order & so the better vnderstoode and remembred, I make heereof nyne poyncts, or articles, directly, truely and resolutely o­pening my full enterprice and purpose.

The aunswere.

IT should appeare by your pream­ble and entrance that your person were not lightly to bee regarded, neyther your message to be reiec­ted, neither your trauell to be vn­cōsidered: seeing that meane per­sonages [Page] may not be acquainted with your arri­uall, neyther saluted in your style. You begynne with Right honorable, as one sent in Embassage from some great state, not vouchsafing the pre­sence of the meaner sort, afore you haue accompli­shed your entent with ye superiors, and yet with­draw your selfe, that neyther the one nor thother shall vew your person, but from hand to hand, & in hucker mucker, receyue in scrowles and torne papers, your drift and enterprise. By your Pre­face I gather fiue thinges. First to whom you direct these your scattered deuises, to the ryghte honorable, her Maiesties most noble Coūsailers, the Pieres, and state of ye Realme. Weygh wyth your selfe afore yee presume further they are no Babes. Secōdly I perceaue whēce ye come, you traueled Germany, passed through Bohoemia, rested at Rome, tooke counsell of your Prouost, obeyed your Superior, tooke your voyage northwarde, and arriued in Englande. In fewe words, out of England yee went, & into England yee are come agayne: you are welcome home. Thirdly, I ga­ther your dryft & purpose is, as ye say, to set forth Gods glory, to winne erring & wandring soules: if you meane playnly, none better welcome. For the haruest is great and the labourers fevve. Fourthly, mee thinkes yee bewraye your selfe,Math. 9. where you confesse this your enterprise to appertayne to a busy body, the trauel to require vigilance and the worke to be suspicious, mistrusting what will be­fall to your person, the perill and daunger which [Page 2] hereby yee may incurre Fiftly, not forgettinge ye slye conueyaunce of Rhetorical insinuations▪ you would subtlely creepe into ye fauour of your Rea­ders, by protestīg an opē sh [...]w of plaine, sincere, & vnfained [...]e [...]ing, by promising to cōtriue into or­der & method for ease & memories sake ye principal poincts of your drift, & purpose. This is ye sinne of your preface ye which I thought good thus to re­peate, yt yee may perceaue we finde you, and yt the reader bee not ouer hastely carried away wt your fayre shewe and gloriouse florish. Substance as yet I finde not, longer to stay my pēne. But in ye poincts following, deliuered by your selfe in their seuerall numbers, I purpose wyth Gods helpe, mildly and brotherly to confer with you, both be­ing of one countrey, fellow studentes sometime in the famous Uniuersity of Oxenford, professor [...] (as you woulde beare vs in hand) of one fayth, thoughe varyinge in forme and manner: Fel­low Laborers (as you would make vs beleeue) in the Uineyard of Christe Iesus, planting vertue, plucking vp vice, graffing the penitent, croppinge of, the fruictlesse and withering branches, drying wyth comfort the dropping eyes of the sorowful and watering with the dew of Gods word the dry consciences of the ignoraunt. Whatsoeuer I lay downe, take before hand my meaning, that nothing be spoken neither cōstrued of you in the worse sense, as derogating from your study, ble­mishing of your person, nor diminishinge of your credit: but all in the Zeale of Gods cause in the [Page] defence of my Prynces proceedings, in the qua­rell of my Countrey, and in the loue of my deare brethren, and that wyth as much modesty as ly­eth in mee. Let the spirites be tryed. Helia [...] being commaunded to wayte the Lords comyng on ye Mounte,3. Reg. 19. as the story sayth: The Lord went ouer & a great mighty winde▪ shauing the Mountaynes and rent­ing the Rockes, but the Lord was not in the Wynd: after the Wynd came there an Earthquake, but the Lorde was not in the Earthquake: and after the Earthquake there cāe a Fyre, but the Lord was not in the Fyre: and after the fire there came a still, soft, or mylde hissing, and there was the Lord. My minde I doubt not but you perceaue, and now to ye poyncts in order as you haue pla­ced them.

The Iesuite.


I Confesse that I am (albeit vnworthy) a Priest of the Catholicke church, and through the greate mercy of God vowed now this eyght yeres, in­to the Society of Iesus, and thereby haue taken vpon mee a speciall kynde of warrefare vnder the Banner of obedience, and eke resigned all my interest, and possi­bility of wealth, honour and pleasure wyth other world­ly Felicities.

The aunswere.

IN these words yee geue vs to vnderstande, your [...]yr [...]e, your Order, your state, and condicion. You begin wyth Confiteor, yeelding a shewe of modesty, by confessinge your vnworthines. The [...] [Page 3] inferre a vehement suspicion, & lest that your rea­der should long stand in suspēce, you display your banner and vncouer your nakednes. Wee finde you a Priest: no [...]orce. Of the Catholike church: not a­misse if it be true. A Iesuite, as you write Of the So­ciety of Iesus.

You bewray your selfe, whē as vnder the faire name of Iesus you haue together with your com­plices lately found out a fond order neuer heard of, the space of fifteene hundred and odde yeares after Christ. Here I am to warne my Brethren and Countrey men, that they take heede they be not deceiued by meanes of you, and such as you are, entitlīg your selfe a Priest of the Catholick faith, and for the further aduaūcement of your credite, to father your felowship vpon Iesus. Wee know that Waspes haue Honye Combes as well as Bees: wicked men haue companies like to the Church of God: your brethren of the societye or Family of Loue haue a Glorious title▪ but we find them a detestable sect of Hereticks, of like anti­quity with your order they are not straight way the people of God, which are called the people of God,Rom. 9. neyther be they all Israelites as many as are come of Israel, the Father. The Arrians were Here­tickes, yet bragged,Socrat. that they alone were Catho­lickes calling the true professors, Ambrosians, A­thanasians, Iohānits, as you do nowe call the profes­sours of the Gospel, Lutherans, Zuinglians, Caluinists &c. Nestorius ye Heretick (sayith Theodoret) cloked his falsehoode with the coloure of truth.Theodoret. Ebion [Page] beyng in opinion a Samaritane, yet sayth Epiphani­us, Epiphan hae­res. 30. would hee be called a Christian. The Turkes comming by lineall discent of Agar the bondwo­man, yet sayth Sozomenus, Sozom. eccl. hist. lib. 6. cap. 38. will they be called Sa­racens of Sara, Abrahams true & lawful wyfe. The Spirit in the Reuelation reporteth of some, how they call themselues Ievves, yet testifyeth he, they are the Synagoge of Satan. The Pharisies told Christ,Apocalyp. 2. Iohn. 8. they had Abraham to theyr father: yet af­fyrmeth Christ, they were of their father the De­uill. Looke vnto your selfe, that ye be not in a wrong boxe, for assure your selfe, vnlesse we fynd your doctrine Catholike, wee will not allowe of your title. You bleare the eies of ye simple with mouthing the Church, the Catholicke Church, our ho­ly mother the Church: Not vnlike the vayne guyse of Hipocriticall professors in the time of Ieremie, Ierem. 7 who had in their mouthes, The Temple of the Lord The Temple of the Lord, but in their harts th [...] idole groue of the deuill. you are therein to be aduysed with them: trust not in false lying vvords, saying: [...] is the temple of the Lorde &c. they shall not auayle you. Here you tel vs of your order, a fayre shew with­out, but a foule shame when the secrecy therof is opened. It is a new order, new maysters▪ newe men, new lawes, new leaders, the deuil is an old knaue, and now he hath put on a new coate: we are forewarned that if an Angell from Heauen should bryng vnto vs any other Gospell, any o­ther Christ or christiā order,Galat. 1 thē we haue already receyued, we should shun him Bevvare of false Pro­phets [Page 4] (saith Christ) for many vvil come in my name, saying: I am Christ (or as you say of the society of Iesus) & deceiue many if any say vnto you, Math 7. Math. 24. Marc. 13. Luc. 21 here is Christ (in this order or that order) beleue them not. If they saye vnto you: behold, he is in the desert (in this Cell or yt Cell, in this rocke or that rocke, in this vale, or that vale) goe not after them. or if they say, behold, hee is in the secrete closet or inner chamber, (in City, Towre, Temple, Chappel, Ile, Aulter, Shryne &c.) beleue them not. And now with your pacience, I will blaze the armes of your order, the antiquitye of your house, the originall of your lyne, & progresse of your society, whom your selues call Iesuits, the Printer shal play the crier, & publish the same (if ye please in our natiue soyle & sweete country of Eng­lād) to the knowledge of ye posterity, & yet for more indifferency let an other speak for vs both. Ther was (saith Martinus Chēnizius) a certain Souldi­er by name Ignatius Layola (as Pantaleon wryteth) Cātaber, a spaniard of Biskay who being at ye siege,Martin. Chemnizius exam. concil. Trident in praefat. of Pompeiopolis was shot throughe both shankes with a Gunne, and returning into his countrey made away with that litle which he had, and de­termined with himself thēceforth to lead a straict and austere kynd of lyfe:Pātal. Chro­nograph, and consideringe with himself that Learning and knowledge auayled much to further his enterprise & purpose, hee got him to Paris, where he studied (as it is reported) the space of ten yeares, and linked vnto him, in that space, ten associats or cōpanions of his new-founde order and deuysed trade of life. At the [Page] tenth yeares end with his tenne cōpaniōs he re­turned into Spayne in the yere of our Lord 1536. The yeare followinge, to wit: 1537. they came to Rome, crauing the Popes Bul a faculty to goe a pilgrimage to Ierusalem there to visite (as they signifyed) ye holy places. They toke their voiage to Venice, and then as storyes record, the Turkes warred with the Venetians, and trauaylinge was so daungerous, that they were disappoynted of theyr iourney. Immediatlye they alter theyr mindes and determine to geue them selues to preaching. Whereuppon the Popes Legate, oy­led after the Romish manner, and shore Priestes seuen of them, and gaue them licence freely and in all places to preach, to heare confessiō, and to mi­nister the Sacramentes. In the yere 1540. through the help of Cardinal Contarenus they made sute vnto Pope Paulus 3. that, that order of theirs might by his autority be cōfirmed. Paulus 3. graū ­ted theyr request ratifyed theyr order, with this prouiso, that the number of theyr society excee­ded not 60. This Pope afterward beyng geuen to vnderstande how avayleable this order was for the vpholdinge of his kingdome, and the re­payring of the ruinous walles of his pontificall autority, esteemed of this society as excelling all others, so that in the yeare 1543. he decreed, yt the society of Iesu, should not be tied to any one place of abode, neyther limitted to any certayn nūber of brethren. So farre, Mart. Chēnizius. To be short, they preuayled so much yt they got them a place [Page 5] at Rome, where (as this Pilgreme cōfesseth) their Prouost is alwaies resident, & sendeth abrod his Pupills, as I may iustly say to deceaue the peo­ple of God. Lastly, after ye Ignatius, & Cardinal Mo­ronius, had cōsulted together, meanes was foūd that in the yeare 1553. there was a Colledge buil­ded at Rome for the trayning vp of youth to goe abrode to seduce the Inhabitaunts of the earth. Now sir will it please you to behold your Coate. The first of your gentry was Ignatius Layola the creeple, hee standing vnder Pompeiopolis towre geues the Pellet out of his tayle: the supporters be two Cardinalls: your Crest is a shauē crowne: your prerogatiues & royalties (if you may be be­leeued) are great: your lyberties reach far, yee may go whither ye wil you beīg such a mā, as ye say: Of the Sosciety of Iesus, why hide yee your selfe in hucker mucker? Why come ye not forth? why repayre you not to ye temple & sit among ye Doc­tors? but as touching your order, I see ye fulfilled which long agoe hath bene foretold to happen in the latter dayes, concerning Teachers and Hea­rers. Men haue itching eares,2. Timoth. 3. endeuoring to pro­cure thēselues teachers after their fond humors. Men are high minded, self willed,2. Timoth. 4. louers of them selues, being wedde to their owne wayes and deuises, leauing ye law of God,Math. 15. and following af­ter the traditions of men. What mooued you to forsake your natiue Soile, and the famous Uni­uersities of England, florishinge with all kinde of good litterature? the scriptures are in this land [Page] lernedly expounded: the fathers alleaged: the coū ­cells examined: the hystories deuine, & prophane, morall, and naturall, throughly pervsed: ye lawes Ciuill, Canon, Statute, and temperal diligently scanned: iustice is put in vre: and yt which cōfir­meth the right vsage of all ye premises, God hath blessed this Land with peace these many yeres. Blessed be his name therfore. I hope ye are come home to taste wt vs,Psalme. 33. hovve svveete the Lord is. But this lōg time you haue neglected al ye aforesaid, & whereas there are many orders and sects vnder Abadon King of Locustes as Mōckes, Apocalyp. 9. Anachoretes, E­remits, Fryers, Carmelits, the order of Basill, Augustine, Benedict, Dominike, Frauncis, Ord [...] Cluntacēsium, Grandi­montensium, Volaterran. Anthropolog. lib. 21. Carthusiensium, Cisterciensium, Clarevallensium, Praemonstratensium, Camaldulensium, vallis vmbrosae, humili­aetorum, Guilielmitarum, seruorum beatae Mariae, Sanctae Bri­gittae, Coelestinorum, Canonicorum regularium, montis [...]liueti, Militum sancti Iohannis Baptistae, Templarorium, Sanctae Mariae Teutonicorū, sancti Iacobi, de Calatraue, militum Ie­su Christi, Militū Alcant [...]rae, de redēptione captiuorū, montē ­siae, sancti Sepulchri, and infinite other Locusts, ha­uing their originall, successe, & confirmation, by southsaying, coniuring, dreames, visions, fanta­sies, lies, illusions and fayned Miracles: you for nouelties sake haue found out a newe rule, and ye lousiest order of all. They had some colour, either they fathered their inuention vppon the virgine Mary, or vpon some sainct. You addict your selfe to a maymed souldier, and bringe forth vnto vs an haulting religion. It shoulde appeare you re­pose therein holines. Deceaue no lōger your self, [Page 6] goe not aboute to delude Gods People, and her Maiesties louing and obedient Subiects It is neyther the place, nor the habite, that maketh a man the holier. Gregory sayth:Gregor. in Ezech. lib. 1. Homil. 9. Si desit spiritꝰ nō adiu­uat locus &c. If the spirit be wāting the place helpeth not. Lot was holy in Sodome, yet sinned he in the Moūt. And that the places gard not the myndes, let our great graund­father Adam testify for he fell in Paradise▪ For if the place could haue succored, Satan had not fallen from Heauen. The same words in maner hath Ambrose. Ierome also writeth: Non sanctorum filij sunt, Dist. 40. cap. Non est. qui tenent loca san­ctorū. They are not the sonnes of Saincts which enioy the rowme of Saincts. Chrysostome telleth vs:Chrysost. in Math. homil. 43. Nō locus san­ctificat hominem, sed homo sanctificat locum, the place ma­keth not the man holy, but the man maketh the place ho­ly. Againe. Gregory sayth: Non loca vel ordines, cre­atori nostro nos proximos faciunt. Dist. 40. cap. Non loca. It is not the places nor the orders that makes vs neerer or more acceptable vnto God our Creator. It was Symmachus, that poisoned the streames which you dranck of, where he sayth of the Pope: Si desint bona acquisita per meritum, Ibidem cap. Non no [...] sufficiunt quae a loci praedecessore praestantur. If there want good things gotten by his owne Merittes, the good thinges which hee hath gotten of his Predecessor are sufficient. Here the treasor house of the church, and the me­rite Cell of orders, Munkry, fratry, and societies is established. In the iudgement of this Pope, as it also gathered by the glose,Gloss. ad cap. Non nos. Peter hath graunted his Successours (vt essent haeredes bonitatis suae) that they should be heires of his vertue and worthynes. Agayne:Gloss. ad cap. sic nos. dist. 19. Papa Sanctitatem recipit à Cathedra, the Pope receaueth holines of his Chayre. Pontifical. in benedic: ad vest. sacerdo [...]. In hallowinge the Priestes vestiments ye say: that thy Priestes wearing this holy [Page] vesture, may deserue to be shielded and defended from all assaults, and temptations of the wicked spirites.

Pestilent is that opinion of Thomas of Aquine, who saith that the wearing of Frauncis or Domi­nickes cowle, hath power to remoue sinne, as wel as the sacrament of baptisme.Alphons. ad­uer. Haeres. lib. 7. cap. 7. Alphonsus de Cas­tro a Minorit reporteth, that in his hearing, a cer­tayne Thomist preached: VVhosoeuer forsaketh the iudgment of Thomas of Aquine, must bee taken as sus­pected of Heresie. Heere is a dilemma. Eyther put no holinesse therein and so followe no choyce of order: or else put holinesse therein, & therefore ac­cording vnto the premises you are iustly to be cō ­demned. This supersticious Opiniō of your fan­tasticall orders,Sleidan. lib. 12. hath be witched not onely meane Personages, but also great Prynces. For Francis­cus Marques of Mantua, ye second of that name, Albertus Pius Prynce of Zeugitana lying at Paris, and Christophorus Longolius yt great Clerke buri­ed at Padua, charged their executors, to bury thē in Sainct Francis Weede. They hoped (sayth the Story) to obtayne Remission of sinne, if they vvere buried in a graye Fryers Coate. It appeareth vnto ye World howe shamefull and vile was the romish Religion in those dayes. For men were ledde in­to that palpable ignoraunce and blindnes that to bee buried in Muncke, or Fryers Weede was thought inough to bring a man to eternall Lyfe. These your deuised dreames doe nought else, but leade to the Deuill, & damne as many as drinck of your Cuppe.

[Page 7] Chrysostome exclaimeth against you, & your Pha­risaicall sects. O the vvickednes hereof, Crysost. in Math. Homil. 43. (saith he) they vvill shevve more holines in theire apparell, then in the body of Christ &c. that hee, vvhich despayreth in Gods mercy, should put his trust in the garmēt of a man. The auncient councell of Gangra hath decreed:Concil. Gan­grens. cap. 12. Si quis virorum putauerit, sancto pròposito, id est, continentiae conuenire, vt pallio vtatur tanquam ex eo iustitiam habiturus &c. Anathema sit. If any man thinke it agre­able to his holy purpose, to vvit, of cōtinent life, to vveare a cloake, as though therby he vvere to haue righteousnes &c. let him be accursed. And loke what is here spo­ken of the cloke, maye bee vnderstoode of other habits and garments. Many learned and God­ly men, from tyme to tyme, haue lamented the miserable state of the Church, seyng the infinite number that in shew professe religion, the diuer­sity of orders, their varing in seruice, their addic­tyng vnto Saynctes, seruinge as it is written, rather the Creature then then the Creator. Rom. 1. In this res­pect the complaynt is made: My people (sayth the Lord) haue done tvvo euilles. They haue forsakē me the vvell of the vvater of life, and digged them pittes, Ierome. 2. yea vile and broken pittes that hold no vvater. Kingdomes haue bene bepestred wt these swarmes of locusts, eating the fatte of the earthe, and makinge as it were heauen of this world, Anno. 1279. there was a councell summoned at Lyons where the pope being presēt, order was takē for the suppres­sing of Friers and religious mē, that thenceforth there should but onely foure orders be receiued [Page] About the yeare 1392. Henry Crumpe an Irishman wrote a greate volume: contra religiosos mendicā ­tes. Richard Fitz Rafe. Archbyshop of Armach. wrote xvi. Bookes,De Religios. domib. capit. Ne nimia. contra fratres mendicantes. Innocen­tius. 3. decreed: Lest that the ouermuch diuersity of or­ders in religion, bring great confusion into the church of God, vve straitly forbid, that none henceforth do inuent a nevve order: but vvhosoeuer vill vovve or professe, let him take one of the orders allovved.

I will not presentlye stande longer in reci­tinge eyther graue fathers, or learned men, who from time to tyme, misliked not onely with the varying orders of Munkery & Fratrye, but also with the vayne and vnconstant heads of the de­uysers and founders therof. Your Cannon law layeth down, what opiniō we should cōceaue of you & such as you are in so doing: quisquis cōtemp­tis hijs cum quibus viuit, Dist. 41. cap. clericus. Lautiora sibi, vel austeriora prae caeteris indumenta, vel alimenta quaerit, aut intē ­perans sui, aut superstitiosus est. VVhosoeuer dispisinge his ordinary trade of liuing procureth vnto himselfe be­yonde others a more delicate or a more austere kinde of rayment, or diet, he is eyther intemperate or superstitious. Now I come to tender your state and condition where ye say that: yee haue resigned your interest and possibillity of vvealth, honor and pleasure, vvith other vvorldly felicityes. Haue you solde your annuitye? but ye made not the buyer priuye vnto your des­perate enterpryse. Haue ye done away your pos­sibility? why did ye so? ye might haue bene a by­shop: you would make vs peraduenture beleue: [Page 8] you care not for preferment, no more then Theati­nus the Iesuit, who had vowed as wel as you, but plaied the egregious hypocrite,Ioh. Balaeus Anglic. script. Centur. 8. he pleaded pouer­ty, but practised the fillyng of the poke. quam sectā (saith Caelius) postea deseruit, cum quod venabatur ac­cepisset. vvhich order he aftervvard forsoke, vvho he had gotten that vvhich he gaped for. Hee founde meanes to be Cardinall, and afterward Pope. When he should goe to Rome to be stalled in his Pontifi­calibus his bretherne the begginge Iesuites asked him whither hee wente, his answeare was, as Christ sometymes answeared his disciples:Ioh. 1 [...]. vvhi­ther I go, thither cannot ye come: meaninge that hee went to be Pope, that he would playe the Iesuite no more, & that they should goe a [...]ging aboute the Countrey such is the holines of your societye in renouncinge the possibilitye of worldly prefer­ment.

The Iesuite.


AT the voyce of our generall Prouost vvhich is to me a vvarrant from Heauen, and an oracle from Christ, I toke my voyage from Prage to Rome where our sayde Father Generall is al­vvaye resident, and from Rome to England, as I mighte and would haue gone ioyouslye into anye parte of Christendome or heathens hadde I bene thervnto assig­ned.

The Aunsweare.

[Page] BY your words I gather first your obedience to your gene­rall Prouost. Secondlye your affiance and opinion of him and his auctority, beynge as ye say: a vvarrant to you from he­auen, and an oracle from Christ. Thirdly your pilgrimage frō Prage to Rome, from Rome to England. Touching your obedience & tyinge your selfe to that order & trade of life (beyng an Englishmā) to a forrain and a straunger (whom yee call your Prouost) enemy to god, as we fynde by examininge your religion, and as it were a sworne aduersarye to our soueraygne Lady, the Queens maiestye the Crowne & Dignity (in yt he sēdeth such pilgrims as rebellious skoutes into her Dominiōs) what scripture haue ye for your warāt? ye are cōmaunded to geue vnto Caesar that vvhich is due vnto Caesar, Math 22. Rom. 13▪ & vnto God, that vvhich is Gods: tribute to vvhō tribute belongeth custome to vvhom custome belongeth: feare to vvhom feare belongeth, & honor to vvhō honor belō ­geth. [...]Pet. 2 Rom. 13. Agayne: Feare God, honor the King. Agayne: Let euery Soule be subiect vnto the higher Povvers. Paul meaneth not here your subiection eyther to Pope or Prouost, & so forget your dutye to your Prince. Wil yee bee tried by Peter? be ye subiect (sayth hee) vnto all manner ordinaunce of men, [...] Pet. 2. for the Lordes sake, vvhether it be vnto the King as vnto the chief head, either vnto rulers as vnto thē that are sente by him. Herevpon [Page 9] Chrysostome, that the Apostle sheweth, quod ista imperentur omnibus, & Sacerdotibus, & Monachis, Chysost in. 13. Rom. homil. 23. nō solum secularibus. That these ordinaunces haue a [...]tority ouer all, both Priestes, and Moncks, not onely ouer seculer, and lay persons. Agayne sayth he, be subiect, (etiam si A­postolus sit, si Euangelista, si Propheta, Ibidem. siue quisquis tandem fueris) yea if thou bee an Apostle, if thou bee an Euange­list, if thou be a Prophet, yee whosoeuer thou be. and a­gayne, least you should thinke this any preiudice to Christian order, hee sayth: Neque enim pietatem, subuertit ista subiectio▪ neither doth this obedience (to your Prince) ouerthrowe piety or religion. He asketh the que­stion: seeing then thou mayst haue a Prince that commen­deth thy well doing, and furthereth thyne affayres, why becomest thou not obedient? lastlye hee preuenteth an obiection, which is moste commonlye ryse in the mouthes of Romishe Rebelles, sayinge: I will in no wise heare thee saye, that oftentimes the Prynce abuseth his autority, but beholde thou the goodli­nes or decency of this ordinaunce, and thou shalt see the great wisedome of him that ordayned it from the begin­ning. The Apostle layeth before vs the perill of disobedience saying: They verely vvhich resist, Rom. 13. pur­chace vnto themselues damnation. Notwithstanding all the premises and the strayct iniunctions of ye holy Ghost, you haue left your natiue soyle, neg­lected your obedience vnto the truth of Gods worde, and forgotten your loyalty and subiectiō vnto her Royall maiesty, and her godly procee­dinges. Do yee not knowe that power, ordināce,Rom. 13. and gouernment is of God? the Prynce sitteth in Gods chayre, the prynce beareth not the svvord in [Page] vayn. As God is a Ielous God, so he wil not haue ye honor,Exod. 20. Malach. 1. loue, feare, and seruice due vnto him, done to any other. Haue you forgotten that euer yee read of the Ielousy of Prynces ouer their Sub­iects? What? is ye pope a friend to Englād? is your Prouost a fauorer of her maiesty? were your cō ­panions her louers? What are you your selfe, wt your patience be it demaunded? had yee licence to passe ouer? now yee are comebacke, what o­bedience do you shew? Let it not grieue you yt I thus examine your estate. Yee are as you say a Iesuite, your Prouost and Controller is at Rome. You are as it may bee gathered become his ser­uant and sworn subiect.1. Corinth. 7. Sainct Paule geueth good counsaile if ye would follow it. Yee are bought with price make not your selues slaues vnto men. Ambros. in 1. Corinth. 7. Saynct Am­brose expoūdeth ye same: serui hominum hij sunt, qui humanisse subijciunt superstitionibus. They are the slaues of men, that make thēselues subiect to mens superstitiōs. This holy father geueth yet a further light vnto the Apostles wordes, saying: The Apostle nowe remē ­breth that which he rebuked in the beginning of his Epi­stle, because they would say: I holde of Paule, an other: I holde of Apollo, and you hold of your Prouost, hee of the Pope, & the Pope of ye deuill. Alphonsus de Castro one of your own crew, calleth ye like obe­dience:Alphons. aduers. haeres. Lib. 1. cap. 7. Miserimam seruitutem, a most vvretched sla­uery, where some addict them selues to Thomas, some to Scotus, some to Occam, so that thereof they are called Thomists, Scotists, Occamists, & you with ye Turkes, refusing Agar, & chusing Sara, take skorne to be called Ignatians, of Ignatius your lame leader, [Page 10] call your selues Iesuites, and swere fealty to your Romish Prouost. The iudgemēt of Alphonsus in this poinct is grounded vppon the Apostle where he sayth:Ibidem. Paule hath commaunded vs (saith he) to sub­mit our vnderstanding, but vnto the obedience of Chryst, 2. Corinth. 10. not vnto the obedience of men.

Secondly, as touching the opynion you haue in your generall, your vvarrant (as yee say) from heuen, and Oracle from Christ: Deceaue not your selfe in trustinge to a rotten staffe.Caus. 11. quaest. 3. si quis homi­nem. Harken what Ierome sayth: Si quis hominem qui sanctus non est, sanctum esse crediderit, & dei cum iunxerit societati, christum violat cuius membra sumus. If any mā belieue that man to be holy, that is not holy, and will ioyne hym to Gods company, hee doth villany to Christ whose mem­bers vvee are. He is no Iuppiter Hammon, Dodonaeus, Heliopolitanus, Nicephorius of Mesopotamia, hee is no Oracle of Apollo in Delphis, Branchida, Larissa, Lycia, the Ile Delos, nor Daphne yt deceaued thousands: he sits not to geue answeres in the temple of Se­rapis in Canopus, neyther in the temple of Pasiphae, neither in ye tēple of Aesculapius among ye Pergamits Narbaca of the Hyrcans, Aridalus of the Traezenians, Apis in Aegypt. All these Oracles are silent & now onely doth yours geue answeres? If the reader looke that philosophy should yeelde him the cause of their silence, I referre him to Plutarch who dis­courseth thereof in his booke:Plutarch. de Oraculis quae ob­mutuerūt, and agayne in hys booke: Cur Pythia versibus non respondeat amplius.

But leauing him to his philosophicall conclu­sions, chrystian Relligion directeth vs, and fully [Page] resolueth that the power of Gods woorde pre­uayled so much, that (as a great light expellinge Mist and darknes) the mouthes of all wicked spirites were stopped, heathen Oracles ceased, & in steede thereof, Satan now sendeth forth Ro­mishe spirites, vnder colour of Religion, to car­ry away in ignoraunce as many as will credit their lyinge Oracles. Your Prouost is no seer of Israell, he is no Samuel vnder the Ephod, hee is no Moses on the Mount, hee is no Aaron with Vrim and Thummim, hee is no Arke with the Tables of God, the rod of Aaron, neyther wyth the golden Pot of Manna, that you shoulde put such confi­dence in him. We perceaue welinough what hee is, one sitting in the synagoge of Satan, and of­fring sacrifice in the temple of Antichrist at Rome. Moreouer you signifie vnto vs that hee is not onely your Oracle, but also your warrant from heauen. This you barely affirme without war­rant of Gods word. This dealing inferreth a ve­hement suspicion, it hath bene Satans practise of olde, for the further aduauncement of his pur­pose. Mercurius gaue the Aegyptians lawes, recea­ued (as he sayth) of the God Mena: Zamolxis to yt Getae, and Thracians from the Goddesse Vesta: Ly­curgus to the Lacedaemonians from Appollo Delphi­eus: Solon to the Athenians, Zaleucus to the Locreti­ans, Philolaus to the Thebans, Minos to the Cretians from Iuppiter: Lactant. Diuinar. Instit. Lib. 1. cap. 15. Numa Pompilius had conference wt the Goddesse Aegeria: the Lady Pallas directed the Troians: and as Lactantius writeth, Cabyrius ye Ma­cedonians, [Page 11] Vrana the Carthaginians, Faunus ye Latines, Saucus the Sabinians, Iuno the Samnites, Venus ye Pa­phites, and all as they would make vs belieue pro­ceeded from some God or Goddesse. The Turke also (as he saith) receaued his Alcoran from hea­uen. In like sort hath your Prouost his autority from heauen. The Pope deceaued him, he decea­ued you, and nowe you goe about to deceaue o­thers. The gift of prophecying in the iudgmēt of the learned is done away: extraordinary callyng is either very rare or not at all: working of mira­cles is ceased and in the iudgment of Chrysostome: If there be any such, Chrysost. in Math. homil. 49. it is rather founde amonge the false christians. Wherfore if either your Prouost, or you, haue eny warrant from heauen, for the establish­ing of any such order, bring it forth out of Gods word, or else yee are not to bee belieued. Chrysos­tome telleth vs flatly:Ibidem. Antea enim multis modis ostē ­debatur quae esset Ecclesia christi & quae Gentilitas: nunc autem nullo modo cognoscitur, volentibus cog­noscere quae sit vera ecclesia christi nisi [...]antummodo per scripturas. In times past it was shewed by many wayes which was the church of Christe, and what pagani­sme, but now it is known no maner of way, of them that will vnderstande which is the true church of Christe, but only by the scriptures. Your brethren of ye romish church haue fathered their orders vpon visions, dreames, myracles, and apparitions, and thereby deluded thousandes. Nauclerus writeth of Pope Hildebrand called Gregory the seuenth,Naucler▪ how that ly­ing at the poinct of death: Protestatus est corā om­nibus, [Page] vt cauerent ab hominibus siue viris siue mulie­ribus, sub specie religionis, loquentibus visiones sui ca­pitis, quia per tales ipse seductus. He made a solempne protestation before all that vvere presēt that they should take heede of people, vvere they men, or vvere they vvo­men, that gaue forth the dreames & visiōs of their ovvne brayne, for by such he him selfe had bene deceaued. Old father Gerson Chaunceler sometimes of Paris try­eth out agaynst the abuse of that corrupte tyme which receiued,Iohn Gerson. sectes and orders by dreames & visions without warrant of gods word. Frier Alphonsus is in a pelting chafe with such as geue credit to mens workes,Alphons. aduers. Haeres. Lib. 1. cap. 7. as if they were Oracles from aboue, and geue them that honor which is due vnto the sacred scriptures. Non enim iuraui­mus (sayeth hee) in verba hominis, sed in verba dei. VVe haue not vovved the truth of mans vvord, but of gods vvord. Thirdly in this vayne hope and confi­dence you repose in your fained order, you trauel from countrey to countrey (which is greatly to be lamented) as ye report your selfe from Prage to Rome, from Rome to England. I am affraid lest the story of the wicked spyrit in the Gospell, bee fulfilled in you where it is said:Math. 12. Luke. 11. VVhen the vn­cleane spyrit is gone out of a man, hee vvalketh through d [...]y places, seeking rest and findeth none. Then saith hee: I vvill turne agayne into my house from vvhence I vvēt out, and vvhen he commeth, he findeth it empty, svvepte, and garnished. Then goeth he his vvay and taketh vnto him seuen other spirits vvorse then himself, & vvhē they are entred in, they dvvell there, & the end of that man is [Page 12] vvorse then the beginning. Ye haue wandred farre and nigh and passed through dry places,Chrysost. in. 1 [...] Math. hom. 30. as Chry­sostome expoundeth: homines aridos qui nondum pluuiam euangelicae doctrinae susceperunt in se: dry men vvho as yet haue not receiued into their breasts the deavv of gods vvorde in the gospell. You haue visited that Romish babylō, Apocalyps. 17 that great citie vvhich beareth rule ouer the kings of the earth You haue beheld her seuen hils described in the reuelation: I doubt not but you shaked hands with Antichrist and swore vnto hym obedyence (saluo vestro ordine, as the maner is) vpō the sole of his foote. What neede I repeat vnto you the abhominations which you haue seene, reporte them your selfe, tell the truth and shame the deuil. Iohannes Sarisburiensis sayth: In ecclesia Romana sedent Scribae et Pharisae: Ioh. Sa [...]isbu. in Polycrat. The scribes and pharises sit in the church of Rome. It is a very dry soyle,Lyra in. 2. Thess. 2. for Nicolaus Lyra aboue two hundred and fifty yeres agoe sayd of that Seea: Ab ecclesia Romana, iam diu est, quod recessit gratia. It is longe sithence the grace of god is departed from the churche of Rome. Cornelius bishop of Bitonto lamented that the clergie of Rome vvas fallen from christ to Antichriste. Cornel. episc. Bitonto in Cōcil. Tridēt. Franciscus Petrarcha calleth Rome: the vvhore of Ba­bylon, the mother of all Idolatry and Fornication, and sayth further:Francis. Petr­arch. Cant. 92. that all shame and reuerence is quite de­parted from thence. That it is become a schole of error and a temple of heresy. Iohannes Episcopus Chemē ­sis one of your own saith:Ioh. Chemens. Lib. intitul. Onus Eccles. Cap. 19▪ Ecce Roma nunc est vora­go et mammon inferni, vbi diabolus totius auaritiae capitaneus residet.

[Page] Behold Rome is now the gulfe and Mammon of the infer­nall lake, Where the Deuell head and general or chieftaine of all auarice is resident. Agayn: Sedes bestiae, id est eccle­siae peruersae, est in curiae Romana. The seate of the beast that is of the wicked church, is in the court of Rome. O misera­ble Rome (saith a bishop of your owne) Which in the time of our elders hast brought forth the lightes of worthy fa­thers, In concil. Rhemes. but in our daies hast brought forth monstruous dark­nes, shamefull and slaunderous to the time to come. Petrus Bēbus sayth:Petr. Bembus. Romae est sentina pessimorū hominū & totius orbis. Rome is a sinke of most pestilent varlets, and of the whole World. Luther confesseth: I would not for a great summe of Money, but that I had seene Rome, otherwise I shoulde haue stood in great feare, Henric. Petr. Rebenstock. in Colloq. & Medit. &c▪ Luth. least that I had misreported ought of them. But what I saw that speake I, and testify, and cry out with Mantuan.

Viuere qui sancte cupitis discedite Romae,
Baptist. Man­tuan.
Omnia cum liceant, non licet esse bonum.
Fly Rome all yee that meane a life
in holinesse to leade
Though all yee may, yet bard is this:
the godly way to treade.


Sanctus ager scurris venerabilis ara Cynaedis
Seruit: honorandae diuûm Ganymedibus Aedes.

The substaunce of these later verses is such yt with modesty they may not bee englished. The shame I referre to the fauorers of the cause, and the clokers of the filth. What say you to these re­portes? The Wel of your religion is there, the Pillers of your fayth are at Rome, and your selfe made a Pilgrimage thither. Wee are to take [Page 7] heede of poysoned Rayment, and rotten Shepe, least they infect the flocke, and you also warely to tender your state least that accordinge to the Storye of the Euangelist: Math. 12. the ende be vvorse (with you) then the beginninge. The practise of such ad­uersaries and patrons of the Romishe sect is ve­ry pernicious. Chrysostome wryteth:Crysost in Math. Ho­mil. 30. Christianus si malus euaserit peior fit quam si fuisset gentilis. A Christian if hee reuolt, proueth vvorse then if hee vvere a Gentile, or Heathen. Therefore I am to warne my Brethren that they take heede of you. Now I will heare you further.

The Iesuite.


MY charge is free to preach the Gospell, to mini­ster the Sacraments, to instruct the simple, to re­forme sinners, to confute errors, and in briefe to trie all armoure spirituall agaynst foule vice and proude ignoraunce, wherewith many of my deare Coun­treymen are abused.

The aunswere.

NOw ye publish your commission, is your calling ordinarye or extraordi­nary? extreame ordinary. who made you a Preacher? youre Prouost of Rome. Are yea preacher of the Gos­pell? I pray ye of what Gospel? there haue bene many heretikes that reiected the true gospel (that is) of Iesus Christ, and deliuered into the world the [Page] Gospels of Peter, Thomas, Mathias, Andrevve, and yet would they be counted preachers of the Gos­pell.Euseb. eccle. hist. lib. 3 cap. 22· lib. 6. cap. 37. Epiphan. lib. 1. Tom 3. hae­res. 38.39.40. Helcesaitae had amonge them (as they sayd) a Gospell fallen from Heauen. Sethiani had their Io­belaea, the reuelation of Seth, and Abraham. Archō ­tici had their Symphoniam. Cayni, the heretikes of Cayn the murtherer, worshipped Iudas the traitor as you do the Pope, and alleaged hys Gospell, The Ebionits had a gospell secundum Ebraeos, Euseb. eccle. hist. lib. 3. cap. 24. and yours is secundum Romanos. Let as many as feare God, and syncerely embrace the gospell of Iesus Christ, vnder the globe, mantel, or cope of heauen beare witnes, and iudge betwene you and vs. you preach the popes supremacy, canons of Coū ­cels, decrees of fathers, cōstitutions of men, rites and ceremonies, pardons and indulgences, inuo­cation of Sainctes, merits by workes, pilgri­mage, purgatorie, masses, diriges, trentalles, i­mages, pictures, reliques, alters, shrines, liues of fayned saincts, false miracles, visions, dreames, fantasies & such other trashes without warrant of gods word, as it appeareth vnto the world in your sermons, and Romish postilles. and in fine ye are iustly to bee charged, as companions of the Pharises▪ that ye set light by the gospell of Iesus Christ, that ye forsake the law and follow after the traditions of men. Unto the Pharises farre worse then the heathen Iebusits, a fitter name for you then Iesuits, Math. 15. it is said: In vaine do they serue mee, while they teach such doctrines as are nothing but the cō ­maundements of men. VVhat sacraments do ye minister? [Page 14] the church of God receiueth two: numero paueis­sima, August. ad Ianuar. epist. 118. of the smallest number (as Augustine wryteth) which are: baptismus trinitatis nomine consecratus & cōmunicatio corporis & sanguinis ipsius. Baptisme, hal­lovved in the name of the Holy Trinity, and the commu­nicating of his blessed bodie and bloud, fygured in the old testament by the circumcision and the pascal lambe. But you of your own braine, haue added thereunto fyue more, such is your dealing. Are ye an instructer of the simple? and yet at the first iumpe, ye take the lords of the coūsel in hand you would haue to your audience not onely their honours, but the doctors, maisters, and chosē men of both vniuersities. Are ye come to reforme sinners? Why turne ye not your face to the fountayne of your religion, where the water is troubled, muddye, & noysome, I meane the synagoge of Rome, full of deformities? As for this realme of England (the Lord of hostes be praysed therefore) gods word is here plāted, we haue a gracious princes (whose life God blesse and longe continue) our supreme head next & immediatly vnder god: her maiesty hath counsailers that be noble, wise, vertuous, & learned: we haue florishing vniuersities & scholes of learning of great fame: we haue good magi­strates, and good gouernment, and godly lawes established: Antichrist of Rome is abādoned: ido­latry and superstition rooted out: the dregs & filth of heresies detested and abhorred: euery one in his calling with al endeuer seruing god, obeying his Prince and embracing brotherly loue, and [Page] now are ye come to be a reformer? I vehementlye suspect your dealing. We haue a president of the late hypocriticall practise of your brother Theatinꝰ the Iesuite. He pretēded reformation in the church of Rome, as you do here in England, and wrote vnto Paulus the third a booke (as Vergerius saith) de emendanda Ecclesia. Although (saieth he) he refor­med it nothinge at all. Peter Paulus verger. citat▪ a balaeo. Anglic, script. Centur. 8. Luther profecied of the re­formation, then wished & pretended by the Pope and his Cardinals. (I meane at the late Councel of Trent) by the picture which was set before his booke as an argument of their doings. For (saith Sleidan) the bishop was placed in an high seate and cer­taine Cardinals standing about him, Sleidan lib. 12. which vvith Foxes tayles tied to staues like besomes svvept al things vpside dovvne. This Theatinus aforesaied hauing gotten vnto himself therby some credit, crept on so fast, that he attained vnto the papacie, and being Pope looke what he had preached against before, that he practised himselfe. This was the first of your worthies, and the famousest of your order, such examples we haue of your pretended reformati­on. Are ye a confuter of errors? They are infinite in the church of Rome. What a number of Popes haue bene heretikes, schismatikes, blasphemers of God, & polluters of peters chaire? are ye come to England to confute errors? Why turne ye not to them that disobey their prince, thrusting in for­reyne power, gaping after the Pope and the flesh­pots of Aegypt? Why turne ye not to your coun­trimen here, that will not repayre to the church, [Page 15] to here Gods word and deuyne seruice, that wil not be pertakers of the blessed communion, that mislike with her maiestyes procedinges, that se­cretly conspyre, that practise treason, coniuringe, calculating, southsaying, sorcery, and witchcraft, with other abhominable dealinges? reforme first your selfe, then confute these errors, and you shal do God good seruice, and great commodity to your natiue countrey. Are ye a trier of all armor spirituall, and a deliuerer of your Countriemen? a pro­per Champion ▪ your skil therein, & the proufe ther­of wil appeare in your practise. but I am nowe to deale with you an other way. Me thinks the liberty of your society, and the ranging abroade of your brethren semeth contrary to good order, & the course of your owne cannon law.August. de haeres. ad Quod▪ uult. Affrica in the time of S. Augustine hath bene bepestred with two sortes of heretikes, Donatists, and wandring Circumcellions, passing frō Affrike to Rome & from Rome to Affrik, as you do from Englād to Rome, & from Rome to England. There was a grieuous cōplaint made vnto the councell of Calcedon a­gaynst religious men that passed from citye to city, as you do:Causa 16. quest. 1. quidā. et perturbationes paci ecclesiasticae inferebāt, & diuersorum domos corrūpebant, and dis­turbed the quiet estate or peace of the Church, & corrup­ted the houses of diuers men. when complaynt was made vnto Pope Pelagius, of Probinus, Milianus, Ibidem cap. probinum. & Probinianus, who leauing their cloister, loitred a­bout, he charged Iohn the gouernor of that regiō to banish them the soyle, & you may thinke yee [Page] speade wel, if so ye cā escape. The councel of Cal­cedon, Dist. 71. cap. extraneo and the councel of Antioch haue decreed, and S. Agustine likewyse requesteth his colleags the bishops about him, to receiue no priest with­out testimoniall and commendatorye letters.Cap. hortamu [...] Cap nullum. & dist. seq. dist. 98. per tot. Also touching Transmarinos: that is such as passe ouer sea, it is decreede: that they be not receiued without the testimonies of fiue bishops at least, and that vnder their handes and seales, the rea­son therof is, therby to shunne the Maniches, and such as were rebaptized with other Heretikes, which thrust thēselues into ye church (as you do now) vnder the name of Catholicke priestes▪ now sir where is your pasport, and the testimo­niall of your soundnes in religion?Causa 2. quest. 1. legum, your law saith no priest is to be receiued without his letters of orders▪ Dist 23. eccle­siastica. Cansa 12. quest. 1. dno. shew them if ye haue any▪ your law ma­keth mention of your stole to bee worne on both shoulders, in token of aduersity and prosperity, and shauen crowne in token of the kingdome which is hoped in Christ. Let vs see the charac­ter of your order, that consequently we may bee the better acquainted with your person. The order of the Church is that none do preach vn­lesse he be orderly called, licensed, and sufficient­ly autorized therunto. This custome beganne of olde, because of Arius the heretike, who beynge but an inferior priest, presumed to reprehend the manner of Alexander Byshop of Alexandria, his expounding of scriptures and to Preache errors himselfe, beyng not therunto licenced. If ye be [Page 16] a preacher, bryng forth your licence, and cōsider with your selfe whether your prouost of Rome cā licēce preachers in England. The liberties of your priesthode (by your owne confession) stretch not only to preach, but also to minister ye sacraments I hope yee wil iustify the whole by your owne law. hee that is shorne Priest by your owne de­crees, first must haue a title, to wit, he must be entitled to some proper place, cure, or liuinge with­out ranginge Circumcellion wyse abroade. I will not here stād to distinguishe of titles. The councel of Calcedon hath decreede. Neminem ab­solute iubemus ordinari presbyterum, neque diaconū, Dist. 69, nemi­nem. neque quēlibet in ecclesiastica ordinatione constitutū, nisi manifeste in ecclesia▪ siue ciuitatis, siue possessionis aut in martyrio, aut in monasterio, hic qui ordinatur, mereatur ordinationis publicae vocabulum▪ eos au­tem qui absolute ordinantur, decreuit Sancta Syno­dus, vacuam habere manus impositionem & nullum tale factum valere ad iniuria ipsius qui eū ordinauit▪ vve commaund that none bee made priest absolutelye (as your order is) neither deacon, neither anye other vvithin Ecclesiasticall orders, vnlesse that manifestly in the Church eyther of citye, or of patrimonye, or in the martyrie, or in the mōasterie, he which is ordred by publickly intitled▪ as touchig thē yt are absolutely ordred, the Holy Synod hath decreed, that their laing on of handes bee voyde, and that no suche acte henceforth should be of force to the reproch of him that ordred such a one▪ Agayne, ye coūcyll sūmoned at Placētia, by pope Vr­ba hath cōtrary to your order established, as Gratian the Rapsodist hath alleaged, saying: sāctorū [Page] canonūstatutis, cōsona sāctione decernimus vt sine titulo facta ordinatio irrita habeatur, [...] cap. sanctorum. & in qua eccle­sia quilibet intitulatus est, in ea perpetuo perseueret. According vnto the rules of holy canons vvith like con­sent vve deeree, that the ordering of priestes vvithout title be voyd, Causa. 21. quest. 1. Clericus. and that euery one continually be resident in the church vvhere he is intitled. Againe: Vnusquisque secun­dū Apostolicā vocem in quo vocatus est, in hoc de­bet manere & in vna locari ecclesia. Euery one accor­ding vnto the saying of the Apostle, must abide vvhere­in he is called, and be placed in one Church, The reasō of this title, is that euery priest should haue som­what to sticke vnto, if it pleased god to visit him with infirmity or blindnes, that he became not a burthen vnto the church: the which in my sim­ple opinion you should deepely consider. For if God layd blindnes vpon you who should leade you out of the land. Secondly the ecclesiasticall law forbiddeth one bishop to intermedle with an others diocesse, one pastor may not busy himself with an others flocke, one vicar or curat may not examine an others charge, and are ye come from your prouost in Rome to play the priest and the preacher here in England without orderly ad­mission?Causa. 16. quest. 1. cap. adij cimus. your law sayth: nulli sacerdotum licet alte­rius parochianum ligare vel soluere. It is not lavvfull for any priest to bynd or loose (that is to excommu­nicate or absolue) an others parishioner. The aunci­ent ecclesiasticall histories doe record the greate whurliburly at Constantinople betweene Chryso­stome and Epiphanius, and all about the breach of [Page 17] the breach of the canons of the Church in this be­halfe not obserued; when as Epiphanius bishop of Cōstantia in Cyprus, encroched vpon ye iurisdiction of Chrysostome archbishop of Constantinople. Epi­phanius in the name of Chrysostome is thus char­ged: Multa contra canones agis Epiphani: Socrat. eccle. hist. lib. 6. cap. 11.13. primum quod ministros ecclesiae ordinas in ecclesijs quae sunt in mea diocesi: deinde quod antequam erat tibi a me po­testas permissa, tua ipsius autoritate sacra mysteria ce­lebrasti: contra cum eras a me inuitatus renuisti, ac rursus iam tibi, ipse facis potestatē. Thou doest many things o Epiphanius contrary to the canons of the chur­ch: first in that thou madest Ministers in the Churches vvhich are vvithin my diocesse: secondly in that before I had licensed thee, of thine ovvne autority, thou hast cele­brated the holy misteries: of the other side, vvhen I offred thee curtesy thou didest refuse it, and novv again of thine ovvne head, thou geuest autority to thy selfe. The con­clusion directed vnto him, I referre presently to you to consider of: Vide igitur ne situmultus ob eam causam in populo oboriatur, periculū inde in tuum ipsi­us caput redundet. Take heede therefore, least therof rise any tumult amonge the people, and the perill or daun­ger there hence light vpon thine ovvne pate. Take wt ­all the behauiour of Epiphanius, for saith the story: quae cum Epiphanius audiuisset, perculsus metu decedit ab ecclesia. VVhych thynges vvhen Epiphanius had heard, he vvas stricken vvyth feare, and departed oute of the church. I would wish here that ye learned wit of Epiphanius.

The Iesuite.


I Neuer had minde and I am straitly forbidden by our sayd Father that sent mee to deale in any re­specte with matters of state or pollicy of this re­alme as thinges appertayning not to my vocati­on, and from which I doe gladly restrayne and sequester my thoughtes.

The aunswere.

IF you bee wise holde you there. But yet I feare mee they are but wordes full of falsehoode and de­ceit, where one thinge is sayde in word, and the contrary founde in practise and in deede. In religion I take you for a Romanist, a fauorer of ye Pope, & a furthrer of his practises. Hee hath set ye mother against her own sonne,Sigebert. Abbas vsper­gens· Antonin. Platina. Sabellicus. the sonne to take armour against his owne Father, the Subiect agaynste the Prynce, and the Princes together at mortall warres. Hee hath deposed Kyngs & Emperours, hee translated Empires, he treades vpō Prynces Neckes, hee takes Scepters and Crownes frō Kyngs heads, and trāpleth them vnder foote, he taketh frō others yt which is their right, & geueth away yt which is none of his own: the late enter­prise in Ireland is a witnes of part thereof. Either renounce the Pope & these his wicked dealings, or confesse your selfe a dissembler. But you will say yee come as a priuate man, to cōferre in mat­ters [Page 18] of religion, to preach, to teach, and to dispute, you wish the Prynce woulde geue yee the eare, you craue ye Coūsaile to be attentiue, ye maisters, Doctors and chosen men of both Uniuersities, you cull for your auditors What woulde yee en­treat of, without impayring of the state? what discourse will yee vse wtout preiudice to the go­uernment? what Religion, would yee establishe without derogatiō to the Lawes of ye Realme & pollicie of the Land? If yee perswade her Ma­iesties louing Subiects to a mislikinge of ye Re­ligion receaued, you cause Schisme, Tumult, cō ­spiracy, and Rebellion: if yee pleade the Popes supremacie, it is the Pryce of your heade: if yee deface the truthe of the Gospell preached here in England, you wilbe founde a blasphemer of God, and an enemy of his worde. Nowe I woulde heare what message yee can bringe wythout in­termedling with matters of state and pollicie. If yee haue found beyond the Seas a platforme for gouernment which you thinke expedient to bee established in this Realme in matters Ciuill and Temperall, yee may attend vpon the Parliamēt, and exhibite it to the body of ye Realme. But you tell mee yee are a Priest, then it appertaynes not to your profession to intermedle wt such affaires. And to conclude, though yee promyse neuer so fayre, not to deale in matters of state and pollicy, belieue yee who list. Your profession is not to be credited, the practises of Rome are knowen, too too well.

The Iesuite.


I Aske to the glory of God with al humility & vnder your correctiō three sorts of indifferēt audience. The first before your honors wher­in I would discourse of Religion so farre as is the cōmon wealth of your Nobilities▪ The se­cond, whereof I make more accompt, before the Doctors, Maisters, and chosen men of both Vniuersities, wherein I vndertake to vowe the fayth of our Catholike church, by proofes inuincible, scriptures, councells, fathers, hystories, naturall & morall reasons. The thirde by the force of the lawe spirituall, and temperall. Wherein I will iustifie the same fayth by the common wisedome of the lawes stan­ding in force, and practised.

The aunswere.

NOwe you craue patience, yee pleade humility, and pretend the glory of God. You craue audience and them indifferēt. Wyll no meaner please you then the Lordes of the coun­sayle, no baser then Doctors, and Maisters, & chosen men? I perceaue Aquila non capit Muscas. Fly low­er or else your humility wilbe taken for hypocri­sy. You say yee will vndertake to vowe ye fayth [Page 19] (as you write) of our Catholike church ▪ your words seeme to inferre a certaine singularity. Haue yee a Catholike church of your own? you are decea­ued if yee take Rome for the Catholyke church▪ In the iudgement of all the learned and godly, the Catholike church is dispersed ouer the Face of ye Earth, not tyed, neyther vnited, to any proper place, or person. The Councell of Nice comitted of olde the charge of the Catholike church, to three principall Patriarkes, Rome, Alexandria, An­tioch, and afterwards came in Constantinople. Nilus de pri­mat. Rom. Pontific. Ni­lus sayth: For as much as certaine countreyes are limited to the Church of Rome, certeine to the Bishop of Alexan­dria, and certeine to the Bishop of Cōstantinople, they are now no more vnder him, then hee vnder them.

Athanasius sayth:Athanas. Roma est Metropolis Romanae Ditionis. Rome is the Mother church (not of ye whole worlde, but) of the Prouince of Rome. I will not speake of England, Ireland, Scotland, Fraūce, Denmark, Polonia, Suecia, Bohoemia, the noble states & Cōmō ­weales of Germany, Heluetia, Prussia, Russia, Lituania, Pomerania, Austria, Rhetia, Vallis Tellina, &c where ye Gospell florisheth: but is your church the mother church & hath your Pope gouernmēt & iurisdic­tion ouer ye Churches in Asia, and Affricke? Dauid Cytrae­us in Apoca­lyps. Ioh▪ Manlius Collectan. Henric. Petr. Rebenstock. in Colloq. et medit. Lu [...]h. It is well knowen that there is Chrystianitie in Asia, Affricke, Armenia, Aethiopia, Cyprus, Constantinople, Bassa, Buola, wyth other places where the Pope dareth not once peepe, for all hys Pontificalitye at Rome.

[Page]And in respect of all christian assemblies and faithfull mēbers wheresoeuer, the church is cal­led Catholick, that is vniuersal, so yt your church and all churches are to be knowen & tried, not by your erring councels,Irenaeus. lib. 3. cap. 11. canōs, cōstitutiōs, decrees, and glosses, but by ye worde of God which is the touchstone of truth. Therfore Irenaeus saith: colum­na & firmamentum ecclesiae est euangelium & spiritus vitae. The piller and buttresse of the church is the gospel and the spirite of life. Augustine saith vnto ye Donatists: Sunt certe libri dominici, August. de vnitate eccle. cap. 3. quorū autoritati vtri (que) con­sentimus, vtri (que) credimus, vtri (que) seruimus: ibi quaer [...] ­mus ecclesiā, ibi discutiamꝰ causam nostrā. There are ve­rely bookes of our lord, vnto the autority vvhereof eche part agreeth, ech part belieueth and ech parte regardeth, there let vs seeke for the church and thereby let vs exa­mine and try our matters. This I thought good here to note lest the reader should bee caried away wt the bare name of Your catholike Church. But as touching your florishe in repeating the names of scriptures, Councells, fathers, histories, naturall & morall reasons, lawes spirituall and temporall whome you call proufs inuincible, it maketh a fayre showe to bleare the eyes of the simple, con­tayning in it no substaūce at al So haue Piggius, Eckius▪ Staphilus, Hosius, Harding, Saunders, Dorman and Raskall bragged of heretofore, and beinge examy­ned were found contrary. Haue ye red more thē all your predecessors and Companyons haue? or haue ye found new scriptures, new councelles, new fathers, new hystories, new reasons, new [Page 20] lawes, at the erection of your new order? of your company they were that to face and boul­ster out a bad matter found out new petyte doc­tors, Abdias, Amphilochius, Clemens, Hyppolitus, [...]e­ontius & such others. It should appeare you haue some good lyking in your selfe, you haue forgot­ten the counterbuffs whych quayled the hautie myndes of your complices, your bookes are ans­wered, your fathers, councells, and historyes are examined, ye truth apertly hath bene layed before you. There passeth not a scrole from your fistes but is fully perused and retourned vnto you. Leaue of bragging in wordes, shewe forth sub­staunce in deede, and know ye for certainty there shall neyther autority nor reason escape neyther passe our handes vnsatisfyed.

The Iesuite.


I VVould be loth to speake any thing that might soūd of any insolent bragge or chal­lenge, specially being now as a deade man vnder this world and vvilling to caste my head vnder euery mans feete and to kysse the ground they tread vpon. Yet haue I such courage in ad­uauncing the maiesty of Iesus my kinge, and such affiaunce in his gracious fauour, and such assurance in my cause, and my euidēce so impugnable (that because I know perfectly) none of the protestantes, nor all the protestantes lyuing, nor any sect of our aduersaries, how so euer they fray men downe in theyr pulpits, and ouerrule them in their kynge­dome of Gramarrians and vnlearned eares, can maintayne their doctrine in disputation. I am to sue most humbly and instantly for the combat vvith them, and euery of them.

The Aunswere.

YEt agayne I see there is much a doe with you. Yee are a lofte in bragging, and bosting, then sodē ­ly downe yee fall into a vayne of hypocrisy. Agayne yee skippe and mount into the Skyes, display­ing your Banner of defiaunce to all the Prote­stants liuing, and like a iolly Champion yee chal­leng the Combat. I maruell that one, being (as you say yee are) a dead man, willing to cast his head vnder euery mans foote, and to kisse the ground they trade vpon, can play such pageants. Nowe yee shewe your selfe a disciple of Ignatius the maymed soul­dier, as it were one begging, comming from the warres: or rather mee thinkes you play Skoggan, with the King: or yee expresse (as Sozomenus wri­teth) the Story of the Beggers which went a­bout to deceaue Epiphanius. Sozomē. eccl. Hist. lib. 7. Cap. 26. The one being well, begged, the other lay downe and fayned himselfe dead, when the Bishop had done his deuotion & passed by, the counterfeit dead man was stirred, and hee was found dead in deede. Deale not wt your countrey men in iest, I feare mee in fayth, you will be found dead in earnest. Of Ecebolius ye Sophist of Constantinople it is written, that in the time of Constantius he was hot in religion, in the time of Iulian, colde: agayne in the dayes of Ioui­nian, earnest. And in these his changes he would prostrate him selfe at the church Porche, saying: me quasi salem insipidum pedibus conculcate: Socrat. ecel. Hist. lib. 3. Cap. 11. treade vp­pon mee, or trample mee vnderfoote as vnsauory Salt. [Page 21] The Pope who is accepted amonge your pro­fessors as prince of Prelats, head of the Church, gods liuetenaunt on earth, christs vicar generall, wryteth him selfe: the seruaunt of seruaunts. Your docter Bonner sayd sometimes of him (and as I hope your eyes wilbe opened to see the same) Notvvithstanding the pope be a very rauening vvolfe in sheepes clothing, In prefac. ad lib. Stephan. Gard. de vera. obed. yet he calleth him selfe the seruaunte of seruaunts. In him is the saying of Irenaeus, Irenaeus lib. 5 founde true: Antichristus cum sit seruus, tamen adorari vult vt deus. Antichrist being but a seruant, yet vvil be vvorshiped as god. The aungel enfourmeth Vguentinus the monke, in a vision of the Romish priestes,Vguentini Monach. lib. vision. sa­ing, In quibusdam videtur ceruicis inflexio, sed nō de­ponitur in eis cordis erectio. In certene religious per­sonnes, Douking or bovving of the necke is seene, but in them the lifting vp of the heart is not laid dovvne. Now sir do ye see your self? Behold ye are againe in the clowds with your courage, affiance, assuraunce, per­fect knovvledge, euidence impugnable against al prote­stantes lyuing, such an other Champion was Golias the great bastard of the Philistins. 1. Reg. 17. As ioly a Cham­pion as ye are, take heede ye ouermatch not your selfe. There happely may meete you a simple cu­rate who with the flinge of Dauids confidence & the stone of gods word, may pearce your Lyons pelt,Ruffin. eccl. hist. lib. 1. ca. 3▪ and ouerturne you with al the Bombast of your Romysh religion. Ruffinus reporteth of the lyke brag made at ye coūcel of Nice by a subtil phi­losopher who set himselfe against all the bishops [Page] there, where a seely poore Christian, the symplest of all the number toke him in hand, so that in the end, this Bragger (sayth the story) ita obstupefactus virtute dictorum, mutus ad omnia, hoc solum potuit respondere, ita sibi videri, nec aliud verum esse, quam quod dixerat, vvas so astonied vvith the force of those thinges that vvere spoken, he had not a vvord, this onely could he ansvveare, that it semed so vnto him, and that there vvas no other trueth then the christian had spoken. And now to consider of youre challenge, I saye vnto you, if there were no wyser then my selfe, you should be disputed withall, as longe as yee were able to turne your tounge in your mouth. yf ye conforme your selfe (otherwyse I am not to bolden you) and become a ciuil subiecte, and a student in any of the Uniuersityes within her maiesties Dominions, as ye know the maner, the Scholes are open, set vp your questions, appoint the day, let euery thing be don in order, & yee shalbe disputed withall. Or if vnto the wise and discrete this way seeme not best, take your penne, call your fyue senses and wittes togea­ther, alleage what ye can, ye shal be aunswered. And whereas ye charge vs that: vve fraye men in our pulpittes, ouerrule them in our Kingdome of Gram­marians and vnlearned eares, we are no bugges, the Pope with his pupilles is hee that frayeth men wt the terrour of the Lions pelt much like Xerxes king of Persia, who hauīg brought ouer his huge army into Graecia, sent his letters of defiance vnto the great mount Athos in Macedonia, commaun­dinge [Page 22] him to stande still, not to stirre a foote, not to worke any displeasure, ether to him or his army vpon payne of his high indignation. For ye Pope, wyth as good discretion sendeth out hys preceptes, and princely summons, to commaund Aungels, Archaungels, all the powers of heauē, to goe, to fetch, to carry at hys will. Antoninus Archbishop of Florence setteth forth the bugge where he wryteth:Anton. summae Part. 3. tit. 22. cap. 5 ante. §. Potestas papae maior est omni a­lia creata, post potestatem christi, aliquo modo exten­dens se ad coelestia, terrestria & infernalia, vt de [...]o possit illud verificari, dictum de christo in psalmis: om­nia subiecisti sub pedibus eius. The popes povver is grea­ter thē any other povver, that god euer made after christ, after a sort stretching it self to things in heauen, earth, and hell, so that of him the vvords may bee verifyed vvhych the prophet Dauid spake of christ, in the psalmes: thou haste made all thinges subiecte vnder his feete. Here is the bugge that fraieth and amazeth the harts of the simple by cursing with bell, booke, and can­dle. The histories record that when Gregory the .7. had cursed the emperour Henry .3. the Princes of Almayne fearing the popes thunderbolt wente a­bout to chose an other emperour and again whē he came to be reconcylde to the Pope, not one of his nobility durst accompany him. Moreouer when Calixtus .2. required Henry .5. to surrēder vn­to the Pope and his successors the inuestyng of bishops, the princes of Germany trembling at the Popes banning and cursyng perswade him to yelde.

[Page]I will not presently trouble the reader wyth the words and forme of ye Diuells pater noster, and the Popes blacke sanctus. But now God bee pray­sed the Asse may [...]et vp and downe in the Lyons skinne with more ease and lesse terror, for hee is stript of his counterfaite weede and now appea­reth as hee is. It pleaseth you lastly to terme our sway the kingdome of Grammarrians & our auditorie vnlearned eares. As for the teachers ioyne whē yee will, you shall finde such as shal aunswere all the wandring Iesuites of your order, not onely in hu­manity which yee call Gammar, but in any the ly­berall sciences or noble faculties, with good skill and knowledge in the learned languages florish­ing at this day in ye famous Uniuersities of Ox­enford and Cambridge. Our auditors whom your predecessors in that your Romishe profession and companions haue heretofore termed Pigges, & swyne and now yee call vnlearned eares (be it spo­ken to the glory of God, and the comfort of their fellowe Brethren in Christe) are so instructed in Gods worde, and so trayned vp in Religion, that many of them being but laye men ate able not onely to confirme their owne doctrine, and fayth with sufficient proofes and allegations out of holy Scripture, but also to confute your er­rors and superstition & blanke in their lan­guage the greatest bragger of your Society.

The Iesuite.


ANd because it hath pleased God to enritch the Queene my soueraygne Lady with noble gifts of nature and princely education: I doe verely trust, that (if her highnes would voutchsafe in her Royall person to heare and geue good attention to such a conference as in the secōd part of my Articles I haue mē ­cioned and requested, or to a fewe Sermons wythin her or your hearing I am to vtter) such manyfest and fayre light by good methode and playne dealing as may be cast vpon these cōtrouersies, that possible her zeale of truth and loue of her people shall encline her noble grace to disfauore frō proceeding hurtfull to the Realme and procure towardes vs oppressed more equity.

The aunswere.

THe summe of this your seuēth di­uision is cōtained in a wish, wher you not onely desire the presence of the nobility & Lords of ye coun­saile, but also her Royall Maiesty to geue attention vnto your prea­ching & moreouer yee hope yt by cūning methode, [Page] and playne dealing (as yee say) beyng cast (as it were a mist) vpon these controuersies, yea & ye doubt not but ye shal be able to do som good, &c. Princes sittīg in thrones of great maiesty, haue not to harkē vnto each pilgrims sute, their affai­res beyng great & causes waighty, neither is it expedient yt euery sorte of priuate persons should haue accesse vnto theire presence, neyther that their sacred eares, should bee abused with the hearyng of such [...]rasse as commōly such pedlers (as you are), doe bryng in their packes & fardels from Rome. The Lordes, her maiesties most ho­norable counsel, the nobles, pieces, and state of the realme, beyng mē of greate wisedome, lear­nyng, zeale, and Godly religiō, busilye occupyed in theyr seuerall callynges, prudently gouerning vnder her highnes, and ministringe vnto her maiesty (by direction of the spirite of wisedome receyued from aboue) holsome aduyse and coun­saile, are not to be troubled with hearing of any such message, as yee bringe from the prouost of your order, vnlesse you wil minister occasion vn­to them to examine you of your loyalty, and sub­iection vnto her royal maiesty, and Godlye pro­cedinges. Lastly discretion & wisedome in mine opinion are to direct you not to attempt in opē audience (in ye hearynge of the lay and common sort of people) the publishinge of anye deuyse, dis­course or doctryne that is not agreable with the word of God, that is not alreadye established, that is repugnant vnto her Maiestyes procee­dinges. [Page 24] The maner of old and the vse receiued in the Church hath bene, that none vnlicensed, vnexamined, vntryed, and vnknowen, shoulde be permitted to preache, neyther in open assem­blies to set any doctrine abroch, that is not recea­ued. Any hereticke, be hee an Arrian, Macedonian, Eunomian, Nestorian, Pelagian, Libertine, Anabaptist, or of the Family of Loue, may be a suter as ye are, but whether you, are any of the aforesayde is to be permitted to discourse in open audience, I re­ferre it to the wyse to consider of. I know not what fauor in the premisses ye shall obtayne, as for myne owne part, I submit herein my cen­sure to the learned, wyse, and pollityke magi­strates, and superiors. Loke to whom yee haue made your suite and petition, they are in this poynt further to resolue you. What diuinitye is may sone be layde downe, for there is here no greate occasyon ministred of discourse or an­sweare.

The Iesuite.


MOreouer I doubte not but you her highnes counsaile beyng of such wisedome and dis­cretion in cases most important, when you shall haue hearde these questions of religi­on opened faythfully, which many tymes of our aduersaryes are hudled vp and confounded, will see vpon what substantiall ground our catholick fayth is buil­ded, and how feble that syde is which by sway of the time [Page] preuayleth agaynst vs, and so at the last for your owne sou­les and for many thousandes that depende vpon your go­uernement, will discountenance error when it is bewray­ed and harken to those which wold willingly spende the best bloud in theyr bodyes for your saluation. Many inno­cent hands are lyft to heauen for you daily and hourely by the English students whose posterity shall neuer dye. Which beyonde the seas gathering vertue and sufficyent knowledge for their purpose are determined neuer to giue you ouer, but either to winne you heauen or to die vppon your pikes. As touching our society be it knowē vnto you that we haue a league all the Iesuits in the worlde whose succession and multitude must ouerreach the practise of England, chearefully to carry the crosse which god shall lay vppon vs and neuer to dispayre your recouerye whi­les we haue a man left to enioy your tyburne, or to be rac­ked vvyth your torments or to bee consumed with your prisons. The expence is reckoned the enterpryse is begun it is of god it cannot be withstoode, so the fayth was plan­ted so it must be restored.

The Aunswere.

YOu are still in hope of good successe. No doubt their honors will yeld credit vnto that whych is faythfully deliuered ac­cordyng vnto Gods worde but where ye charge vs with hudling vp and confounding of questi­ons in diuinity and matters in controuersie I [Page 25] returne ye same vnto you and the shame to light vpon their pates that deserue it. Your complices of the Romish religion haue defended your holye­water by the exāple of Elizaeus and by the words of the prophet Ezechiel▪ 4. Reg. 4. Esay. 40. Exod. 25. 3. Reg. 6. Num. 21. In compendio▪ Theolog. your pardons by the pro­phet Esay: your images by the Cherubins and bra­sen serpent your seuen sacraments by the seuen seales, seuen trumpets, seuen starres, seuen gol­den candelstickes, seuen eyes: your seruice in an vnknowen language without translating of ye scriptures into ye vulgare tongue by that which Peter reporteth that there are some things harde to be vnderstood in Paule:2. Pet. 3. de vot. & voti. redempt. cap. magnae. your vowed pilgrima­ge by that where it is commaunded, that none puttyng hys hand to the plough must looke backward:de celeb. missa. cap. cum marthae Anacletus epist. 1. your eleuatiō in the sacrament by the sto­ry of Lazarus, where it is sayd that Christ lyfted vp his eyes: your superiority of ye church of Rome by the words of our sauiour vnto Peter, thou arte Peter & vpon this rocke (our sauiour meaning hys faith, no say you, vppon the Sea of Rome) I vvill builde my Church: your right of both swordes by the answer of Peter in the garden,Paralip· vsper­gens. de maiorit. & obed. cap. solitae. behold here are tvvo svvordes: your popes primacy aboue the em­perour, by comparing the Pope to the sunne and the emperour to the moone. such is the practise of your side, such is your confusion in matters of diuinity, and such is your hudlyng vp of Scrip­tures. you proceede on further and hope to crepe into fauor by declaring that many handes are lift vp for the State of England, by the Englyshe Studentes [Page] beyonde the Seas. This is right Frierish, Limit or like, God saue my good maister & my good dame, the scrip be like is empty, and are yee nowe come to fill it? their flying declareth their disposition, their absence sheweth their loue, and their practi­ses open vnto vs what prayers they make. You tell vs of your league and that you are determi­ned neuer to geue vs ouer. No more as I think then the Ievves which vowed neyther to eate nor to drincke before they had killed Paule. Act. 23. But that God which deliuered Paul out of the handes of the Ievves hath and vndoubtedly will defēd Eng­land from all Romish cōspiracies. And me thinks by your words you are at a desperate poinct, yee wey neyther crosse, nor racke, nor torment, nor prison, nor pikes, nor tyburne, nor Stories tippet. Nowe I see in you the liuely paterne of the Cir­cumcellion Haeretickes, of whom Sayncte Augustine writeth that they were a sauadge and a rude sorte of people, August. de Haeres. ad Quod vult. of notorius rashnes, not only in practising ho­rible acts against others, but also in not sparing thēselues from extreme cruelty. For they vvere vvont to destroye themselues by sundry sorts of death, as by drovvning, bur­ning, and breaking of their Neckes. Also they seduced as many others of both sects as they could, to fall into this fury, sometimes threatning them death vnlesse they pro­uoked others to dispatch them. My counsayle is that you fauour your selfe, without running vpon the pykes. Beholde the fall of your Mates in Ireland and such as the Pope had blessed in a bad howre [Page 26] and directed thither to his great shame and their vtter destruction, as it is manifestly knowen. Haue ye not heard of theyr great bragges, theyr reioycing, and bonfyres they made at Biskay vpō the returne of the newes of their safe arriual in Ireland? they triumphed before the conquest. The godly in the psalmes sovv in teares but reape in ioy. they go on theyr vvay vveeping and beare forth good feede, Psal. 125. they come agayne vvyth ioy and bring their shea­ues vvith them. what is become of their mirth, they began wyth the laughing game, and past by the weping crosse, and so tasted of the whip. Beware Trophonius denne. you know the prouerbe, he was a headchopper. Erasmus wryteth of patriks pit, Eras. Chil. 1. Centur. 7. in Trophon. Antro. cō ­monly called Sainct Patriks purgatory in Ireland. Qui descenderunt (aiunt) sibi ridendi libidinem in omni vita ademptā. They vvhich goe dovvne, say, that theyr laughing for euer is taken avvay from them. Luke. 16. You were best warne your brethren that they come not into the like place of torment Beware of rebellion in I­reland. It is ill saying masse in Patriks pit. You say the expence is rekoned and the enterpryce is begon. It is wisedome not onely to behold the beginnyng but to respect the endyng, experience of the fal of Romish practises heretofore may make you faint in your purposes. you pronounce sentences, Ye say, it is of God it cā not be vvithstode. I fear me your doings are frō ye pope and his practises frō the de­uill, therefore will they come to naught.

[Page] Coel. Rhod. ex philostr.The head of Orpheus hath geuen forth for an O­racle, that Troy can not be wonne without the arrowes of Hercules. Anton. Gue­uar. in vita. Commod. The image of the goddesse Pallas being fallen from heauen vpon the walles of this Troy and now discouered is the cause ac­cordyng vnto the old prophecy of the chaunge & wrecke daily befalling to the prosperity of Rome. Ye conclude so the faith vvas planted so it must be re­stored. The fayth was not here planted by run­nyng vpon the pykes, neyther was it the Pope that fyrst preferred christian religion into thys Land, and now the word of God being purely taught here and receyued, Rome is not to restore hyther the ragges of your Idolatry now of a longe tyme rooted out.

The Iesuite.


IF these my offers be refused and my endeuoure can take no place and I hauing come thousandes of myles to do you good shall be rewarded with rigor: I haue no more to say but recommēd your cause to almighty god the searcher of all harts who send vs of his grace and set vs all at concord before the day of pay­ment to the end at the last we may be friends in Heauen where all iniuries shalbe forgotten.

Q. M. Champion.

The aunswere.

YOu doe well to consider of the worst as well as yee cōforted your self with the best. Euen now you would runne vpon the Pikes, there was no staying of you, you sayd: it cannot be vvithstoode, it must bee restored. Are yee quailed since, doe yee beginne to reken your myles? and are you nowe affraide of rigor? as you confesse your selfe, haue you no more to say? then yeelde your selfe, become a good sub­iect, and pray vnto God that your Eyes may be opened, yt yee may see the cleare light of his word, that yee may see and tast hovv svveete the Lord is, Psalme. 33. that you may knowe howe to esteeme of Sion, and to preferre her liberty before the captiuity of Babylon. O hovve good and ioyfull a thing it is brethren to dvvell together in vnity. Psalme. 13 [...]. Let vs ioyntly embrace this vnity, that we may be receaued in­to one folde, whereof Christ Iesus is the head. God graunt it.


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