The Iesuites Banner. Displaying their original and successe: their vow and othe: their hypocrisie and superstiti­on: their doctrine and po­sitions: with A Confutation of a late Pamphlet secret­ly imprinted and entituled: A Briefe Censure vpon two bookes written in answeare to M. Campions offer of dispu­tation. &c. Com­piled by Meredith Hanmer M. of Arte, and Student in Diuinity.

Imprinted at London by Thomas Dawson and Ri­chard Vernon, and are to be solde in Paules Churchyard at the Brazen Ser­pent. 1581.

To the Right honorable Sir Thomas Bromley knight, Lorde Chanceller of Englande: William, Lorde Burleigh and Lorde Treasorer: Robert, Earle of Leicester: Edward, Earle of Lyncolne: with the rest of her Maiesties most Honorable counsell, continuance of health, increase of honour, and all heauenly wisedome.

IT is not long sithence (Right honorable) there was a great brag or cha­lenge directed to your Lordships from M. Cam­pion a Iesuite, lately arri­ued heere in Englande, with other his compli­ces and confederates of the Romish religion: where he declaring his estate & condition craued with shewe of great humilitie such things as were not to be graūted: the which pe­titions falling into my hands, were scanned, peru­sed, & answered in so modest a sort as I might, sub­mitting my selfe, & the whole to your Honorable Censure & fauourable interpretation. Since which time there hath byn a Pamphlet secretly imprinted, (no doubt in England) though without name, yet hauing this Title: A Briefe Censure vpon two books made in answere to M. Campions offer of disputation, containing very dāgerous doctrine, vnreuerēt speaches against particular persons, tending therby as much as in the Author lay, to discredite the Gospel and the profes­sors thereof. As hereto fore in mine aunswere to the [Page] chalenge so now also with all humilitie I thought good to direct vnto your honours a further viewe of this Iesuiticall sect and wandering Romanistes, displaying in their Banner (as the Title prefixed to the Booke geueth to vnderstand) their original and successe, their vowe and othe, their hypocrisie and superstition, with their doctrines and positions, be­yng the rather moued therevnto, by this late Pam­phlet, heere inserted (as occasion hath beene geuen) & also largely confuted. And seeing it falleth out that with singlenesse of hearte, they seeke not after peace, with humblenesse of submission, they yeelde not vnto her Maiesties proceedinges, neither with penitent mindes they imbrace the Gospel and the trueth of Gods worde: let there continue (as Augu­stine faith) betweene vs and them, the rather a con­flict for the defence of the trueth, then with them in falshood a concorde. But it is greatly to be wi­shed, and my selfe with the rest of my fellow labou­rers, we I say, are most instantly, agayne and againe to desire your Lordships, to bee a meane vnto the Queenes most excellent Maiestie, that at this pre­sent summons, and noble assembly, in the most ho­norable and high court of parliament, there be a vew had of this dangerous sort of people, that their rouing bee restrained, that their religion be refor­med, if the word cannot take place, in some other sort as shall seeme best to her most Royall mynde, and the holie Ghost the guide and leader of you all. Although Eusebi [...]s in the life of Constantine the Emperour, reporteth that the great clemencie [Page] of that most noble Prince was misliked, and that the libertie and fauour then shewed, grew to loose­nesse: Yet am not I so straight laced, but that I coulde wishe all kinde of fayre meanes, clemencie, curtesie, libertie, conference & long suffering, to be vsed and shewed to such as are to be woon, & espe­cially, in matters of religion. The Prophete Dauid speaking of the Lorde, saith: that hee is mercifull, long suffering, pacient, yet if the sinner will not turne, he will bend his bowe, he will gird himselfe, he will whet his sword, & shaue the hearie scalpe of the enimie. I am not to procure this Iesuiticall sect displeasure, neither work thē discredit in respect of their persons, whom in tēder loue I do heartely im­brace: but it is their religion that I desire reformed, and their Romish practises detefted and abhorred. How they preuayle in other Countries with the children of vnbeliefe wee heare daily: What trasshes they bring in their Fardels from Rome, we see they be not woorth the taking vp: how slylie they inueigle the simple, and snare thē in error, ex­perience do [...]th. daily teach vs: and what treachery they woorke in corners against the state of the Realme, the Crowne and dignity, we are vehemēt­ly to suspect. They lay fables, visions, and fonde miracles before the people, and keepe the woorde of GOD vnpreached from them: they sweare obedience vnto the Pope, and barre Prin­ces of the loyaltie and subiection due vnto them: and they prostrate themselues before Idols & ima­ges & robbe God of his honor. In tender conside­ration [Page] wherof, may it please your good Lordships being of her Maiesties most honorable counsell en­dued with the spirite of wisedome and counsell; frō aboue: that by your fauourable countenance▪ religi­on, and the preaching of the Gospel may be furthe­red in this flourishing: common weale, and most Christian Realme of England: that sects, schismes and heresies may be rooted out: that as there is one God, one faith, one baptisme, one hope of our cal­ling, so we may vn [...]ai [...]dly honour the same God, imbrace the same faith, performe the vow made in the same baptisme, and rest in the same hope, louing one another, praising God, & obeying our Prince, whom the Lord blesse, and preserue long to raygne ouer vs. AndIo I cease presently, further to trouble your Lordships, but with re­membraunce of my humble due­tie, I desire the Lorde long to blesse and preserue your Honours.

Your Lordships most hum­ble at commaundement. Meredith Hanmer.

Iesuitis, Seminarijs, sacrificulis, alijs (que) omnibus, qui Pontificij erroris caligine obducti tenentur: Meredithus Hanmerus, Anglo Brytannus, salutem & misericordiam in Domino sempiternam.

DVRVM EST (MI FRATRES) CONTRA stimulum calcitr [...]re Opus est c [...]m prudenti aliqua moderatione, quae ita studet ornan­dae gloriae Christi, vt simul dignitati ecclesi­astici ordinis, & [...]anq [...]litati publicae con­sultum [...] volutate gloriosius, nihil christi [...] postore diguius, excogi­tari potest. Quorsum igitur mode [...]ti [...] of Euangelij precones tam an [...]citer impetere soletis? Quid toties h [...]erese [...]s immane [...]rimen, faedo [...] errores, seductiones, imposturas, vafrities, in male­dictis veftris scriptis, innocentibus obijcitis? Quid istis tragaedijs op [...]sfirit [...]. Num vllam immoderatam opinionem, aut qua [...] diui­n [...] mai [...]t [...]is gloriae deroget, aut quae sanctissimum ecclestae or­dinem lab [...]ter, in nostris sermonibus, homilijs, opusculis, vel libris deprehendere potuiftis? Immo dum sacraslitteras vt D [...] ­dal [...] labyrin [...]hum in quo aberremus, vt [...] omnium se­minarium, vt incertas, manoas, mutilas, laicis intordicendas, vt flexil [...]quas, instat caerei nasi, & Leshia [...]lificationis, plum­beae reg [...]lae, nec ad institrtionem pietatis sufficientes, sed assu­ [...] traditi [...]um sarciendas, ore sacrileg [...] lancinatis, earum autori spiritui sancto, in cuius cōtumeliam haec omnia recidunt, caecitatis & amentiae poenas datis. Dum non renatis, hoc est peccati mancipijs, opera bona tribuitis: dum liberto arbitrio plenam libertatem ascribitis, quae in diaboli ser [...]is nulla, in D [...]i vero filijs imperfecta est: dum in cōcupiscentia quae semper reg­num in nobis contra Dei legem affectat, peccati naturam non agnoscitis: Dum sine peccato renatos esse, eos (que) legi Dei satisfa­cere statuitis, cum vix inchoatam praestent obedientiam, multis [Page] adh [...]c infirmi [...]a [...] ob [...] ­mi, & pand [...]e [...]almas ante effigies & [...]dinûm iubetis: dum impu [...]um caelibatum hones [...]o co [...]gio praesertis: dum de fidei & spei n [...]rae incerti [...], Pyrr [...] more disputatis: dum iustitiam Christi fideli [...]m (heu caecas mentes) exibilatis, eius (que) loco inhaerentem collocatis: dum haereditate [...] filiorum [...] op [...] ( [...]o­quimini) ope [...]ato▪ salu [...] co [...]e, tradi [...]i [...] ▪ dum poculum Do­mini▪ laicis dettega [...]i [...] ▪ d [...] re [...] [...]ar [...]lem (C [...]r­naitarum [...]) Christi [...] in [...] i [...]ave o [...]e & [...] dentibus [...] ( [...] omnia polici [...]) pr [...] [...] [...]y [...]ophantias & [...] m [...]n si qui [...] [...] se [...] [...] [...]ath [...] ab A [...]ona [...] R [...] emiss [...] [...]. Qu [...]d [...] ( [...] ol [...] [...] diceh [...]) cass [...] [...]ta vt ocul [...] [...] [...] caligine▪ ad lu­cem perspi [...] veritatis a [...]ollere non val [...]is non [...] i [...]i­b [...]s illis ( [...]) dis [...]imiles, qu [...] in [...] no [...] illu­mi [...] ▪ di [...]s [...] ▪ Vereo [...] (mi [...]ra [...]) ne [...]fitis ex [...]ti [...] num [...] [...] quo [...] Es [...]s: qui [...] audi [...], & [...] [...], &c vid [...] [...] [...]t & [...], incrassatu [...] est [...]i [...] cori [...]rum, [...] graui [...]r audierunt, & oculos [...]s occluserunt, [...]e quando videant oculis, & aurib [...]s audiant, & corde i [...]elligant, & [...] & s [...]n [...] illos do­minus. E [...] quide [...] [...] ▪ & [...]ili [...]s perditio [...]is (ve­ster [...] Cor [...]) q [...] B [...] vero ita [...]ominat, [...]ti [...] qualem i [...] [...] [...] [...] hac [...]gelij [...]e p [...]gam acceperi [...] N [...] ­qu [...] h [...]c dissimulat▪ ideo nullum non moue [...] [...]pidem, vt lucem illa diuinitus acc [...]sam, vel opprimat & extingua [...], velcerte ne­bula▪ [Page] [...] ante non mi [...]o [...] ▪ Roma [...] [...], crea­ta est no [...]a secta, Iesuitaru [...] [...]oc consilio, qu [...] reliq [...] condu­ctiti [...] ▪ ponti [...]iciae [...]urpi [...]udinis pa [...]i, pa [...]m ob li [...] ins [...] ­am, [...]did quod conduct [...] sunt, praestare non poss [...], pa [...]im langui­dius [...]g [...] videntur [...]t in no [...]m hunb ordinem coop [...]n­tur, qui a [...] ▪ & a [...] quasi [...], calic [...] ab­ominationis, imis medullis & v [...], & post [...] linguarum & p [...]ioris li [...]tera [...]ur [...] [...] ▪ gloriosius, qua [...] ve [...]s instructi, Italiam, Hispa [...]iam, [...], Angliam, Scatiam, Hyberni [...], [...] (in [...] illi­us qui apud Iob [...]) [...] ▪ v [...] per hyp [...]isio illis erip [...], [...] viole [...] illius, qu [...] sibi in [...]ole [...] a [...]gant eruditionis, veram ag [...]itionem voluntatis Dei▪ in [...]o [...]ptis Pro­ph [...]icis & Apostolicis pa [...]efactae, possin [...] exto [...]qu [...]. I [...] pr [...]io ia n [...] habetur, ne (que) [...]a [...]i [...]stim [...] (qu [...]io [...]) apud vos, frācis­c [...] do [...]ic [...], Augusti [...] [...] stantes, fl [...]es & p [...]angentes▪ tristi [...] dis (que) ge [...]s [...] (vt est in Apocaly [...]) desolationē & [...] Baby [...]onic [...] mere [...]ricis, o [...]di­num suoru [...] fundatricē. Et qui ol [...] s [...]b [...]ili [...]tem ex Sco [...], inge­nii acumen [...] Comestore▪ multiplie [...]s argutias ex Alberto Magn [...], ill [...]i [...]ationem ex Thoma, O [...]c [...], Lum [...]do a [...] [...] doctorib [...] [...], & [...] cū ips [...]la­ct [...] [...] gloriab [...]ntur▪ Q [...] o [...] su [...]m E [...]i [...] [...] suo [...] Fa [...]ros, Alfonsos, Pighios▪ [...]nosae [...] Roman [...] At [...]tes, [...] Iam ra [...]am vestram Iesuitarum sec­tā ( [...] est men [...] humana no [...]tatis [...]ida) in miraculis A [...]tichristi [...] ▪ imi [...] [...]. Anno vero [...]o [...] [...] ▪ quae [...]un [...] C [...]l [...], [...] fac [...]atem the [...]ogi­am ( [...] v [...]i [...] v [...]r) repr [...]sent [...], edita est C [...]s [...]r [...] qu [...] ­dam, [...] (sidijsplacet) pull [...]s, cui excludendo [...] gallinae theologic [...] & [...]am diu incub [...]erunt. Sed quid hi [...] ver [...]dic [...] ­dum (bona vestra [...]um venia) non [...]st [...]ilentio praetere [...]dum. De Colonia potest qu [...]ri, sicut [...]lim: A [...] N [...] liquid [Page] [...] quod non [...]sint [...] p [...]l [...] [...] dere. Et quasi non [...] Babylonica, in [...] pudentiae cumulum▪ [...] [...] multa in do [...] M [...] ­hemij Catech [...] qu [...] [...], multa [...]itig [...], [...]ulta [...] [...]terpreta [...] ▪ P [...]stie [...]ò quod ad C [...]nsuram vo [...]am [...]net, mali- [...], [...] ­mur, & vestrum hunc bub [...]em, e [...] plu [...]is [...] quidem mon­strosis, Harpy [...] [...] & iudicam [...] [...] quo [...] [...] ille [...], [...] [...] sonitu, [...] excit [...] co [...]. P [...]stea [...] quid [...] qui pse [...] ­patru [...] [...] vestigia [...], Censur [...] (vt sp­sius ve [...]b [...] [...]) [...] citatione annota [...] [...], p [...]io [...] christi doctri [...] capid [...], [...] ­postu [...] a pio instituto [...] lem aut [...]byri [...]thum [...] vt ipsi [...] entes, [...] ­purgare [...] d [...] [...], Rober­ [...] [...], Iohan­ [...] [...] Castro, [...], [Page] Taulerum, Conradum Hager, P [...]nitentiar [...]um Asini, M­chaëlem Cesenatem, Petr [...]m de Corbaria, Iohannem de Poli­aco [...], Franciscum de Arcatara, Iohannem de Castilione, Franciscum Petrarcham, Gregor [...]um A [...]minensem, Iohan­nem de Rupe Scissa, Gal [...]idum de Fon [...]anis, Gulielmum de Landuno, Nicholaum Orem, Iohannem Mountzigerum, Henric [...]m de I [...]ta, N [...]lum Archiepiscopum Thes [...]al [...]nicesem Henricum de Hassia, Gerhardum Ridder qui Lach [...]y [...]am Ecclesiae in Monachos & cucullatos fratres conscip [...]sit, cum in­numeris alijs, qui relictis superstitionibus, idolomanijs, errori­bus, Antichristianis characteribus, [...]oecibus (que) Romanis omni­bus, puram Euangelijl [...]cē & veritatē agnosc [...]tes, [...]andem quam­plurimi sanguine suo obsignarunt. Sed qui inter vos [...]enelli sunt (quos Nouicios & tyrunculos appellatis) pontific [...]ae (que) tutelae ob­stricti, vos inquā per viscera mis [...]ricordiae Dei nostri oro, per [...]e [...]ā fidem obsecro & obtestor (si ipsi propriae, vestrae (que) salu [...] consu­lere nolint) vt vestris hisce precep [...]oribus, veriùs perditissimi [...] deceptoribus, veritatis verò ace [...]bissimis hostibus, diffidere aliquando incipiatis. Ne (que) enim dubito quin illorum fides su­specta vobis esse incipiat, nequè damnatis eorum opinionibus adhaerescatis, ac fluxam, inanem, fucatam, fallacem, & quā maxi­mè fraudulentam eorum fidem esse tandem aliquando intelliga­tis. Quis enim ita insaniet, vt veram & integram iudicet, quam mendatiorum praesidijs potissimum munitam, intuetur? qui [...] veritati ita erit iniurius vt praestigiarum & fallaciarum patroci­nijs egêre arbitretur? Qui verò istorum hominum lucubratio­nes, accurata circumspectione legerit, at (que) sententiarum praeci­pua fundamenta ad suos fontes reuocauerit, ne (que) fidem illis [...]e­merè adiunxerit, non dubito quin illorum in fabricandis men­dacijs audaciam, nedicam, impudentiam, ferre nullo modo possit. A quibus tum demum sibi temperabuot, cum contra veritatem insanire desierint. Valete.

The originall of the Jesuites.

Cap. 1.

WHereas heretofore in myne answeare to Maister Cam­pions challendge I haue in few wordes displayd the le­suites ha [...]mer, to withe, the antiquitie of their order, the originall of their line, and progresse of their societie, with other circumstaunces there vnto appertayning and as yet vnaunswered, and that lately there hath beene a Pamphlet in hucker mucker imprinted & spread abrode, entituled: A briefe Censure vppon two Aunsweres made to Maister Campions offer of disputation, contayning very daungerous doctrine, vnreuerent spieches, and mali­cious staunders: not onely against mine owne person by name, but sundrie others, both wise, g [...]dly, and learned: I thought good (notwithstanding I looked for a more mo­dest & more substantiall replie) in the meane time to stay the indifferent Reader, to discharge my selfe of the seue­rall vntruths layd to my charge, and to iustifie my God whose word I doe professe. Sicing also that the brethren of this new found order, can geue vs neither truth in do­ctrine▪ neither modestie in woordes, neither accept of our doinges vnlesse our doctrine he proued, & our allegations culled out of their owne Authors: I will therfore returne the d [...]truthes vnto them as their owne, and yéeld them the measure they gaue vnto me, yet all in loue and Chri­stian modestie. You contemptuously reie [...]te the learned [Page] [...]riters of our age, nanily Iohn Bale, Martinus Chēn [...]zius and Sleidan, yet cannot digest the pedigrew of Ignatius Layola your progenitor, yet take scorne that I tearme him a cripled soldiour, and your societie a lowste order. I will deals [...] with you and all the world, a le str­ite, a brother of your owne shal reporte she storie of your [...]riginall. And to the e [...] may the better he credited, heart his [...]: I call God against my s [...]nle to [...] (saith lacobus Payua Andradius, that IAndrad. in prafac. ad lib. 2. Orthodox. explic. Lib. 1. Orth. explic. will not either through continuely in [...]edacing, neither by [...]atterie in [...] from the truth. There was, saith hie one Ignatius Layola, a Spaniarde of Biskay, of the age of [...]ire and twentie yeares, or ther▪ abouts, [...] by the Frenchmen in the towre of Pom­peiopolis, in the [...]ne thigh sore hurt a [...], in the other gri [...]iously wounded, & lastly takē captiue. Within a while after being set at libertie, hee had small soy of the world, hée forseske his dwelling place, hée did away that which hée had, and get him to the Ch [...]t [...]h of our [...]ady in Mount Serrat, there, as it is thei [...]ht▪ de [...]rmining with himselfe to [...] not onely the [...], but also to change his wonted habit and accustomed [...] for sack [...] cloth.

As hée was there, there arose à [...] light, as it wer from hemi [...]n, shining about him: so that in his [...] séemed to bee [...]apt into the thirde heatien▪ and [...] a sorte to heare certaine [...] of God▪ [...] thenes hée got him to Ierusalem, to worship the holy sep [...]ichre, and to visit other places. From Ierusalem he returnes into Spaine, and pe [...]eeining with himselfe, that learning and knowledge a [...]ayled much for the [...] of his enterprise, and [...] thing of his new order and renuted trade of li [...], he gaue himselfe to his [...]o [...]ks, and hauing [Page] [...] profited, hée went to Paris, where hée [...] tenne yeares, and linked vnto him in that space certaine companions and followers, and with them returned in­to Spaine, in the yeare 1536. afterwards with these his children and companions, P [...]s Faber, Franciscus Xa­uir, lacobus Laines, Claudius Gains, Ichan [...]e [...] Codu­ri▪ Alfonsus Salmeronius, Simon Rodericus, Nicholaus Bouadilla and others, hée went to Rome, and craued the Popes bull and facaltie to goe a pilgrimage to Ierusalem▪ with his licence they went as farre as Venice: at what time the league betwéene the [...] Ven [...]tians was broken, so that there was in [...] is Ierusalem▪ They tooke an other course, into determined otherwise to bestow themselues, and obtained of Verall [...]s Archic­piscopus Rosanensis then being the Popes Legate at Venice, that seauen of them should bee shorrie priestes, and licenced to heare priuate consession▪ Againe they [...] all to Rome in the yeare 1538. and by meaties as Cardinal Contarenus obtained of Pope Paulus the third▪ that their new order should be confirmed by his ponti­ [...]ical authoritie: who at the first, least he shouts be thought vnanuisedly to graunt so great a matter, rati [...]ed their ne [...] found order with th [...] prouise, that y [...] of this [...] should not excéede [...]. This was done in the yéere 1540. Afterwards this Pope Paulus the third being giuen to vnderstand how auailable this order was for the vpholding of his pontificall authoritie, and repai­ring of the ruinous walles of his decayed Church▪ de­créed in the yéere 1543. that the order called▪ the societie of Iesu should not be tied to any one place of abode, nei­ther limited with any certaine number of brethren. An­dradius concludeth: Hac societ atis Iesu initia, hac illins pri­ma origo. These are the beginnings of the societie of Iesus this is the first originall thereof. [Page] [...] [...] purpose of [...] Osor. Prefac. adlib. An­dr [...]d. [...] Tr [...], [...] [...] [...] It [...] and [...] the [...] th [...] [...] [...] [...] that [...] Iacob. Payua Lib. 1. Otho. explic. Iesuite [...] [...] ▪ H [...] wa [...] op­ [...] wo [...] [...] [...] [...] [...] [...] [...] and to [...] [...] [...] [...] [...] the [...]Span R [...]

[...] their [...] the [...], They [...]all not them [...] [...] ­neth [...] Iacob Payua Andrad. Lib. [...]. Orthod▪ explic. Pag. 38. to think they haue mo [...]stie. Yet in their order I finde it cō [...]ssed▪ quicun (que) in societ [...] nostraq [...] I [...] [...]sign [...] ­ri [...] &c. Whosoeuer in our societie the which we [Page] desire to be honored with the title or name of Iesus, &c. Whereby I gather they take scorne of Ignatius Layola▪ the [...]ame Souldier to bee called Ignatians or Layolans, but presumptuously, in the swelling pride and haw [...]es of their mindes, they will be called The societie of Iesus, that is, Iesuites. The fauoure [...]s of this order are not asha­med to apply vnto▪ Ignatius Layola the place in the Acts of the Apostles calling him a chosen ves [...]ell of God, thatPag. 13.he should be their captaine and leader which should pre­sent his most holie name before nations and people, and such as are the true Sonnes of Israel. They blush not to compare him with Isaack. They holde Franciscus Xauir Pag. 45. the Iesuite to be a Prophet endued with the spirite of pro­phesie: they will be taken for the Apostles of these laterPag. 44. dayes. They would haue vs beléeue that the spirite is so mightie and plentifull among them as the holie Ghoste was, which of olde miraculously descended in the forme of fierie tongues. Furthermore Christianus Fran­ken Christ. Fran­ken▪ C [...]lloq. Iesuitie. pag. 30. sometime a Iesuite writeth thus: Nam tam a quo­tid [...]a [...] de rebus diuinis nostrarum vis est meditati­onum, vt homo veluti denuo na [...]us, non quidem vt ante a naturalibus parentibus, sed a societate Iesu vel [...]t Iniesuana­ [...]s [...]iter ac Christus▪ a Spiritu Sancto incarnatus vide­ [...] ▪ Testa [...]r hoc [...]o [...] formé [...] quasi deificata na­tura. For there is so great a force of our daylie me­ditations aboute Diuine matters, that a man may seeme to bee as it were borne agayne, yet not as be­fore, of naturall Parentes, but of the societie of Ie­sus, as it were, Iniesuared (or become Iesuses) none otherwise than Christ was incarnate by the holie Ghost. The whole nature almost of a man beeyng as it were deyfied (in this societie) doeth testifie the same. And héere this societie shaketh hands with the Family of [Page] Loue: who say that God i [...] [...] in them, and they de [...]ed in God, wherevnto we may very well adde, thatIacob▪ Payua Andrad. lib. 1. Orthod. explic. pag. 37. 38. they are [...] in then [...]. But the reasons why they are called Iesuit [...], or of the [...] of Iesus, I [...] in their owne wor [...]. First, as loue is the [...]ing of the law, so (I thinke) they would haue vs belieue, that per­fect holines consisteth in their societie. Secondly, as Christ commended loue by the name of a new comman­dement: so would they perswade vs, that they practise y same by a new order. Thirdly, as Paule allureth all mē to the executing of the duties & [...] of loue and chari­tie: so they, as Apostles of these latter [...], folowing the steps (as they would bears [...] in [...]) of Iesus, wil be cal­led the societie of Iesus, no other reason, as it appeareth, then the Familie of loue ha [...] for the [...] of their hereticall s [...]. And for more [...], let Andra­dius the Iesuite [...]: Iesu [...] offi­ [...] vniuers [...] [...], est [...]a­rata. Pag. 38. This societie of Iesu, is chiefly ordained for the offices of loue and charitie to be performed towardes al men. Againe by the wordes in their order exhibited vnto Paulus 3. hee proueth▪ esse in ch [...]i [...]is [...] huius rati [...]e [...] po [...]. That this trade of ly [...]Pag. 39.consisteth chiefly in executing the giftes or woo [...]es of loue and charitie. Now I returne vnto you, (the Ie­suites) your owne speaches and phrases full of sp [...]ght, ma­lice, rancour, and venome, wherewith yée inti [...]le the pro­fessours of the trueth, and preachers of the Gospell. Y [...] call them Aposta [...]es, [...]alse Proph [...]. Heretikes, d [...]el [...], as the workes of Andradius the Iesuite, aga [...] Chemni­zius, and Gregorius de Valentia against I [...]obus Heer­brandus doe testi [...]e. Moreouer the man in the Moone in that hée subscribeth not his name, I means the Authour [Page] of the briefe Censure hath giuen a wrong sentence of mee, and vttereth the nature of the spirite that pos­sesseth him where he intituleth certaine pointes in the answeare too Maister Campion, as it pleased him selfe, with sundrie vnchristian and vnmodest lan­guages. As I perused his rayling Pamphlet, theEuseb. [...] ▪ hist lib. 2 cap. 5. behauiour of Philo Iudaeus came too my remem­braunce who pleading the innocent cause of the Chri­stians before Caius the Emperour, was reuiled beyond all measure, and turning himselfe vnto his compani­ons, sayde: Wee ought to bee of good cheere, seeing that Caius as an aduersarie re [...]ileth vs, God no doubt is become our Patrone and defence of his people. I way not your wordes, the trueth of that which hath béene al­leadged, I will iustifie, when place serueth and occasion is offered. Nicolaus Herborne a Minorite, coulde haueNicolaus Herborn▪ d [...] Indis conu [...] [...]end. corrected the Jesuiticall spirite and directed you in your Censure▪ Hee woulde haue such sent to preache the Go­spel as haue a modest spirite, gentle, curteous, certayne constant, [...]iet, foreséeing all things, and deseruing well of all men. Iesus saith: Discite a me quia mitis sum & hu­milis Matth. 11. corde. Learne of mee that am meeke and humble in hearte: but the Iesuites doe not so, therefore are they not of Iesus. This enterprise of preaching the Gospell and winning of soules must bée saith the aforesayde Her­borne: neque humanum ne (que) Satanicum figmentum, nei­therAndradius lib. 1. Orth [...] ­do. explic.mans iuuention, neyther Satans deuise, As the order of Iesuites is, beeyng deuised by Ignatius Layola, receiued by visions and reuelations, confirmed by the Pope, & for the more credit therof, entituled with y holy name of Iesus. This Frier telleth you howe to trieNicol. Herb▪ de Ind. con­uert. the Spirite of Satan. Satanicum spiritum [...]um appello quo multi sub ouilla pelle, Lupinammentem contegunt, quorum in [Page] are Christus s [...] ver [...]atq [...] [...] her [...]s [...]s [...] [...]angit. I call that Satans spirite wherwith many in shepes weede, doe cloke woo [...]ishe mindes, in whose mouth Christ soundeth, but their hearte and mynde pricketh with the sting of heresies: Agayne hee woulde haue the people taught: S [...] [...], sed sola Dei gratia Ibidem. agno [...]sse Christ [...]. That they not by meane of their me­rites▪ but by the onely grace of God attayned vnto the knowledge of Christ▪ But (M. Censurer▪) the Iesuites [...]eache the contrarie as hereafter shal appeare: and here to conclude, the h [...]li [...]e and opinion they repose in their so [...]tie is abho [...]i [...]ble: their loue enimitie and hatred▪ ful of rayling speches: their [...] superstitions and hereticall. And lastly, they [...] the [...] of Iesus our Sauiour in [...]sing his name as a mantle to couer the inventions of men. My reason is this: If in a politicall common weake any subiect shoulde intitle himselfe, or challenge vnto him any title, [...] dignitie appertay­ning vnto the P [...] to be charged: How much more are they to be charged with treason who ar­rogate vnto themselues the name of Iesus.

And in the meane while vntill I heare further from you▪ I will gaue you [...] bo [...] to picke.

1 First, ( [...]er with your selfe) they offende not a little, who in matters of religion dos assume or take vnto themselues names vnfit for them, as you call your selues Iesuites.

2 Secondly, the name Iesus, and title Christ, by the commaundement of the Father was geuen as proper and peculiar vnto the some of [...] into the world and therefore no name foryou.

3 Thirdly, the faithfull in Christ by direction of the holie Ghost, from the beginning of the preaching of [Page] the Gospell were called Christians, Therfore now not to bee otherwise termed.

4 Fourthly, they séeme not to knowe Christ, or they séeme as it were to fall from him, who in religion those vnto themselues any other Title then Christian, as you doe.

5 Fiftly, in your new order calling your selues of Ie­sus, Iesuites, yée are to be taken as Authors of nouelties, schisme, and sacriledge.

6 Sixtly, the Charecters of loue, and print of the Crosse of Iesu cannot be séene in your societie, therfore are you to be taken for Counterfeites.

7 Seuenthly, your societie hath great affinitie or likenesse with the Nazaraean Heretikes, enimies vnto the Crosse of Christ, therefore to bee reiected. I doubt not when yet haue picked these bones but that eyther in fin­ding no marrowe in them you will throwe them to the dogs to snarle at, or reseruing them for some good vse, you will gilt them with some glorious floorishe or gay replie.

Lastly, where I finde in your workes that you glorie in the successe of your societie, saying: There is no nati­onAndrad▪ lib. 1. Orthod▪ explic. pag. rude or barbarous to whom the name of the socie­tie of Iesus is not well knowen, yée might aswell haue sayde (all honour and reuerence bée geuen to the name of Iesus) There is no nation vnder heauen but haue heard of the Diuell and beheald his practises. Wée vnderstand of your schools, Colledges, and Conuenticles at Colonia, Moguntia, Treueris, Ingolstadium, Oenipontum, Au­gusta, Monachium, Tirnauia, Dilinga, Vienna, Praga, Portingallia, Neapolis, and Rome. Your whispering in Corners, your créeping into companies, your peruer­ting of youth, your practises with Princes are knowne well ynough. They were belike of your minds, who bla­zed [Page] abroad at the beginning of [...] to [...] the proselytical Papists, that they [...] [...]e in g [...] hope the [...] religion wo [...] [...] presently in Eng­land, and yet if not generally, they doubted not, but thats Church or a Chappell should bée graunted them. Uaine is y hope of thē that trust not in the lord. The Pope ma­kethPsalm. his belieue, that they, whome hée calleth Heritikes haue no power to withstand his practises. But more is the pitie, where god hath his church, there y deuil hath his Chappell. But if you will néedes builde, there is a mount triangl wise cituated, not fare from London, consecrated by D. Story, who enioyed the virginitie of the syole, a fit place for [...]he [...]t [...]rs of his religion to possess [...]. As forMatthew. your [...]u [...]lying, [...] are assured, that [...] plant▪ which [...]he heauenly [...] [...]ot planted▪ shall [...] vpActs. 5. by the [...], if it be of God, it will stand [...] ▪ otherwise it will come to naught. Tertullian saide of the H [...],Tertull. M. Poundes 6. reasons. Iacob. Payua Andradius that if they would pitch their tents in holy scripture▪ [...]d therby desire to be tryed, they could not [...] stand. Ther­fore is it, that of late one Maister Pound, being [...]ght in the pitfal of folly, allenged with your brother▪ Andradius the Iesuite certaine reasons, why the Papists will not be tried by the scriptures, which were of late learnedly con­futed.Pigh. eccle [...]ier arch.

This is also the compendious way, which Pighius shewed Pope Paulus [...] ▪ that it was not [...] the Church of Rome to deale with the Lutherans in scriptures▪ for in so doing, she had oftentimes had the worse [...], but flatly to lay downe this, as principle▪ whatsoeuer▪ the Byshop of Rome decréeth, or commaundeth, the same is to be recei­ued, and beléeued, without enquirie whether it agrée or impung holy scripture▪ I [...] no reason of reiecting theIohn. scripture but thin shée that▪ [...] will▪ hateth▪ t [...]elight.

Such are the shifts of Heretikes, to vphold the king­dome [Page] of Satan. Carion saith, that by imitation of someCarion Chro­nic. lib. 3.going before, there sprong vp many orders, which com­monly commeth to passe, as oft as new thinges begin to be had in admiration▪ But as there is nothing amonge humain things firme and permanent in his former state: so at this day we see many orders of Monkes, to lay aside their state and doctrines.

The Church of Rome héeretofore at sundry times hath set vp diuers orders of Monkes, Fryers, and religi­ous men▪ wh [...]se rules are now [...]ale, and crebit worne a­way with the stripping of, of their counterfeit wéede, andReuelat. [...] dayly decaieth, so that Babylon her self hath her founda­tions of idolatrie and superstition shaken, and the Angell in the Reuelation is at hand, casting her, as it were a milston into the bottomlesse sea of her endles confusion. Your order lastly steps forth, martching like ioly cham­pions, b [...]mbasted with the traditions of men, and reui­uing the old dregs of the Romish religion: but ye are al­redy espyed, your persons, your packes, your pinnes are poynted at with the finger. Your father was Ignatius Layola, your name Iesuites, your number how many so­euer, it forceth not. For many are called: but few are cho­sen.

The vow and Oth of the Iesuites.

Cap. [...].

IT is greatly to bée [...], that the church of God, for [...] christ hath pur [...] libertie by y [...] price of his most preci­ous blood, should be so clog­ged [...] with tradi­ [...]ions of [...], as vowes and other [...] y which satan by [...] of his hy­pec [...]i [...]icall ministers hath brought in, to tye & snare she cōsciences of [...]lly christi [...]s.Niceph. Ec­cle. bist. And whereas the holy men of old, [...] Nicephorus wri­teth, had rules at their [...]hoy [...]s and frée wil of [...]ating, drin­king, fasting, working and [...] selues, as it séemed best vnto them selues (yet al wayes a moderation and decencie retained) the age following brought in are­straint: first in apparell, then in meates, afterwardes in speciall poyntes as it appeareth in the substance of their orders set forth with sundry superstitious ceremonies. First of all (good christian reader) I will display what I finde written in late writers of this new found order and vpstarting Iesuites. Afterwardes, what there of is to be considered. Afore this order was confirmed by Paulus y third, when as Ignatius Layola, & his compa­nions wents on pilgrimage to Ierusalem, there were seauen of them shorne Priestes at Venice, by Ve­rallus Archiepiscopus Rosanensis, and there, as [Page] Andradius writeth: Perpetuam spent [...] [...] Deo a [...]tè eius pedes promiserunt. They vowed vnto God,Iacob. Par [...]. Andradius Orthodo. explic. [...]. [...]. pag. 19. Exbulla. 1. his feet perpetuall & willing pouertie. Agayne the [...] writeth th [...] vnto [...]. Whosoever in our soci­etie the which wee desire to be honoured with the name of Iesu, will play the souldier of God vnder the banner of the crosse, and serue the onelie Lorde and his Vicar on earth, the Bishop of Rome▪ After hee hath taken vppon him the solemne vowe of perpetuall conti­nencie [...], let him consider with himselfe that hee is a portion of a societie chi [...]lie for this purpose ordayned that hee sp [...]cially applye him selfe to the benefite of soules in life and christian doctrine, the spreading of the fayth by publike Sermons & ministerie of the worde of God▪ by spiritual exercises and works of charitie, and namely, by instructing of children and the ruder sort in Christianitie, and by hearing of confession, & giuing Ghostly comforte vnto the faythfull. Also let him first haue a care of GOD. next of his order, which is a kinde of way vnto him, alwayes laying before his eyes this end ordayned of God for him, and with all might of him to bee attayned vnto. Yet let euery one be­haue himselfe according vnto the grace ministred him of the spirite & the proper degree of his calling, least that some shew a zeale, and not according vnto knowledge. Let the iudgement or sentence touching euery proper degree, the bestowing and the distributing of Offi­ces, lye in the hande of the Prouost or Prelate, whom wee haue too choose, that decencie and order may bee kepte in euerye societie that is well established. A perillous sorte of people. Beholde howe they woulde creepe into fauour with this fayre shelve of holinesse They serue GOD (as they say) and they [...] also the Pope: they will take vppon them too [Page] preach, and so thrust in traditions, [...] con­fession and so vnderstand secretes, they will be Schoole, [...] and so [...] ▪ they will play small game [...]ather then they will [...] to the Pope and h [...] to [...] to the [...] and [...] teh: Toham [...] [...] & [...]. The [...]hole bo­dieChrist frank. colloq. Iesus­tic. pag. 23.of the societie, beside, the general who is head and principall of this order contey [...]eth in in all sixe sortes of men, [...] here of the first doe professe foure [...] the second professe three [...] the third are coadit [...]s spirituall. The [...]. The fifte schollors: The sixt, [...] The Professors of foure vowes are so called, because that beside the three com­mon vowes, of pouertle, thastitie, and obedience: they vowe peculiarly, first, to the Bishope of Rome obedi­ence &c. Next, to their [...]ather generall the renouncing of honour, that they may not become cardinalles out of the societie. Neuerthelesse, by this very name they are made cardinalles in the societie, by whom the Gene­rall is elected: which is a Pope among them. And that this Lordlinesse raigneth amongest them, it appea­r [...]eth in an other pla [...]e by their [...]. Let e­uerie one in our societie, promise that hee will at noIacob. Payua Andrad. lib. Orthod. explic. lib. 1. pag. 43.time conferre neither directly, neither indirectly with the Byshoppe of Rome, of anie sending foorth, but cast all their care vppon GOD, next the Bishop as his Vicar, Thirdly, the Prouost of the societie. The which Prouost as wel as the re [...]t, must promise that he also conferre not with the sayde Bishoppe touching his owne sending foorth, without hee make the societie priuie therevnto.

Furthermore, as the flattering Can [...]ni [...]ts haue said of the Pope, so doth these Iesuites [...] their Prouost, [Page] as Franken writeth: What thinges soeuer the superiorColloq. I [...]s [...]. pag. 28. [...]andeth, & whatsoeuer he doth, must not onely not be iudged (much lesse reprehended) but be presuppo­sed and taken for good & holy things. Now to proceede further in these sortes of men. The professors of three vowes are Bishops in the societie. Coad [...]tors spirituallpag. 2 [...].(vnder which name are comprehended all priestes, pro­fessors of diuinitie, and teachers of the inferiour artes not professed) hauing▪ first vowed peuertie, chastitie, and obedience, as they are most apte and diligent, so are they the sooner to be a [...]mitted to the profession of the Iesuites▪ Scholers and Nouices▪ are brought by at home least there should be want of supply. This is of their [...] and [...]ash he was much as yet came to my hands. I wil now direct my pen vnto these professed Iesuites▪ You serue the Pope, you ohey your prouost, you plead pouer­tie, you pretēd cōtinence, you haue yoked your selues, & become as it were y slaues of men That which among1. Corinth. 7. men is called a promise in respect of God is called a vow. And wheras there are promises in general y which we vowe in Baptisime, hauing the grounde and warrant thereof in holy Scripture, you haue tied your selues to specials, and such a kind of vow as Ricardus defineth: Est Ricard. 4. se [...] dist. 38. Ar [...]. [...] propositi supererogantis: Appertaineth vnto a purpose a­bout to performe ouer & beside that which God cōmā ­ded▪ Which may better besaid Superarrogatis, y is ouer arrogāt & presumpteous. For whatsoeuer may be requi­red for the framing of a godly & holy life, is contayned in the lawe & what is not of sayth, & is beside the worde, as thought necessary to saluatiō is sinn: but your vow hath not any grounde in the lawe, it is not of faith, it is be­side the worde, and you repose therein great pers [...]ion & holines, therefore doth it necessarily follow, that it is sin ful, and not to be accepted of the Lord. And to the end we [Page] might be the better c [...] from [...] of [...] Tertul. lib. 2. aduers. M [...] ­cion. Ierom. in E­zech. lib. 6. and ne [...]t orders, God hath [...] was to righ­teousnesse in the [...]ple [...] of his will r [...] Tertullian and Ierome d [...] y [...] the reason why [...] inioyned the Iewes so many [...] [...] and r [...] of olde: it was to keepe that [...]us [...] nation [...]ed, and to withdraw them front [...] and d [...] of mans brame, and yet [...] all this they [...]ll to traditi [...]: to you; by their example [...] the worde of God, the Sa­craments, as they are [...] in the [...]w testament,Psal. 50. 57. Genes. 28. Psal. 119. 2. Paralip. 15 2. Esdr. 10. Psal. 116. 50 51. Deut. 23. Eccle. 5. Psal. 66. 2. Reg. 15. 2. Paralip. 25. Leuit. 7. 22. 23. 27. Num. 15. 1. Reg. 1. Deut. 12. 2. Paralip. 31 Caus. 17. Quest. 1. vo­uentibus. & seq. dist. 27 cap. vouenti­bus. Concil. Ara­usic. canon. II the spirituall sacritates of the [...], the [...] [...] ­ted vnto the people of God, [...] y [...] your [...] ­der such [...] able to [...] his [...]ies, first who [...] of none without warrant of [...]. The vowes in the olde Te [...] [...] ­tarie or morall, or [...], warrant of the [...] (for all your fayre shewe) to [...] Pope, to [...] Prouost, sometime [...] warrante of Gods woord, and without [...] whether through­out your life time, yée shal be [...] them. The daunger of the other side is so that if ye transgresse and breake your dowe ye are as your ca [...]on lawe saith: in the state of damnation. Secondly [...] is to c [...]der what he is that boweth. Man [...] with [...], [...] ­passed with skinne, f [...] of [...]rai [...]ie, [...] to falles and le­den with iniquitte. [...] may [...] the [...] bind our [...] to inconueniencies. The [...] A [...]usi [...]un [...] hath very well tendred the [...] of [...]: N [...] quicquam Domm [...] re [...]te [...] legitur: que de ma [...] [...] No man hath rightly vowed any thing vnto [...]he Lorde, vnlesse hee [Page] hath receiued it of him, as it is read: the things we haue receiued at thy hands, we render vnto thee. But sith that some things are by Gods goodnes giuen vs, & other some thinges by his equitie dented vs, let euery one, as Paule 1. [...]. [...] [...] 6. [...] 4. commaundeth haue respect to the measure of grace, giuen vnto hun, that hée tempt not the Lord his God. Thirdly let him weigh with what minde hée voweth, if hee will haue it allowed of God: for in that the Lorde regardeth the heart, and not the outward shew, the heart must bee cleane before him, al hypocrisie, vaine glory, and opinion of holynesse reposed in outwarde thinges must be aban­doned. Here your orders of Monkes and Friers, your wéede & vestments, your refraining from wine, your ab­stinence from certaine meates, your fasting on certaine dayes, your obseruation of times, your barefooted, na­ked, or halfe naked iourneis, your pilgrimage to saints, your lowsie scripte pouertie, your girdle of continence, your counterfeite obedience, with all the rash vowes of romish professours must be layde aside. Olde father Ger­son Iohn Gers [...]. complayned of such thinges in his time. I confesse, (saith hée) we may not denie, but that there are many thinges brought in among the simple christians, vnder coulour of religion, the laying aside wherof, were more holy. As your vowes are found diuers, so your law in that behalfe is very confuse. Foolishe vowes are some­times extreamely vrged and recounted for matters of great importaunce: the breach of a vow is in some ca­ses veniall, in some other mortall: one while the inferi­our priest, an other time the Byshop may dispence, at o­therDeregu [...]a. [...]. [...]cet. de [...] perue [...]. times it is a case reserued for the Pope: and a­gaine it falleth out, that neither the Pope no nor God himselfe (as you say) can dispense. Your law saieth, that the vow of a mad man doeth not binde: if the chaung be for better the vow is not broken: if it be made in anger [Page] or heate of choller it deeth not holde: if the bow dée filthyGlos. in cap. dudum, de conuer. con­iuga. 22. q. 4. in malis. Devote. cap. posul [...]stis. De voto. cap. licet. De regula cap. licet. or shamefull, it must not bée performed: if a man vowe to visit the holy land, hée may bée excused, so that hée send thither the twentith parte of the fruites of his benefice: if a man vow, and die before the fulfilling therof, the ly­uing may performe it for him: lastly, if one vow to gos on pylgrimage, an other may doe it for him▪ I woulde wish M. Campion, that you, with the rest of my coun­timen of your societie renounced your Popish pylgrima­ges, and wearisome iournies by sea and by land, and suf­red the roging Iesuites beyond the seas, to performe your vowes. You are an Englishman borne, God hath endu­ed you with sundry good giftes, let not your nature be es­traunged, neyther goe yée about to thrust into this land for reine power, & such people as curse not only y ground wée tread vpon, but also our bodyes and soules, and are ready to cut all English throates, if they might haue ac­cesse vnto vs. Yée say ye haue vowed, yet heare what your law saieth: In malis promissis rescinde fidem: in tur­pivoto Causa. 22. quest. 4. in malis. muta decretum: quod incuatè vouisti, ne facias: im­pia est promissio que scelere adimpletur. In euill promises breake thy fayth, in a shamefull vowe alter thy minde, which thou hast vnaduisedly vowed, doe not, that vowe is wicked, which is performed with mischiefe.

The rules of your order are not as yet come to my hands, but the oth which all you take, that professe the Romish religion, I may not conceale from the reader, and reading it, I cannot chuse but lament, to sée your fla­uerie and bondage, and the liuely caracter of Antichrist therby imprinted, not onely in the hand of the labourers,Apocalips. 13 but in the forehead of professours and consciences of all those y buy and sell & traffike in his countries & domini­ons. In english thus I. N. do firmly admit & embrace the Apostolike and Ecclesiasticall traditions, and the rest of the obseruations and constitutions of the same church. [Page] Also I doe admit the holy scripture according vnto that [...] super or [...] & [...] & [...] artis & [...] culta [...] [...].sense, which the holy mother the Church hath and doth hold it, to whome it appertaineth to iudge of the true sense, and interpretation of the holy scriptures, neyther will I euer receaue or interpret it, but according vnto the vniforme consent of the fathers. I doe also professe, that there are truely and properly seauen sacraments of the new law, ordayned by Iesus Christ our Lord, and for the saluation of mankinde, though not all to euery one, necessary. To wit, baptisme, confirmation, the Lords sup­per, penance, extreame vnction, order and matrimonie, and that they conferre grace, and of them, baptism, con­firmation & order without sacriledge may not be reiter­ated. I doe also receiue and admit the receiued and allo­wed rites of the catholike church in the solempne admi­nistration of al the aforesaid sacraments. I doe embrace and receiue al & euery the things, which of original sinne and iustification haue beene defined and decreed in the holy synode of Trent. I professe in like sorte, that in the masse there is offered vnto god, the true proper, propicia tory sacrifice for quick & dead. And that in the most holy sacrament of the Eucharist there is truely really and sub­stantially, the body and blood together with the soule and diuinitie of our Lord Iesus christ, and that there is a conuersion of the whole substance of bread into the bo­die, and the whole substance of wine into blood, the which conuersion, the catholike church calleth transub­stantiation. I confesse with all, that vnder one onely kind whole and perfect Christ, and the true sacrament is re­ceiued. I doe constantly hold purgatory, and that the soules there detayned, are relieued by the prayers of the faythful, and in like sorte, that the Saintes raigning to­together with christ, are to bee honoured and call­led vppon, and that they pray vnto God for vs, and that theyr relyques are to bee worshipped. I doe firmely auouche, that the Images of Christ, and [Page] the mother of God alwayes a virgin, and also of other Saintes are to bee had and retayned, and that we are to giue them due honour and worshippe. I doe affyrme, that the facultie of pardons hath beene left by Christ in the church, and that the vse of them is very wholsome to christian people. I doe acknowledge the holy catholike & Apostolike church of Rome, for the mother and mis­tresse of all churches. I doe promise and sweare true o­bedience to the Byshop of Rome, successour of blessed Peter, prince of the Apostles, & Vicar of Iesus Christ. I do also vndoubtedly receiue and pro [...]esse al that haue beene delyuered, defined, and declared by the holy cannons & generall councelles, and specially by the holy Synode of Trent, and withal al things contrary and haeresies what­soeuer haue by the church beene condemned, reiected and accursed, I also doe condemne, reiect and accurse. This true catholike fayth, without the which none can be saued, the which I doe presently willingly professe and truely holde, the same wholy and imaculate vnto the last gaspe most constantly to retaine, teach and preach as much as in me shall lye, I the same N. do promise vowe & swere, so God me helpe, & the holy Gospels of God. New commeth Pope Impius 4. with his farewell. Let it not be lawfull therefore for any man at all to infringe this page or leafe of our ordinaunce, inbibition, dero­gation, will, statute decree, and commaundement, or with rash enterprise to contrary the same, if any therfore presume to attempte the same, let him knowe that he incurreth the indignation of almightie GOD and of blessed Peter and Paule the Apostles. Dat. Rom. apud 5. Petrum. Anno 1569. Id. No [...]em. Pontific▪ nostri ann [...] 5 Good God, what periurie, Idolatrie, heresie, & blasphemy there is contained in the aforesaide oth? And the spirit of Antichrist is plainly reuealed in the cursed conclusion fo­lowing [Page] after.

In trueth such traditions as are contrary, and besides the word of God, though they be called Apostolike, are not to be receiued: that sense and exposition of the scrip­tures, which the Church of Rome deliuereth, is not the right and perfect vnderstanding: the Church (and espe­cially as you deliuer it) the Church of Rome is not iudge of the scriptures: there are but two Sacraments, Bap­tisme, and the Lordes supper, the rest by you added art of an other kinde and nature, in which sense wée may say, as Ierome saide of the Reuelation: Looke howe many wordes we finde there, so many Sacramentes there are. The Sacraments confer not grace, as you imagine. Ex opere operato: the rites in the administration of the Sa­craments retained in the Church of Rome, are childish, superstitious, and impious: that doctrine of originall sin and iustification, lately decréed in the councell of Trent, is plasphemous and abhominable. The Masse is an I­doll, and the sacrifice there pretended for quicke and dead is a deceiuing of the people: the Eucharist is not reall, substantiall with the soule and diuinitie of Jesus Christ neither transubstantiated: the Sacrament is not perfect, when it is deliuered vnder one kinde: Purgatorie is a fable, neyther are the soules of the departed, relieued by the prayers of the lyuing: the Saintes are not to be in­uocated, their reliques are not to be worshipped, neither Images to be adored: Popes pardons are to no purpose, but a deluding of Gods people, and the filling of the poke: Rome is neither catholike, apostolike, nor the Lady and mistresse of al other Churches: the Pope is not the true successour of Peter, neither the Uicar of Jesus Christ: to receiue what Rome receiueth, and condemne what shee condemneth, is [...]o deliuere Barrabas, and crucifie Christ: to embrace the afore sayde doctrine is daungerous, mali­ciously [Page] [...] [Page] [...] [Page] to impugne the trueth of the contrary, and with Pharao therin to harden the heart against the Lord, and lastly to deny the trueth, and blaspheme the maiestie of Iesus, is vnpardonable for euer. It is a dreadfull thing to fall into the handes of the liuing God.

Your Cannon law in a certaine case vseth a shifte toHeb. 10. auoyde periurie, where the partie sweareth, and secréetly with himselfe vnderstandeth: si obseruandum est, if it beeD [...] Iure [...]ur▪ C. quemad­modum. 2. Reg. 15.lawfull to be obserued.

Peraduenture ye may be sound in the number of the two hundred, which went with Absalon from Ierusalem to H [...]bron (as he made them beléeue) to perform his vow. They were (as the storie saieth) of simple heartes and mindes, and altogether ignoraunt of the cause, which in very déede was to rebell against Dauid, their soueraigne & the annoynted of God. Of whome it is thought, when they vnderstood the pretēce, y they repented: but if by the way they had béene taken, they had béene to be charged with rebellion Examine, I beséech you the nature of your vowes and othes, it happily may fall out, that yée shall find your self deceaued and abused by others, if in time ye conforme your selfe, there is hope of grace. The question is not whether vowes are to be kept, but what vowes they be that are made, and stand with the word of God, and are true vowes. To vow and sweare with the Pha­rises,Actes. 23. neither to eate bread neither to drinke wine afore they had killed Paule, is very impious and contrary to the commandement, therfore no godly promise, neyther to be performed.

I woulde wish you vsed meanes by calling your selfe home, and to auoid the heauy hand of the Lord, withstand al errours that impugne the manifest trueth in the word of God, and fly from them. Peter answered the high priest we ought to obay God, rather then men▪ Augustine tea­chethActs. 5. [Page] vs to answere the Emperour, if he prescribed ought contrary to the word of God. Pardon O Emperour, thouCa [...]s [...]. 11. [...]. 3▪ [...]s [...]stis. Galat. 1.threatnest prison, but God threatneth hell. Saint Paule saieth: Though we, or an Angell from heauen preach vn­to you, otherwise then we haue preached vnto you, let him be accursed▪ Ambrose sayeth: We condemne al newAmbros▪ d [...] v [...]duis. lib. [...].thinges, which christ hath not taught: for Christ is the way vnto the faythful. If therfore Christ hath not taught that which we teach, yea we our selues will account it de­testable. I will not stand presently to confute the seueral pointes of the aforesayde permtious oth, but refer them to the last tract of this booke, where I purpose to examine your doctrine. In the meane while take the Censure of Cardinall Vergerius, Pope Paulus 3. legate, that confir­med your order. Popterea repudianda tanquam falsa, quia a Verger. resp [...] ad lib. Anti­christ. Rom. Romana credūtur ecclesia, quae [...]mirum solet credere diuersa & contraria hijs, quae docuit Dei filius. Therefore are those thinges to be reiected▪ as false, because they are belie­ued of the church of Rome, which truely is wont to beleeue, repugnant and con­trary things to these, which the sonne of God hath taught.

The hypocrisie and superstition of the Iesuites.

Cap. 3.

IT woulde require a longe tyme and great leasure suf­ficiently to dilate of this Je­suiticall sect, the hypocrisie and superstition of Monkes and Fryers, with all other irreligious orders. But that I may orderly procéede here­in, by way of preamble, I will consider of the present occasion, which moued mée so spéedily to take penne in hand. The Author of the Pamphlet, entituled A briefe Censure, printed, as hée saieth at Doway, by Iohn Lyon, and that Cum priuilegio, playeth his part egregiously.

Their dealing in saying they come from far, and that their booke was printed beyond the seas, together with that which they reporte of the antiquitie of their doctrine wée may beholde in the craftie Gabaonits, who being neighbours of Iosua, and adioyning vpon Israel, came toI [...]s [...]. 9. entreate of peace, taking old sackes vpon their Asses, old bottels for wine, old clouted shooes, old rayment, saying vnto Iosua, we are come from a very farre country, all was old, so would they make vs beléeue. For they loade Romish Asses with old sackes full of traditions, their old bottelles are broken cesterns, their wine is egre, their [Page] Masse is an old clouted sh [...]e, their old rayment i [...] an [...] ­ [...]ite full of counterseite holynes, al is so old, that it st [...]s for staines. And now forsooth they come from far, I seare me it is from the deuil, and that is very sarre from God. Paulus Florenus saieth of the Iesuites: This our Iesuiti­callC [...]q [...] [...] pag. [...].religion is altogether made of superstition, hypocri­sie, and a certaine faigned and painted holynes. Againe: there is no man at all fit for this religion, but he that hath a naturall inclination to hypocrisie and superstition, got­tenPag. 1 [...].either by seru [...]le education, or taken by some b [...]oc­kishnes of minde. This we may sée in Ignatius Layola the Spaniard, which of all other nations is most super­stitious, and tyr [...]annous in vrging the dregges of Rome, and the drunken cuppe of the strumpet of Babylon. For a true christian and a professor of the Gospell (be hee an Englishman, or what other nation soeuer) shall finde more fauour among the Papistes in Fraunce, with the Pope at Rome, and the Turke in his dominions, then a­mong the inquisitors in Spayne. And whome hath Sa­tan thought fittest to sow his tares of hypocrisie and sus­pition, now in the end of the world, then Layola the spa­niard, and father of Iesuites. They make an Idoll of the Pope, so that Christian Franken being a Iesuite▪ andPag. 40▪ séeing the worship that was done vnto him, saieth: I ve­rily tooke him for christ, or rather some greater thing. I wil passe ouer their Idolatrie and superstition, in wor­shipping La Madonna di Loreto, our Lady of Larctum inGrego▪ de va­lent▪ de idola [...] cont. sect▪ d [...]s▪ Italy▪ Gregorius de Valentia, the Iesuite is, not ashamed to defend in thrée seuerall tractes, that the adoration of the sacrament, the honouring of Saintes, and the wor­shipping of Images and reliques is no Idolatrie: con­cluding most blasphemously in on respect: prayse be vnto God, and to the most blessed virgin Mary, ioyning the [Page] cre [...]t [...]re, as partaker of prayse with the creator. I willChrist. Fran. de bestial. idol pag. 57. not speake of the two brasen pyllers at Rome, fall (as they say) of holy earth, died with the blood of Christ, so that they haue two Christes, the one dead and dissolued to earth, the other aliu [...], and sitting at the right hande of the father. Franciscus Xauir, the Iesnite, hauing nu­ztled the heathenish Indians in Idolatrie, was recountedIacob Payua. Andrad. Or­thodox ex [...] plic. lib. 1. pa. 45. Lib. 1 pag. 48. 49. among them (saieth Payua) as an other Frauncis, the Fa­ther of Minorites, so that they honour and worship most religiously his corpes, which as yet not without a mira­cle is kept whole. Beléeue if who will. The Jesuiticall miracles of Goncallus de Siluerià the Portingale, are ve­ry ridiculous, where it is reported, that hée tyed his holy vestments (be like the Cope and surplesse) about his head, and s [...]mme ouer a great water in the Indies: againe, thathée went into a pottage pot, gaue himselfe to the ri­uen, & that the swift streame caried him to the land. But lastly he vsed such iugling feats & apish toies at his seruice in y kingdom of Manamotapia, yt they tooke him for a con­iurer, and cast him into the water, where neither pot nor portnise, nor cope nor surplesse could saue his life. This is that order, which now adaies is counted only holy. ThisM. Stapleten in the fourth booke of the counterblast. is y order which M. Stapleton with dasled ties, or rather as it were a man frighted out of a sullen dumpe, won­dreth at, where hée writeth: Surely if a man would deep­ly and throughly weigh and consider the greatnes of this benefit, he might well doubt, whether after the creation of the world & he redemption of mankind, by the passi­on of Christ, there be any one benefit or worke of God more wonderfull then this: or whether there be any one state or vocation in Christes church, after the Apostles more worthy laude and praise then these Iesuites. YetColloq. Iesu. itic▪ epist. de­dis. Christian Franken protesteth before God, that this order is nothing els, but an hidde or cloked poyson vnder the diuine name of Iesu that it is: a pharisaicall sect, full of [Page] guyle and fashood. Againe, saith he: None of all the Ie­suites, trueth and conscience being against them, dareth or shalbe able truely and sincerely to answere it. I may not heere forget Theatinus the hypocrite: and now to you M. Censurer. You charge mee very deepely, that in mine answere to M. Campion, I should cal I heatinusa Iesuite: In the booke [...]tuled The Briese Cen▪ sur [...]. &c. your wordes are these. He blusheth not to put in print so notorious an vntrueth in the sight of all the world, and to repeat, vrge & amplifie the same so often in his booke saying: that one Theatinus a Iesuite hypocritically got to be cardinall and Pope meaning thereby, Paulus quar­tus, called before Iohannes Petrus Caraffa, of the order of I heatines, and not of Iesuits, which al the world kno­weth to be two seuerall and distinct orders of religion, and therfore M. Hanmer with frier Bale, whom he citeth in the margent may be ashamed of so false a slāder, both towards the man, and also the religion. In this your grane censure and great wisdom, you séeme not to déenie but that hée was an hypocrite, you wil in no wise graunt that hée was a Iesuite. You tearme my allegation an vn­trueth, you reiect mine Authour Iohn Bale, quoted in the margēt, & instéede therof you placed Payua, a Iesuit, and a pertiall writer, whom you wil néedes haue credited. Chē ­nizius, Mar. Chem. Iohn Sleid. Cel. secund. Cur. P. Paul. verg. Iacob. Herebr. Ioh, Bale. Sleidan, Caelius, Vergerius, Herebrādus, Bale, with others, do cal him a Iesuite: yet are you so wedded to your will, that one Payua with you shall haue the prise, and weigh al these learned writers. It appeareth in trueth, that first hée was a Iesuite, afterwards, as the manner is of vaine and vnstable heades, hauing no sure ground nor stay of Gods word, he fel to deuising a purer trade of lyfe, which after him were called Theatines. Yet againe, that ye may more plainely conceiue the trueth, hée fell first from the common trade of Christian life, to play the Iesu­ite: secondly, from the Jesuiticall sect, to be a Theatine [...] thirdly from an hypocritical Theatine to be Pope. These [Page] circumstances in summe shall appeare in the workes of Andradius the Iesuite, where hée writeth: There wereIacob. Payua Andrad. lib. 1. Orthod. explic.certaine men, who being inflamed with kindled desire of holynesse, were woont oftentimes to meete together in some secreete place, seuered from the common sorte of people, to the ende they might earnestly occupy them­selues in prayers, ministration of the sacraments, & other works of charitie. The which company was therfore cal­led: Diuini amorts sodalitas, the societie of diuine loue: by whose example, Paulus the 4. who thē was called Iohan­nes Petruscar [...]ffa, being stirred vp, ioined himself to their number or company. When he had, for a certaine space exercised himselfe in those noble workes, foure of those holy and religious men, to wit, this Paulus the 4. who then was byshop Theatinus, Caietanus, Bonifacius, and Paulus Romanus, being stirred vp. I wot not by what perticuler kinde of instigation of the holy spirit, being inflamed with a singuler desire of heauenly loue, being moued with a great and a iust kinde of sorowe or griefe▪ that this our sacred order of cleargie had so fil­thely degenerated from the first sinceritie and puritie of old and decayed, to the great ht [...]i [...] of the church, be­ganne a notable kinde of order, wherby they might in some part conserue and call againe the auncient integri­tie. Againe, when they had giuen all their substance in common to be distributed, as euery ones necessitie re­quired, and layde aside all cares counting humaine af­faires, they gaue themselues w [...]ly to sound diuine prai­ses and heauenly meditations, and tooke in hand in all respect that trade of life, which they iudged to be most like vnto the puritie of old. Where [...] they were called Regular priests. Yet because P [...]ulus the squeth▪ bishop of Rome hauing thē forsaken his [...]oprike of Theatum, tooke himselfe to this order, with great wonder of all men, they were all called Theatines.

[Page]so farre hee, Here Andradius iustifieth that which hath béene already said of Theatinus the Hypocrite. First, that the brotherhood whereto hee linked himselfe, was called: Diuini amoris sodalitas, The societie of holie loue, [...] 5. [...]Osorius, Christian Franken, and Payua doe call your so­cietie, Sodalitatem, your selues consesse that because of the great loue and charitie among you, your socictie is honoured with the name of Iesus Secondly, vnder pre­tence of holinesse, he forsooke his Bishopricke. it cannot be denied. Thirdly, he fel to a purer order, so Payua con­fesseth, which he thought to bee most like, or nee [...]est the puritie of olde. Lastly, he was wéerie of this puritie and became Pope, so that men woondred not so much at his holinesse before, as they did nowe at his pride. And in I­taly vnto this day there arose of him a Prouerbe, that if any mētion be made of any famous hypocrite they chri­stē him: Theatino. Yet one thing more of him I may not conceale from the Reader. Hee being at Venice, his sa­crificing Priestes hearing confession, were woonte to re­ueale vnto him, all that in secretie was deliuered vnto them, and he at certayne times woulde verie solemnely with colour of great holinesse, geue the parties to vnder­stand thereof, so that they tooke him for a Prophet. And among many others there was one (saith the story) who prostrated himselfe before him: Eum (que) adorat, clamans o­portere Cal. Secund. Cur [...]. Pasquil [...]. eum esse alterum Christum. And worshippest him, crying out, that he ought to be an other Christ Morco­uer the hypocrisy of this order appeareth in their volun­tarye whipping and scurging called among them disci­pline and penance, the which as Christian Franken te­stifieth, cost many youthes their liues in their yeares of probation. And he also himself had hardly escaped death had he not through friendship béene remoued from the Colledge in Rome to a place in Campana. I haue often­times [Page] trembled (saith he) Recordans nostrorum flagello­rum Christ. Fran. in epist. & Colloq. Ies. pag. 39. quibus tanquam cultris & lanceolis in nostra ipsi ter­ga sauientes non parum aliqāndo sanguinis elicimus. Whé [...] cal our whips to remembrance wherby as it were with kniues & launcers we our selues cruelly rent, our owne backs & draw thēce not a litle blood▪ the priests of Baal 3. Reg. 18. were woont to doe y like, for when they called vpō Baal in the cōflict betweene them & Helias the Prophet, they mangled themselues with kniues and launcers (saith y story) Donec perfunderentur sanguine. Vntil they were allIob. 27.blood [...]e. Wil God (saith Iob speaking of the like beha­uiour in an hypocrite) heare his crie? The manner of ye Scripture is to answere y negatiue wt silēce, as much to say, no. The Heritikes Flagelliferi, were of the same dis­position, and therefore woorthely to bee condemned. The righteousnes of the Pharisies saith Chrysostō cōsisted inChrisost. in Matth. part: In corporis afflictione non in mandatorū obseruatione. In affliction of the body not in obseruation of the com­mādemēts. I could likē this Iesuitical sect vnto Simon of Syren of whō Gregory writeth Simon crucem portans ne Gregor. in Euangel. [...]om. 32. quaquā moritur, sic omnis hypocrita corpus quid [...] per absti­nentiā afficit, sed tamen per amorem gloriae, mundo viuit. Si­mō bearing the crosse dieth not, euē so euery hypocrite afflicteth his bodie through abstinence, but yet liueth to the world through desire of glorie. Augustine & Ierome Augustin. doe write of certain hypocrites called Sarabaitae, who at certaine solēne feastes were woont to repayre to Ierusa­lem their prostrating thēselues, wringing their handes, yéelding scritches & déepe sighes, pulling y heare of their heades & of their beards, & renting with their nayles the skin & flesh of their faces, & after y by this guileful me [...] they had stirred mēs minds to de [...]otiō ▪ liberality & good opiniō of thē, they would depart. Here not only y law of God which cōdēneth al such counterfeite afflictiō, but al­so y law of nature is broken which forbiddeth man to of­fer [Page] in [...]ury or violence to himselfe. This penance or affli­ction bewrayeth it selfe and is prooued pharisaicall in [...]hat it is openly done in the sight of the world, that man may conceiue therof an holy opinion. For the PharisiesM [...]h. 6. Mark. 12. geuing almes, had the trumpet of vaine glorie sounde in their cares: when they prayed they stoode in the corners of the stréetes, that passengers might beholde them: when they would be honoured with glorious titles, they walked abrode to be saluted of men in the market place. Furthermore these Iesuites in habite and order, ioyne with the Pharisies, as they were knowen by their Philacteries and order after the Etymologie of their name (deuided frō the common sort of people) much like vnto munkes as Theophilactus writeth: so this Iesui­tical sect is descired by their lōg [...]ackets, their course stoc­kinges,Theophilact. their thicke cobled shoes, their long clokes with claspe vnder y chin, their sorbonical tippet, their coptan­ked quoyfe their brode brimde hat, which oftentimes (as it is thought) for humilities sake they beare in their handes through the stréetes full of (hypocrisie) I would say curtesie, when there is none to be saluted. To eue­rie man they say: God & our Lady blesse yee. Their ha­bite & their order is no lesse holie then y of the pharisies. As I haue said heretofore to M. Campion y opiniō ther­of, I mean of irreligious orders, hath bewitched not on­ly meane persōs, but also great personages, and princes. For Franciscus Marques of Mantua, Albertus Pius Iohn Sleid. lib. 12. Prince of the Carpies, and the great Clarke, Chrisio­phorus Longolius charged their executors to burye thē in Saint Francis weede, they hoped (sayth the storie) to obtain remission of sinne, if they were buryed in a gray friers cote. Here M. Censurer taketh eccasion to laye downe his vnaduised iudgement. Whereas to this purpose I alleaged Aquinas without quoting the place, he bewraieth his ignorance in denying the allegation, [Page] the which as it appeareth he neuer read: his wordes are these, where he speaketh of the answeare to M. Campi­ons challenge. He is not ashamed to auouche withoutIn the booke intituled: A briefe cēsure. &c.citing the place that S. Thomas of Aquine holdeth, the wearing of Frauncis or Dominikes cowle to haue pow­er to remoue sinne as wel as the sacrament of Baptisme, I returne the shame to the Church of Rome, & Aquine, the Frier who mainteineth this superstitious opinion. And as for you M. Censurer you were best pleade igno­rance and say: Non putaram. Aquinas hath herof a large discourse where first he sheweth the degrees to attayne2 [...] 2 [...]. de ingress. relig. quast. 189. vnto the perfection of holinesse, by comparing this pro­fessed vow or order of Munkerie and Fratrie with the Sacrament of Baptisme. Secondly, hee entreateth of the necessitie of fulfilling this vowe, saying: Implere id quod vouetur necessitatis est. The professed is of necessi­tie to performe that which is vowed. againe: Post votum nonpotest aliquis finem salutis consequi, nisi impleat votum. After the vowe be made, a man cannot attayne the end of saluation or soule health, vnlesse hee fulfill the vowe. And to salue the breach thereof he sayeth: Hoc non dero­gat bonitati vot [...], sicut nec derogat bonitati Baptismi quod aliqui post Baptismum grauius peccant. This doeth not preiudice the goodnesse of the vowe, no more then it derogateth the goodnesse of Baptisme, that some after Baptisme doe more grieuously offend. Thirdly, hée de­clareth the power and vertue of this vowe or order: Ra­tionabiliter autem dici potest quod etiam per ingressum re­ligionis aliquis consequatur remissionem omnium peccat [...] ­rum. It may reasonably be saide that by entring intoIbidem.vowe or order of Religion, a man may obtayne remis­sion of all his sinnes. Hée yéeldeth a reason of the same: Euen as with certeine almes deedes a man may foorth­with make satisfaction for his sinnes, according vnto [Page] that in the fourth of Daniell: redeeme thine offen­ces with almes deedes: much the rather in making satis­faction for al sinnes, it is sufficient that a man bequeath himselfe wholy to diuine seruice, by entring into holy order, which passeth all manner of satisfaction. [...]astly he concludeth that, which I haue heretofore alleadged, as his opinion. Legitur [...] vi [...] patrum quod [...]ndem gra [...]am consequuntur rellgionem [...]trantes quam consequuntur bap­tizati. It is read in the lyues of fathers, that such as enter into holy order, doe obtaine the same grace, the which such as are baptized doe attaine vnto. It should appeare M. Censurer, that yée are but a nouice: you were best con­fer with the old singeantors, and learn further of their order. This was the receiued opinion of that age, as wee may gather by that, which the Monkes demaunded of Barnard: you will heare this of me (saith hée) WherevponBarnard. [...] praecep [...] [...]. despens.among other the ordinances of penaunce it commeth to pas, that monastical disciplin deserued this prerogatiue, that it shold be called second baptisme. As I suppose, be­cause of the perfect renouncing of the world, & the pas­sing excellencie of the spirituall life, wherwith this con­uersation excelling all other kindes of humane trade of lyfe, maketh the professours and embracers thereof like vnto Angels, vnlyke vnto men: yea, it reformeth the Image of God in man, conformans nos Christo instar bap­tismi, cōforming vs vnto christ like baptisme. And we are as it were the seconde time baptized, whilest by mor­tifying our earthly members, which are vpon earth: we again put on christ, being set a new after the similitud of his death. And withall, as in baptisme we are pulled out from the power of darknes, and translated into the king­dome of eternall light: so by a certaine new byrth of this holy vow or order, wee passe in like sorte out of the [Page] darkenesse not of one orginall, but of many actuall sinns into the light of vertues. When the professed solemnlie doweth, the Byshop answereth: And I promise thee theConfirmat. Ord.kingdome of heauen and life euerlasting, if thou obserue these thinges. Againe: in the monasticall absolution it is sayde: The rygor of the vow, the merit of the order be vnto thee for remission of sinne, and rewarde of euerla­sting life. Bernardinus de Busto is of this opiniō. The irreli­gious man alwaies when he remébreth that he hath vo­wed,Bernard. de Bust. in Ro­sar.and is therwith quiet, and would do it afresh, if hee had not done it before, for euery such turne he obtaineth full remission of all his sinnes. Albertus Pighius hath thought no lesse, and of late Petrus a Soto, who left bothAlbert. Pigh. contro­uers. 14. Petr. a Soto. confess. Ca­s [...]ol. Alphons. de Castro. ad­uers. haeres. lib. 1. cap. 9. Rom. 3. Rom. 4. Rom. 5. 1. Corinth. 15. Galat. 2. 3. 4. 5. life and lewde opinion at the councel of Trent, hath writ­ten the like in his catholike confession: We may iustly with Alfonsus de Castro call this dealing blasphemie: for if S. Paule pronounced, as concerning the workes of the law, which were commaunded from aboue: If righteous­nesse come by the law, then Christ died in vaine: How much y more with griefe we may not only cōplaine, but cry out: if vowes and religious orders haue no warrant frō aboue, but y deuises of mans braine be a ful satisfac­tion for al sinne, and deseruing a plenarie remission (for so they write) of originall and actuall misdéedes, then Christ dyed vnto them in vaine. Again of the vowes and orders of Monkes and Fryers be equiualent or of lyke force with baptisme for the purchasing of remission, a pa­na & culpa (as they would make vs belieue) then fayth is to no purpose, the preaching of the word is in vaine, and the vse of the Sacramentes is done away. I cannot, butAlphons. de Castr. aduer. haeres. lib. 1. cap. 9.stomacke them (sayth Alfonsus de Castro) who to sette forth theyr order, are not ashamed to bragge in open audiēce, and to auouch, that he which once taketh vpon [Page] him the weede of that order, cannot erre in fayth, neither fall from the trueth. Is not this open blasphemie, when as hereby hee seemeth to attribute more vnto the weede wherewith he is clad, then to the fayth, or grace of God! Is that cloth or garment of more vertue then the grace of God, or fayth? the deuill goe with so great a madnes. Yet neither fayth, neither grace receiued in baptisme doeth so preserue man, but that he may fall into heresie. How commeth it to passe then, that the habite preser­ueth? if any will refer this to the profession, and not to the weede that he affirme the profession, which in that order he vowed, hath power and effycacie, who is it but seeth that we all vowed christianitie in baptisme, yet doth not that vow keepe vs so secure, neyther make vs so free, but that we may fall into heresie? neither will there be any man so impudent, that he can denie, but that the vow in baptisme is more glorious, and of greater force, then any that is made after. Let such then goe with a vengeaunce, and leaue those toyes for Poets to prate of and let them preach better stuffe vnto the people. I call God to witnesse, I lye not, a certaine fryer, in my hearing in open audience, vppon the Saintes day that founded that order, preached, that whoe so woulde put v­pon him the habite of that order, could in no wise be an heretike: I hearing it, abhorred the boldnesse and impu­dencie of the man. So farre Alfonsus. It lyketh you not, that your Romish orders and irreligious sectes of Mon­kerie and fratrie should be so contemned, and disgraced a­mong the godly through out the militant Church here on earth, and therfore, to vphold their credit, & to cloke their late hypocrisie and superstition, you alleadge the fathers of olde, Augustine, Athanasius, Basil, Nazianzen, Chryso­stome, Cassianns, Seuerus Sulpitius, who (as you thinke) may stand you in some stéede, as a bare shifte [Page] to s [...]e out so had a matter, and with theit here [...] to bleare the eie of the simple [...]. [...] [...]t wée speake of the religious men in the dayes of the aforesaide auncient fathers, of the Monkes inhabiting Nytria, and the deserts of Alexandria, of their rules and orders in the time of P­achoimus the Mon [...] of the worshippers in Aegypt in theSocrat. & E­uarg in eccl. hist. Euseb. eccl. hist. lib. 2. ca. 17. Act. 11. dayes of Philo; and of the Christians, which were so first called at Antioch, u [...] the time of the Appostles: all your Romish orders, if they be brought to the▪ touthstone of Gods word, they are no golde, but copper and counterfet metall: if they be brought to the balance of puritie in pro­fession, though laden with traditions and Jewishe cere­monies, yet light in trueth and auncient integritie: and if with the young Egles, for certeintie of issue and o [...]prnig they be brought to behold the golden beams of the bright sunne, they wil close vp their eie liddes, they wil be found bastardes, and such as haue degenerated from God their father, and fallen from the word, which his son Christ & our Iesus hath deliuered vnto vs. Many of your own au­thors, of no small credit amongst you, will auowch the same. I reporte me to the visions shewed to your holy people, so tearmed among you: to wit, Briget, Elizabeth, Hildegar, Vguentinus, Robertus de monte, Ioachim, Li­ecthenem,Visiones Bri­git. Elizab. Hildeg. Vguē. Robert. Ioa­chim. Liecth. Method.Methodius, with others, and the terrible co­minations and threatnings of vengeaunce shewed them, ready to light vppon the westerne Babylon, and the Ro­mish Antichrist, together with the swarme of Locus [...]es, and troupes of Monkes and Fryers, with other their irreligious orders. Your Abbot Barnard complayneth: Non omnes sunt amici sponsi, quos hodie sponsae hincinde assi­stere Bernard. sup. Cantic. serm. 77. cernis. They are not al friendes to the bridegroome, whome nowadayes thou seest on ech side to assiste the spowse. Againe: all desire to be successours, but few to be followers. And to the Pope hée saith: An other manner [Page] beside that of old is now in vre, the dayes are now other­wise,Bernard cen­siderat. ad Engen. lib. 1.and men haue now other manners, & the perillous times are not nowe at hande, but presently expired. In an other place hee woondreth at the alteration in or­ders, saying: Quis in principio cum ordo cepit Monastious, In Apel [...]g. ad [...] Abbat. ad tantam creder et monachos mertiam deuenire, O quantum distamus ab hijs qui in diebus Antonij extitere Monach [...] Who in the beginning, when monasticall order began, would haue belieued, that Monkes should fall into so great a dulnesse? O how much doe we nowadayes differ from the Monkes that lyued in the dayes of Antonie? It is most true (M. Censurer) they differre very much, they are as like as chalke is to chéese, or as an apple to an oyster, or as it were an Apes laughter, and imitation of man, to that, which either as facultie is naturally ingraf­fed, or diuinely powred and practised by the godly of old, The olde puritie condemneth the late Apostasie and cor­ruption, and the late superstition bewrayeth the hypocri­sie sucked of old, and rooted in the breastes of these irreli­gious orders. Aquinas was not ashamed to deliuer forAquinas, lib. 4. dist. 1. [...]. I, doctrine: Aqua benedicta est causa alicuius gratiae, quae ibi confertur, per quam fit remissio venialis. Holy water is cause of a certaine grace, which there is conferred, by the which commeth venial remission: As much to say, wher­by veniall sinnes are remitted. And in your portuise yée pray: Aqua benedicta sit mihi salus & vita. This holy water be vnto me health & life. Pope Vrban the 5. senteIn the Popish primar. an Agnus Dei vnto the Emperour, with these verses, containing great superstition and blasphemy.

Fulgura desursum depellit, & omne malignum:
Peccatum frangit vt Christi sanguis, & angit:
Praegnans seruatur▪ simul & partus liberatur:
Dona defert dignis, virtutem distruit ignis:
Portatus mundè, de fluctibus eruit vndae.

[Page] It puts away lightning that commeth from aboue, and euery euill thing: it breaketh the lin [...] of sinne, as the blood of christ, & vexeth wicked fiends: the woman with childe is thereby kept or preserued and with al the fruite of the wombe deliuered: it bringeth giftes or graces to the worthy: it destroyeth the power of fire: and being cleanly caryed, it pulleth out from the waues of the wa­ter. I will not further trouble thée in this matter (good Christian reader) with re [...]itall of their hypocrists and superstition about meates, drinkes, vowes, habites, ce­remonies, altars, shrines, reliques and Romish trashes, wherby of a long time they haue deceaued the world, nu­seling vp silly soules in ignoran [...]e, blearing their [...]i [...]s with iugling feates, and leading them in error to the in­ternall lake. Beware of hypocrits, beware of false Pro­phets, take héede of the leuen of the Scribes and Phari­ses, receiue not the traditions of men, without warrant of Gods word, tast not of the golden cupps of romish Ba­bylon, least thou he made drunke with the dregs of her Idolatrie, remember the common saying: hée that is wel warned, is half armed. Take héede least the hypocrisie, superstition and, counterfeite holines of these wandring Iesuits deceiue thée.

The doctrine and positions of the Iesuites.

Cap. 4.

IAm now entring into a la­barynth of romish errours, when as I take penne in hande, to painte forth vnto the posteritie this Iesuitical sect, and to display their er­ronious doctrine and here­ticall positions. The impu­dencie of some is such, that there is no doctrine so wic­ked, but they will face it out: no positions so impions, but they haue wherwith to b [...]ulster them: no supersti­tion or idolatrie so abhominable, but that they can cloake with a mantell of figge leaues, marching forth like [...]oly champions to encounter with the Saintes of God, bea­ring vpon their shoulders like Atlases, the pynacles of the Romish Babylon. And that I may orderly procéede, I will beginne with the briefe Censure, being as it were an Interim from M. Campion, where in this respect, and vpon the like occasion, an odious comparison is layde downe betwéene Luther (as it pleased him to write, pro­genitor of the Protestantes) and Layola the cripple, Fa­ther of the Iesuites, and founder of their lame and ha [...]ting religion. To the end they might discredit the Gospell of Iesus Christ, and the professors therof, this Censurer hath culled out of Luthers works certaine notes and vnper­fect conclusions, which in his foolish opinion, séeme not to containe the soundest kinde of doctrine. [Page] And as we defend not [...]en neyther [...] of men, but iustifie our God [...] vow the trueth in his word, as we call not our selues Lutherans, Cal [...]inistes, Zwinglians, they being nor maisters vnto vs, nor wee Disciples to them, for Christ it is whom we serue, and his Gospell we imbrace: yet insomuche Luther with others of like profession being faithful members and paynefull labou­rers in the Uineyarde of his Church, haue deserued wel of the posteritie, wee are to prayss God for them, and in brotherly and Christian loue to purge and cléere them of the vntruthes, slaunders, & crimes layde to their charge, by the malicious and spitefull enemie. So it is M. Cen­suer, yt first ye alledge out of him for erronious doctrine, where he writeth: There is no sinne but incredulitie,Luther▪ tom. 2. lib. de Cap­tiuit. Babyl. cap. de Bapti.neyther can a man damne himselfe, doe what mischiefe he [...]an, except he will refuse to belieue, Although ye haue r [...]ked his words vpon the tentors of preiudice and par­tiall translation, yet the trueth appeareth notwithstan­ding, and the doctrine in that sence which he deliuered it, is Christian and comfortable. Luther discourseth there very renerently of Baptisme, of the promise of God ther­vnto annexed, of faith to apprehend the same, and repen­tance. Where he layeth fayth as the roote, yéelding moy­sture to al other vertues, and of the other side, infidelitie, as the fountayne of all mischiefe, issuing to damnation: so that though a man bee baptized, though hee heare the promises, though he repent with Iudas, if he beleene not Gods worde to be true, and his promises sure & certaine, apprehending the same by faith, incredulitie as the foun­taine is the cause of his damnation. If a man dishonour God, if he fal to idolatrie, if hee prophane the Sabboth, if he kill, if he steale, if hee couet, and so foorth, and after­wardes repent from the bottome of his hearte, God is willing, readie and able to forgeue: but if hee that so re­penteth, [Page] will not [...] the [...] [...] by [...] [...] [...] ­ta [...] fayth apply it to his comfort incredulitie [...] it▪ that cōdem [...]eth him. This is the doctrin of Luther, this is it, which all the Iesuites in the world shall not be able to o­uerthrow. The like hée hath deliuered in sundry other places, the ground thereof is in holy scripture, and theLuther, [...]. 5. [...] 1. Cor. [...]. Tit. 1. rocks is Christ. Vnto the deane▪ all thinges are cleane: but vnto the defiled and faithlesse, there is nothing cleane▪ yea their minde and conscience is pol­luted. There is no damnation vnto them that are inRom. 8.Christ Iesu. Vnto them that loue God, all thinges turne to the best. Whatsoeuer is not of fayth, is sinne. So thatRom. 11. all sinnes and iniquities lye héere soaking in the roote of incredulitie. GOD (saith Saint Paule) hath [...]ut vp allMarc. 1 [...]in vnbeliefe or incredulitie, that hee may haue mercie vpon all. He that belieueth, and is baptized, shalbe sa­ued:Iohn. 3.but he that beleeueth not, shall be condemned. He that beleeueth in him, shall not be condemned: but he that beleeueth not, is already condemned. Secondly, as yée péeped in at the kay hole to view the commaunde­mentes, and Luthers commentaries therevppon, youLuther. [...]om. 3. lib. quo m [...] ­do & quo. fiuctu, [...]bri Mosis▪ Chri­st [...]anis legen­sunt. [...]ust [...]. Mar­tyr in Colloq▪ cum. T [...] ­phou. found in a glymse, written by Luther: The tenne com­maundementes appertaine nothing vnto vs, where yée thinke that yée haue gotten great vauntage. Luther dea­leth plainly, if malice had not blinded your eies, ye might haue perceiued, that hée meant nothing lesse. Hee neither added too, neyther tooke froe. They were your prege­nitors of the Romish synagogue, that learned of their for fathers, the Iewes, as Iustinus Martyr writeth, to raze y scriptures. For you haue takē out, as it appereth vnto y world, the second commaundement, which is against your carued Images, and deuided the tenth, to supply the want therof. But returning to Luther (hauing sayde thus much by the way) I will not giue you the lye: but I [Page] [...] [...] Luth. tom. 3. lib. quomodo &c. vt supra. [...] questiō, then hée [...] [...] [...] [...] ab om­nibus s [...]ruanda; & ad omnes perti [...]e [...], sed [...] quia a Mose pracep [...]sed quid [...] [...] he l [...]ges decalogi inscrip­t [...] s [...]t. The precepts of the d [...]loge o [...] tenne comman­dementes are of all men to be kept, and they appertaine vnto all, but not because they were inioyned by Moses: but because these lawes of the tenne commaundements are imprinted or written in the nature of men. Thereby giuing vs to vnderstand, that the law of nature, is indéed the law of God. Not onely saieth h [...] this, which is con­trary to your slaunder [...] allegation, but also indu [...]eth the faythful in Christ by thrée reasons, to the reading and embracing of Moses, and his workes, the which I néede not presently to repeate. Thirdly, yée come [...]ping a­mong the Gospelles, and take hold of a preface, where (you not vnderstāding y same) Luther (as ye say) wrote: It is a false opinion & to be abolished, that there are four Gospelles: forthe Gospell of Iohn is the onely fayre, true, and principall Gospell. I cannot but meruaile, at your childish dealing, and wilful ignoraunce. The last word principall hath relation vnto that, which you will not reneale. Are there foure Gospels, or hath Christ deli­uered vnto v [...] foure wil [...] of the Father? Doe ye finde the Gospell of Mathew, the Gospell of Marke, the Gospell of Luke, y Gospel of Iohn? or rather y gospel after Mathew, Marke, Luke, Iohn? There is but one Gospell, though there are four Euangelists, & they entreating one thing, their harmonie is called the Gospell, whereof Iohn is counted the principall, mounti [...]loft, as the Egle [Page] and displaying the [...] of [...]. As [...] [...] [...] quoting the place, [...] haue [...] [...] in the [...] [...]. Luther. For there i [...] followeth! W [...]soeuer is prea­chedLuth. [...]. [...]. Prafac▪ [...]. [...]. epist. Petr [...].of Christ, it is one Gospell▪ though we one way deliuer the same: and an other handle it with other wordes. And againe, one worde thereis, one Gospell, euen as there is one onely fayth, and one baptisme throughout the whole church of Christ.

[...] Fourthly not being cōtent with the forme [...] vn [...]ne th [...], [...]staunder Luther▪ that hée should write: If any wo­man cannot, or will not proue by order of law, the in­sufficiencie of her husband, let her request at his handes a diuorse, or els by his consent let he [...]ye [...]iuely with his brother, or withsome other man.

This is your shamelesse reporte, and the great iniu­rie, which yée [...]fer the man now departed to rest. To slaunder him that [...] absent, is a foule faulte: but in the iudgement of an heathen [...] to re­uile, or belye the dead, is a dubble sinne. His owneIsocras. words are these: De [...]ui [...]s [...]i consilium oli [...] quoddam [...]r [...] confessor [...]bus li [...]is [...]anda [...]i, quo vterentur sicubi ma­ritus Luth. [...]om. [...]. tract▪ de ma­trimon. [...] vxor consil [...] p [...]tit [...]ri ad [...]en [...]rēt, quid [...]am sibi sa­ [...]iendum sit, quandoquidem con [...]ugij sui compar, debitam be­ne [...]alent [...]am reddere nequeat, nec eius tamen expers esse queat, q [...]n sentiat satis, Dei creaturam in se efficacem esse. Tum vero me sic docuisse calumniati sunt, quod maritus vx [...]rislasc [...]i [...] sa [...]isfacere non possit, ipsa ad alium transfu­gere debeat. Sed mentiri, siue peruersot istos nugatores, Christo & Apostolis eius sermones in pei [...]s vertebantur, quid mirum si & m [...]hi idem contingat? sed qui [...] damnum acceptur [...]s sit [...]psi tandem videbunt.

[Page] [...] [...] Christ and [...] [...] [...] [...] [...] their [...] constr [...]ed in the [...] ▪ For Lut her being dem [...] [...] whether naturall impotenci [...] were a sufficient cause of diuorse, answered: that with the consente of her hus­band, the might [...] an other, which mariage you lewd­ly translate, and turne in to [...]: yet this opini­on Luther after [...] [...], saying: Such a counsell ga [...]e I, when at yet I was in subiecti [...] to Antichrist: (meaning the Pope) but now I am otherwise to aduise. Fiftly you ann [...]r [...]nto that going before, an other imp [...] ­ [...] slaunder, [...] [...]po [...] Luther▪ these words, as hisLuther. tom. 5. sermon. de matrimon. owne▪ If the wi [...] will [...], [...] he may do come, being in very [...] [...] [...] [...] [...] [...] as spoke by another▪ [...] [...] [...] other in y [...]monsense which you giue [...] [...] [...] [...] [...] [...] of the wife must be openly knowne, next if she be so st [...]bber [...] and wilfull, that shee will [...]ot be [...]; then diuorse is thought lawfull. [...]astly, in this [...]a [...]e it is lawfull for him to mary eyther [...], or [...]ome other woman, after the ex [...]mple of Assuerus in the storie of Hester. Hester. 1. This is that, which with [...] might haue séene in the works of Luther, Sixtly, yée father vppon Lu­ther, Luth tom. 2. de vot. as followeth: Matrimonye is much more ex­cellent then virginitie: which in [...]ry déede was spoken by him in two [...]: first, by [...] lawe­full wedlocke with the vnlawful lu [...] of [...]owed virgini­tie amonge the irreligio [...] orders. Secondly, by rec [...]ing the [...] of mariage and in conueniences of virginitie. In the ends hee concludeth: a badde ma­riage is better then a badde kinde of chastitie. What sim­ply hée thought héerin may bée gathered out of his large [Page] [...], and among al other places, where he writeth If any man doe compare wedlocke with virginitie, in truth virginitieis a more excellent gift: yet matrimonieLuth. tom. 5. [...]. 1. Cor▪ [...] ▪ & tom. 1. serm [...] ma­ the gift of God as well as continencie. Man is more excellent then the woman, yet shee is the woorke of GOD as well as hee. Beefore GOD all thinges are equall, whiche otherwise differ among them­selues. So wedlocke and virginitie are one before him for they both are the gift and woorke of God, althoughLuth. tom. [...]. de vo [...] ▪ mo [...] ­s [...].the one doe excell the other, being compared among themselues. Seuenthly you report that Luther shoulde say, Christ and Paule did not counsaile, but disswade virginitie vnto christians. Here ye are not ashamed to falsifie his woordes and slaunder his doctrine. For as he wrote thus they lye: Virginitie and single life are coun­selled, Christ himselfe hath not plainely counselled, but rather dis [...]waded, he onely shewed and commended it, while he sayde vnto the Eunuches: he that is able to re­ceiueMatth. 19.this, let him receiue it: And agayne: All men can­not receiue this thing. Are not these the woordes of one that rather withdraweth & disswadeth? For he allu­reth and calleth none▪ but onely sheweth it. Yet Paule1. Corinth. 7sayth: I giue counsell, neither doeth hee allure any, but rather disswade and withdrawe, while hee sayth: euery man hath a proper gift of GOD, neyther doeth hee counsell, neyther disswade, but leaueth it bee­tweene both. Fyrst I note your malice in that you alleadge Christe and Paule as ioyntly alleadged by Luther, whiche hee hath not doone. Secondly in that yee deliuer not simplye his meaning expressed in these fearmes: Playnely and Rather. Lastly, in that yee conceale his conclusion, whiche resolueth the whole and layeth downe the right vnderstan­ding of the holye Ghoste according vntoo the expost­tion [Page] [...] Luth. do vot. Luther writing: It is as necessary for euery man (that cannot containe) to haue a wife as i [...] i [...] care, drinke, or sleepe. What fault finde yée with this doctrine? there is none that wro [...]te more reuerently of blessed wedlock and holie virginitie then Luther hath done. In that place by you alleadged and in sundry other his learned discour­sesTom. 1. serm. de matri­ [...]on, & tom. 5. in. 1. Cor. 7 he intreateth of the soule and the faculties thereof, he displayeth the bodie with the senses, passions, and affec­tions of the minde, the disposition inward and outward, not forgetting, diet, rayment, with other necessaries ther­vnto appertaining: and amongst al with great modestie he layeth downe the necessitie of matrimonie, for those that cannot keepe their vessels sta [...]ch and [...]. Nienthly yee bring in Luther saying: All christians are as holy and as iust as the mother of GOD and as the Apostles were. You haue practized so long to flaunder his person, and falsifie his wordes that yée cannot leaue it, he hath written not as you say, but as followeth: Because we are borne againe and in this newe birth become theLuth. tom. 5. in. 1. epist. Pet. cap. 1.sonnes and heyres of GOD, wee are equall in dignitie and honour with Saint Paule, Saint Peter, and the bles­sed virgine, and all the Sayntes. We haue the same trea­sure of GOD, and all good thinges as largely as they. For it behoued that they shoulde bee borne agayne, as well as we, wherfore they haue no more than any of the other Christians. These woords doe not establish your i­magination, neither can yée grounde here that compari­son.Iacob. 1. Rom. 8. Matth. 25. Apocalip. 19. Matth. 20. For (without derrogation to any of the Saintes bée it spoken) all y beléeue rightlie in Christ Jesu, are borne againe, are become the sonnes and heyres of God, are the blessed of the father, they shal follow the Lambe whither soeuer hée goeth, & shal receiue their pennie in the life to come, as well as y blessed Uirgin, the holie Apostles, or any of ye saints of God alredy departed to rest. But as for [Page] their special graces, namely, y Mary should beare Christ,Matth. 1. Act. 9. Act. 2. Iacob, 4. Rom. 12. 1. Corinth. [...] Matth. 2 [...]. that Paule should be a chosē vessel, & so extraordinarily be called by a voyce frō heauen, y Peter with the rest of y A­postles should haue the holie Ghost in the forme of slrrie tongues rest vpon them, wt other rare gifts: we learn to humble our selues, not to stand too high in our own con­ceites, to imbrace y measure of faith which y Lord hath geuē vnto vs. For euery one hath a proper gift, one thus, & another thus. One hath fiue talents, an other two, ano­ther one. The summe is this: Mary, the Apostles, all the Saintes and faithful people of God eyther alreadie prai­sing God in the triumphant church, or presently in the flesh and congregation militant, waiting for the bride­groom to enter into the celestial Ierusalem, are partakers of that one only sacrifice offred vpon the crossr for the sal­uation of mankind, & haue no righteousnes neither me­rits of their owne, but are al equallie saued by the righte­ousnes, merits, & passion of Christ Iefus. This is the doc­trine of y catholike church, this hath Luther taught, this teach we and none other. This is christian humilitie wt ­out comparing of graces. But to let passe your slanders, seeking to discredit al, by the doctrine of one, if yee could haue found him to haue erred: I will not speake of that erroneous doctrine where some of your side holde simple fornication to be no mortall sinne: some maynteine the the stewes and curtezans of Rome: some haue dispensed with incest, and murther: some holde of Thomas, some of Scotus, some of Occam, some of Lombard, and other some, with the saying, Hic non tenetur Magister: your recōciling of writers, your patching of canons, your ium­bling of decrees, your iarring of glosses, with infinit enor­mities concerning priuate persons & sole opinions. We néed not ouer busie our selues to worke your discredit by disgracing som perticuler writer of your side, seing y there is no lewd opinion amōg you, but hath infinit fauourers: [Page] nay we may truely say of you with the Prophet: FromEsay 1. Prancis. Pe­trarch.the sole of the foote to the crow [...] of the heade, there is no health. Your profession is but a [...] or l [...]pe of all abhomination. Or wee may saye with Petrarcha Rome is a temple of errour and a schoole of heresie. One thing heere I may not let passe, which you lastly, and in the tenth place haue annexed vnto your colle­ctions out of Luther, I meane your storie of the Diuell. You dealt fauourably with him, you made vp the diuels messe with the cōpanie of Lindan, Godens, & Claudius, de Sanctes, you bring in Hosius, with salt and spoones, and bearing the candls, when Luther (as yet say) went drunke to bed. The summe is this, all you together with Satan haue conspired against Luther dis [...]r [...]diting his life, his doctrine, his death. As for his life, [...]nce hee sin­cerely embraced the Gospell, none of you▪ no not one, shalbe able in truth to stain him: his doctrine is knowne vnto the world, his great tomes, and godly labour is to be seene, as for his ende, he died in his bedde, being thrée­score and thrée yeere olde or there about, in the yeere.Philip. Me­lancthon. ora. funeb. Iohn. Sleid. Comentar. lib. 16. Ierom. Wel­ler. Henric. Pet. Peben­stock. 1546. the. 18. of Februarie. His sicknes whereof hee chiefly complayned was the oppression of humours in the Orifice or opening of the stomacke, which of a long time had troubled him. There were then present in the chamber at his departure, his thrée sonnes: Iohn, Mar­tin, Paule, with Ambrose their schoolemaister. There was Doctor Ionas, there was also Albert earle of Mans­field with his wife and diuerse others that loued him well. These as they haue done heretofore, so will they be witnesses vnto the posteritie, and geue euidence also at the day of iudgement against all those that discredite his person & deface his doctrine. After sundry godly me­ditations he gaue vp the Ghost with this prayer: My heauenly father, eternall and merciful God, thou hast [Page] made manifest vnto me thy deare sonne, cut Lord Iesus Christ. I haue taught him, I haue knowne him, I loue him as my life, my health, and my redemption▪ whome the wicked haue persecuted, maligned, and with iniutie afflicted. Draw my soule to thee. I commend my spirite into thy handes, thou hast redeemed me, O GOD of trueth. God so loued the world, that he gaue his onely sonne, that all those that beleeue in him, should haue life euerlasting. Such was the godly death of Luther.

As for Ignatius Layola, the founder of your secte, I finde that hee was giuen to nouelties and vnstablenesse in religion, caryed away (as [...] Paule saieth) with euery puffe or blast of vaine doctrine: I finde that hee [...]bra [...]td superstition and Idolatrie, being marked with the Cha­racter of the beast in the Reuelation, and licenced to buy and sell traditions, and to traffique in the kingdome of Antichrist. Touching any good y he did, or any soules y he geined, or any sound doctrine that hée deliuered vnto the people of God, I finde no mention. And now vnto that, which I haue especially determined with my selfe, I am to display for the furnishing of your Banner, the doctrine which your societie generally establisheth, the which you (as yée say) vnder the Banner of obedience doe so we a­broade. The poynts being many, the labour great, and my leasure small, I will not wear [...]e the Reader with te­dions discourses and autorities of men, but wade in the holy scriptures, so farre as mention is made of the mat­ters called in question, and where the word of God is si­lent and of the other side, doctrine is vrged: there to giue the Reader to vnderstand, that it is the deuise and inuen­tion of man, and therfore as easily consuted as confirmed. I finde in your workes, as followeth.

1. The Iesuites doctrine.

HOly scripture is a lame, maimed, and vnperfect do­ctrine▪ Again▪ holy scripture in the very same doctrin [...] and precepter which it containeth and setteth forth, is as it were a nose of waxe, not yeelding any certaine or imo­ [...]able sentence▪ but such a one as may be drawne or wre­sted afterwhat [...] ye will▪ Censur. Colon, Andrad. Orthod. Expl [...]. Lib [...]. pag. 104. 105. 106. A­gaine: Thou shalt finde many thinges, which cannot bee s [...] [...] by [...] of the holy scripture, but that they [...] of the Church & o [...] [...] [...] pag▪ [...]0. Again [...]: To depriue h [...]y scripture of the testimonies of traditi­ons and authoritie of the Church, is as much as may be, to ouerthrow holy scripture, to ca [...]t downe the chiefest [...] thereof▪ and [...]o bring [...]e whole fayth into o­pen peri [...]. Pag. 8 [...]. the same [...], that which others [...]The [...] the Fathers of Co­le [...] ▪ finding [...] places in holy scripture, the true sense wherof could not easily be gathered: but that euery one might wrest it [...] hi [...] plesure: they (I say) haue by a most [...] of wax, and Pig­ [...] called it▪ [...] leade [...] rule▪ pag▪ [...]. He yéeldeth a reason of their doinges, [...] ▪ they d [...] it for two causes. The one, for the vncert [...]intie of the sense, the other, because that Heretikes wrested the same: and in an other place: The catholike [...]ayth is not to bee strayned and limited within the bond [...] of holy scripture, that we may imb [...]ace and belee [...]e nothing, which is no [...] written in holy scrip­ture For al that the christian saith belee [...]eth, and religion honoureth, is not contained in holy scripture. Pag. 126.

1. The Catholikes doctrine.

[Page] HOly scripture is a perfect, sound, sufficient, & absolute doctrine. The doctrines & precepts therin cotai [...]ed, are sure & certeine. It contayneth al things necessarily to be beleeued to saluation. The Patriarkes, Priests and Prophets deliuered nothing to the people, but that they were commaunded by the holy Ghost: the Prophetes be­gi [...]ne with: The word of the Lorde, the vision which God shewed, &c. Christ the sonne of GOD affirmed that hée spake nothing of himselfe: Paule glorieth, that he was [...] Galas. [...]. called to be an apostle: not of men, neither by man▪ but by Iesus Christ, & y he preched not himself: but christ cruci [...]i­ed, & no new doctrin, but y which god had promised by the Prophetes. Peter saieth: Prophecie came not in old time2. Pet. [...].by the will of man, but holy men of God spake as they were moued by the holy Ghost. Wee followed not de­ceiueable fables, when we opened vnto you the power and comming of our Lorde Iesus Christ. For all doctrine to bée edified, for all doubtes to be resolued, and abuses to bée reformed, God would haue vs to haue recourse to his word. Unto the Pharises it is sayd: you erre not kno­wingMatth. 2 [...]. Esay. 8.the scriptures. Will not my people (saieth the Lorde) enquire at their God? will they not haue recourse: to the lawe and testimonie? Abraham woulde haue theLuke. rich mans brethren, receiue Moses and the Prophets, and heare them. Christ conuinced the deuill with scripture,Matth. 4. [...] 15. Luke. 24. hée defended his Disciples against the Pharises by scrip­ture. After his resurrection, hée rebuked his incredulous Disciples, opening vnto them throughout the scriptures all that concerned him: In the law, prophetes and psalms. the sufficiencie & perfection therof appeareth in y it is cal­led the fountain of wisdom, the word of truth, the wordsE [...]le. 1. Iohn. 3. Iohn. 6. Prou [...]. [...].of euerlasting life, y lead into al truth. Solomō saith in the person of God: al the words of my mouth are righteous, ther is nothing lewd or froward in thē, they are al plain to him that will vnderstād & straight to thē that would finde knowledge.

[Page]Againe, All the wordes of God are pure, and he is a shield to those that trust in him. Saint Paule saieth: The wordeProuerb. 30. Hebr. 4.of GOD is liuely and mightie in operation, and shar­per then any two edged sword, and entreth through, euē vnto the deuiding a finder of the soule & the spirit, & of the ioyn [...]es and the [...], and is [...] dis [...]rner of the thought [...] and the inte [...]tes of the [...]. The Authour of the [...] of Wisdome, writeth: Thy word, O Lorde, healeth all thinges. Now are ye cleane (saieth Christ)Sapient. 16. Iohn. 15. Psal. 18. 19. through the word, which I haue spoken vnto you. The Prophet Dauid is full of testimonies, tending to the con­futation of the Iesuiticall sect. The way of GOD is vncorrupt▪ the word of the Lord is tryed. The lawe of the Lorde (as the Septuagintes tran [...]ate it) is [...] vnblameable, or perfect conuerting the [...]oule: The Testi­monie of the Lord is sure, and giueth wisdome vnto the simple. The statutes of the Lord are right, and reioyce the heart, the commaundement of the Lord is pure, and giueth light vnto the e [...]es, by them is thy seruaunt made circumspect. In Syrach wee read, A man of vnderstan­ding walketh faythfully in the law, and the law is fayth­fullEccle. 33. Baruch. 4. Iohn. 8.vnto him, O Israell, we are blessed (saieth Baruch) for the things that are acceptable vnto GOD, are mani­fest vnto vs, Iesus sayd vnto the [...]ewes, which beleeued in him: if ye continue in my word, ye are verely my Disci­ples, and shall know the trueth, and the trueth shall make you free. S. Paule exhorteth Tymothy to continue in the doctrine deliuered him. For in doing this (saieth hée)1. Timoth. 4. 2. Tim. 3. thou shalt both [...]aue thy self, and them that heare. Again: Thou hast knowne the holy scriptures of a childe, which are able to make thee wise vnto saluation, through the fayth, which is in Christ Iesus. For the whole scripture is giuen by the inspiration of God, & is profitable to teach, to improue, to correct, and to instruct in righteousnesse, [Page] that the man of God may be absolute, being made per­fect vnto all good workes: Search the scriptures (sayeth Christ) for in them ye thinke to haue eternall lyfe. WhatIohn. 5. Rom. [...]5.soeuer thinges are written before time, are written for our learning, that we through patience & comfort of the scriptures might haue hope. Iohn the Euangelist closeth vp y whole▪ where he seaseth to write, saying▪ Many otherIohn. 2 [...].signes also did Iesus, in the presence of his disciples, which are not writ [...]ē in this booke: but these things are written, that ye myght beleeue that Iesus is the Christ, the sonne of God, and that in beleeuing ye might haue lyfe thorow his name. As much to say, though other mi­racles were wrought by Christ, and not here layd down, yet as much as is thought necessarie for yée to beléeue, is here written. Whereby wée gather the sufficiencie of ho­ly scripture to saluation. And whereas the woman of Sa­maria confessed the opinion then generally receiued, say­ing:Iohn. 4. I knowe well that Messias shall come, which is cal­led Christ, when he is come, he will tell vs all thinges▪ Ie­sus sayd vnto her: I am he that speake vnto thee. In an o­ther place, to his Disciples, hée saide: All thinges that IIohn. [...]5.haue heard of my Father, haue I made knowne vnto you.

Againe, where hée promiseth his Disciples to sende them an other comforter, which shoulde teach them all thinges, and shoulde bring all thinges to their remem­braunce, that hée had tolde them, the same (after theAct. the ascention of Christ) rested vppon the Apostles in the forme of fire tongues, and was plentifully shed in the heartes of the faythful, and continueth vnto the end, assuring the children of God, that they are his, and dayly opening & lighting vnto them y lātern & cādel of his word. Lastly, least any should surmisse any fradulent dealing, or imperfection to rest after the departure of the Apostles. [Page] that they spéed not their commissiō in so ample a maner, as they were inioyned by our Sauiour, saying: Goe, teach all nations. &c. Teach them to keepe all thinges, that I haue commaunded you. Their own protestati­ons shall stand for sufficient euidences. Paule for himselfe and his fellow labourers, saieth: The thinges which eye1. Corinth. 2.hath not seene, neither eare hath heard, neyther came into mans heart, &c. GOD hath reuealed them vnto vs by his spirite. Againe: wee haue the minde of Christ. In an other place, taking his leaue of the El­ders of Ephesus, hée saieth. Ye know from the first day that I came into Asia▪ after what manner I haue beeneAct. 20.with you at all seasons, and how I kept back nothing that was proffitable: but haue shewed you and taught you openly and throughout euery house. In a while after hée saieth: Wherefore I take you to recorde this daye, that I am cleare from the blood of all men. For I haue kept nothing back, but haue shewed you al the counsel of GOD. The conclusion is this. Séeing that the holy scriptures of the olde and new testament, which we imbrace, are vndoubtedly the worde of GOD: séeing the holy men of olde haue deliuered none other to the posteritie: séeing that the sufficiencie thereof, and euery parcell therein contayned▪ is such, as the premisses declare, to make the man of GOD perfect: séeing that the Messias is come, and reuealed all things: séeing that the promised comforter is become our guide, and assu­reth the faythfull consciences: séeing the Apostles and Disciples of Christ haue receiued the sense and meaning of Christ, and deliuered the same simply and fully, as their Euangelies and Epistles doe testifie: wée are to reiect the Iesuiticall opinion, receiued at Rome, and to confesse in the trueth of Gods spirite, that the holy [Page] scripture is no nose of ware▪ no leaden rule, no lame▪ mai­med, neyther vnperfect doctrine: but a perfect, sounde, sufficient, absolute, and contayning all thinges neces­sary to saluation. I neede not stand confirming the same with testimonies of fathers, the scriptures themselues are copious enough in this behalfe.

▪2 The Iesuites doctrine.

THe want, that is in holy scripture must be supplied by peecing therevnto traditions. Censur. Colon. This doeth Andradius the Iesuite defend, allowing of the for­mer sentence, where hée writeth: The brethren of the Societie of Iesu (meaning the Censurers of Colen) haue defined both godly and wisely, that the traditions of the church are necessarily to bee annexed vnto the holye scripture. O [...]hod. explic. lib. 2. pag. 101.

The late councell of Trent hath most blasphemously made traditions of equal authoritie with the scriptures. Their wordes are these: All the bookes of the old and new testament, yea and also the traditions, appertayning as well vnto fayth, as manners, as if they had beene vttered by Christ, and endited by the holy Ghost, con­serued by continual succession in the catholike Church, this Synode doeth receiue and honour with lyke affe­ction of pietie and equall reuerence. Sub. Paul. 3. sess. 4. cap. 1. The same also is found in the Censure of Colen, and in the Catechisme of Canisius, allowed in the coun­cell of Trent.

2. The Catholikes doctrine.

THe holy scriptures are perfect & sufficiēt of thēselues and neede not, to [...]e p [...]ced with traditions. This dependeth vpon that which goeth before: therefore it re­quireth not so large a discourse. There are too wayes, to attaine vnto the knowledge of GODS worde, the one inward by inspiration of the holy spirite: the other outwarde, by reading and hearing of the scriptures, the thir [...] place I finde not for traditions to [...]d, neyther may they bée ioyned as [...], to drawe in the vi [...]e­yardeDeut. of the Church. Israel was charged not [...] pl [...]we with an Oxe, and an Asse, not to make their garmentes of linsie wolsie: the Passo [...]er was to be eaten with swéet bread, the leuen of the phari [...]aicall traditions being saydeExod. a [...]: The Prophet complayneth, that the fountaine of the water of lyfe was le [...]t, and that the people had d [...]g­ged them broken cester [...]s: Ieremy would haue the chaffeIeremy. 23. 2. Corinth. 6. of mens dreames seuered from the wheat of Gods word: S. Paule woulde not haue the faythfull ioyned with the infidell, righteousnesse and vnrighteousnesse, light and darkenesse, Christ and Belial, the temple of God, and the groue of Idolles, as much to say in the whole, the worde of God may not bée linked with the traditions of man. To this effect are the iniunctions of the holy Ghost so oft repeated in holy scripture: Beware of false Prophetes, be­wareMatth. 7 Matth. 16. 1. Cor. 7. 1. Timoth. 6.of the leuen (as the Disciples vnderstand it) the doctrine of the Pharises and Saduces. Become not the slaues of men. O Tymothy, keepe that which is commit­ted vnto thee, and auoyde prophane and vaine bablings, Persistin those things which thou hast learned. For other [Page] foundation can no man laye, then that which is layde,1. C [...]r. 3.which is Iesus Christ. Euery plant (saieth Christ) which my heauenly Father hath not planted shalbe rooted vp. Mat. 15. He turneth him vnto the forfathers of these Iesuites, say­ing: Why doeye transgresse▪ the commaundemente of God by your tradition? H [...]e applyeth vnto them the complaint of olde, made by the Propet Esay: In vaine they worshippe me, teaching for doctrines, mens pre­ceptes. Iohn. 10. The shéepe of Christ will follow him, A stran­ger they will not follow: for they are commaunded the contrary. Ye shall put nothing vnto the worde▪ which IDeut. 4. & [...] ▪ Deut. 5. Deut. 12.commaund you, neyther shall ye take ought there from. Againe: Take heede, that yee doe, as the Lord your God hath commanded you, turne not aside to the right hand, nor to the left. Again: ye shall not doe after al the things that ye doe heere this day (that is) euery man what see­meth him good in his owne eyes. Put nothing (saiethProu. 30. Solomon) vnto his wordes, least hee reproue thee, and thou be found a lyer. A mans will or couenaunt (saithGalat. 3. S. Paule) when it is confirmed, no man doth abrogate it or adde any thing thereto. Much lesse may the will of God be abrogated, or adde any thing thereto. The co­ [...]ation is terrible in the end of the Reuelation, where Iohn saieth: I proteste vnto euery man, that heareth theApoc. 22.wordes of the prophecie of this booke: if any man shal adde vnto these thinges, GOD shall adde vnto him the plagues that are written in this booke: and if any man shall diminish of the wordes of the booke of this pro­phecie, God shall take away his parte out of the booke of lyfe, and out of the holy citie, and from those things which are written in this booke. Who then dareth offerLeuit. 10. straunge fire before the Lord, with Nadab and Abihu, which the Lorde hath not commaunded? I dare not (saieth S. Paule) speake of any thing, which Christ hath [Page] not commaunded? I dare not (saith Saint Paule) speakeRom. 15. Galat. 1.of any thing, which Christ hath not wrought by me. Ha protesteth vnto the Galathians, that hée preached not the doctrine of man, neither the Gospell of Jesus Christ, af­ter the manner of man, that is, as it may be gathered by mingling the same with traditions. To be short, the holy Ghost hath commaunded vs to lay aside traditions, with the leauen of the Pharises, God hath threatned plagues to light vpon them, that adde or diminish his word, the Apostles and Saintes of God durst not presume to doe it, the word of God is perfect, and néedeth no péeceing, the Authour is omnipotent, and his word mightie in ope­ration, then is the Romish opinion to be reiected, and the trueth, as it appeareth in the premisses in humility of spi­rit to be embraced.

3. The Iesuites doctrine.

ALl and euery the thinges contayned in holy scripture, are so wrapped in obscurities, that the best learned, can gather thence no certeine knowledge: wherefore, for the preseruation of religion, they must altogether, and that in the whole forbidde the laitie the reading of Gods word. Censur Colon. That this is the generall opi­nion of that societie, I reporte mée to Andradius the Iesu­ite, who saieth: The Iesuites of Colen doeth shew, that the holy scripture containeth so many and so great diffi­culties, that it may euidently appeare not to be the wisest way to admit al sorts to the reading therof. Orthod, expli [...]. Lib. 2. pag. 12. His owne iudgement is this: Many pla­ces of the holy scripture, written in the vulgar tongue, are no lesse obscure vnto vs, then the Hebrew vnto the ignoraunt, in the same. Pag. 128. Againe: Many ha­uing tyred themselues through continual laboures in the [Page] studie of holy scripture, coulde neuer attaine vnto cer­taine misteries of the holy Ghost, the which are liuely seene to be painted out in the life of holy men. pag. 58. His discourse tendeth to perswade men, that by the wor­king of miracles, visions, and reuelations there is more good done, then by the reading of the worde: where, in mine opinion, hée shaketh handes with the Anabaptists: who wilbe fedde from aboue, by the spirite (as they say) and not by direction of the written word. Againe: least a­ny doe denie the latter parte of the former opinion to bée Jesuiticall, hée saieth: The Iesuites of Colen doe forbid the vnlearned laitie, the reading of holy scripture. I doe confesse it. pag. 125. They nouzell vp in ignoraunce this sorte of people, and defende with Cardinall Caietan, that if an ignoraunt man bée an Heretike, and haue learned that opinion of such as hée thought to bée catholike, hée is not to be charged with heresie: for the fayth of the church doeth saue him. pag. 149. Caietan. 2a. 2a. quast. 2. artic. 3.

3. The Catholikes doctrine.

ALl and euerie the thinges contained in holy scripture are so vnfolded and opened by the comming of Iesus christ, that the simplest christian may finde there sure and certein knowledge for the edifying of his soule: and ther­fore for the preseruation of religion, and enlarging of Gods kingdome, the laitie must not be barred from rea­ding the same if our Gospell be hidde (saieth S. Paule)2. Corinth. is hidde to them that are lost, in whome the GOD of this world hath blinded the eies of the infidelles, that the light of the glorious gospell of Christ, which is the image of GOD, shoulde not shine vnto them.

[Page]Againe, It is the power of God to saluation, to euery oneRom. 1. 1. Corinth. 1. 2. Corinth. 3.that beleeueth. To them that perish it is foolishnes, but vnto vs that are saued it is the power of God. In another place: Seeing then that we haue such trust we vse great boldnes of speech. And not as Moses which put a vaile vpon his face that the children of Israel should not looke vnto the ende of that which shoulde be abolished. Ther­fore their mindes are hardened, for vntill this day remai­neth the same couering vntaken away in the reading of the olde Testament, which vayle in Christ is put away. But nowe in Christ Iesus, ye which once were farre off, areEphe. 2.made neere by the blood of Christ. For he is our peace, which hath made of both one, and hath broken the stop of the partition wall. S. Danle had to deale with wauerer [...] and scrupulous people and such as depended vpon tredi­tions and the woorkes of the law, and were loth to ad­mit the light burthen and caste yoke of Christ where hee▪ writeth. The righteousnes which commeth by faythRom. 10.speaketh on this wise: say not in thine hearte, who shall ascend into heauen (that is to bring Christ from aboue) or who shall descend into the deepe? (that is to bring Christ again from the dead) but what sayth it? the word is neer thee euen in thy mouth and in thine heart, this is the woord of faith which we preach. We haue (saith S. Peter)2. Pet. 1.a most sure woord of the Prophets, to the which yee doe well, that ye take heede as vnto a light that shineth in a darke place, Wisedome standeth in the streeses to re­ceiueProuerb. Matth. Psal. 1. Corinth. 3. Luke. 11. all those that will embrace her. Christ would haue all them that are loden to come vnto him, here the yong man is to learne his way, héere is milke for the yongling and sound meat for the strong. Into such as the Romish Jesuites are it is sayde: Woebe vnto you for ye haue ta­ken away the key of knowledge, yee entred not in your selues, and them that came in, ye forbad. As much to [Page] say ye haue taken away the woord of God, yee neither o­pened it your selues neither suffered others to reade it. God commaunded Moses saying: Thou shalt reade thisDeut. before all Israell, that they may heare it. Gather the people together, men, women, and children, and thy straunger that is within thy gates, that they may heare, and that they may learne. As the Lord had commaun­ded Moses his seruant, so did Moses commaund Iosua: soIosue. 11.did Iosua, he left nothing vndone, of all that the Lorde had commaunded Moses. Among other thinges apper­tainingDeut. 17. to the king it is sayde: The king shall write him this law repeated in a boke by the priestes of the Leuites And it shall be with him▪ and he shall read therein all the dayes of his life that he may learne how to feare the LordAct. 17.his God. The nobles of Thessalonica (being Lay men) are commended for their readinesse in receiuing the faith, they turned their bookes and searched the scriptures to see whether the things were so a [...] y Apostles preached. TheAct. 8. Quéene of Candac Chamberlain being a Laie man read the Prophet Esay in his Charriot [...] the word of Christ (saith S. Paule to the Collo s [...]a [...]) dwelt in you plenteous­lyColloss. all wisedome, teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songes, Un­lesse they reade, and learne how shall they be able as it is commaunded to teach their sonnes and nephewes. IDeut. 4. would not haue by this my discourse, any abuse surmised neither libertie graunted with vnwashed handes to han­dle the misteries of the great God, but with al godly [...]eare and reuerence to reade his woord. In respecte of all generallie, it is easie too bee vnderstoode though some haue lesse capacitie & fewer talents then some other, there is for euerie man to apply vnto that measure of faith which he hath giuen him, therfore none to be barred from the reading of the same.

4. The Iesuites doctrine.

WHatsoeuer repugneth the lawe of GOD is not sinne. Censur, Co [...]on: Andrad: Orthodox: explic. Lib. 3. pag. 1 [...]4. Againe: Whatsoeuer passeth the boundes of Gods lawe, no man doubteth but that it is euil▪ yet all that is not sinne. Pag. 138.

4. The Catholikes doctrine.

WHatsoeuer r [...]pugneth, withstandeth, or is contrary vnto the law of God, is sinne. By the lawe (sayethRom. 3. Rom. 5. Rom. 7. S. Pouls) commeth the knowledge of [...]. Againe: sinne is not [...], [...] here there is no la [...]. In an other place: I [...] not sinne, but by the lawe [...] finde then by the lawe, that when I would doe good, euill i [...] present with mee, Saule is cast away from the Lord, from being [...] ▪ because hée transgressed the1. Reg. 15. commandement of GOD. The man of God, for [...]ating bread, where hée was forbydden, was deuouredIonas. 1. 2. 3. of a Lyon. Ionas was swallowed vp of a [...]he, for fly­ing from the face of the Lorde. God sendeth plagues and punishmentes, for sinne. Saule Ionas, [...] the man of GOD were plag [...], then doeth it follow, it was for their sin. Again: their punishmēts were for transgressing & rep [...]gning the lawe and commaundementes of GOD. Ergo, the trasgr [...]ssing and rep [...]gning of the law and com­mandements of God [...] [...], & by induction gathering the perticular trāsgression▪ from one to al the rest, wée may1. Reg. 15. generally conclude, all whatsoeuer repugneth the law of God is sinne. As it is sayde by Samuel vnto Saule. Trans­gression [Page] gression is wickednesse and Idolatrie. Saint Iohn saieth:Iohn, 3. Iacob. 2. Num. 5. Whosoeuer committeth sinne, transgresseth also the law, for sinne is the transgression of the law. Saint Iames saieth: If ye regarde the persons, ye commit sinne, and are rebuked of the law, as transgress [...]nr [...]. The Lord spak vnto Moses, saying: speake vnto the children of Israel, when a man or woman shall commit any sinne, that men commit, and transgresse against the Lorde, &c. Then they shall confesse their sinne. God is wroth with such dea­ling,Ier [...]. 6. then must it néedes follow▪ that it is a grie [...] sinne. Heare O earth (saieth the Lorde) Beholde, I will cause a plague to come vppon this people, euen the fruite of their owne imaginations, because they haue not taken heede vnto my words, nor to my lawe, but cast it out. What shiftes soeuer may bée vsed of our aduer­saries, for the defence of their aforesaide opinion, they are not to bée tollerated: for so much that it in [...]erreth a kinde of loosenesse, and a retchlesse consideration of the law and commandements of God.

5. The Iesuites doctrine.

THis properly is called sinne, which of free wil, and wittingly is committed. Againe: sinne is so vo­luntarie, if will were not, it were no sinne. Censur. Co­ [...]on. Andrad. Orthodox. explic. Lib. [...].

5. The Catholikes doctrine.

THis is not only called sin, and that properly, which of free wil and wittingly is committed, but also that, which through errour & ignorance is done, & followeth the corrupt nature of man. I wil not stād vpō y blind di­stinctiō of nature & persō, but cōsider of sin according vnto [Page] [...] thereof, as the holy Ghost hath deliuered the same vnto vs. Dauid in great humilitie, and no lossePsal. 51. confidence had, in his redeemeer, saydee I was borne in in­iquitie, and an sinne hath my▪ [...] to [...] [...]ed m [...]. Psal. 19. Psal. 25. [...] [...] Who can vnderstand [...] faul [...]? O clean [...]e mee from my secret faults: remember not the sinnes of my youth, neyther call thou to memorie my rebelliousLeuit. 5.ignoraunces. In the lawe of Moses it was commaun­ded, that if any [...] ought of ignoraunce againstNum. 1. 5. the [...], [...] his ordi [...], there [...] bee [...] [...] and a [...] [...] [...] [...], and the Priest there­with should make an attoue [...] Can there bée a grea­ter (or to bée tearmed) a [...] proper [...]e then to put the Lord [...] to [...] ( [...] [...] [...] [...]) [...] [...] persecute [...] in [...] [...] [...] [...] [...], [...] posted with letters [...] [...] [...] [...] [...] it [...] ofLuke. 23. Acts. 3. ignorance, and vnwittingly▪ O Father for giue them, (saieth Christ) for they knowe not [...] they [...]. The same doeth Peter [...], [...] [...] [...] I know my brethren, that thorow ignoraunce ye did it, as did also your gouernors [...]nd your lyue [...] therfore, & turne, that your sinnes may be put away. Paule con­fesseth it of himselfe that hée did it [...], and doubteth not of pard [...]n. Wée are all by nature the chil­dren of wrath, yet will▪ you not confesse, that the corrup­tion of nature is voluntary and witting Againe: byRom. 5.the offence of one (originall sinne) it came on all men to condemnation, neither yet wil [...] say that the same is voluntarie or witting. Wherefore wée cannot denie, but that, y it is properly▪ [...] [...] [...] [...], [...] is [...]ie [...] to wrath, deserueth [...], and [...] matter for the [...]ry fornace of hell, and the worme of conscience to gr [...]we vpon.

6. The Iesuites doctrine.

COncupiscence or lust, which remayneth in the rege­nerate, though it repugne the lawe of God, yet is it not properly, truely, in it selfe, of it selfe, and in his own nature sinne. Censur. Colon. Againe: Concupiscence which remaineth in the regenerate, hath no way any na­ture, or kinde of sinne, neither contayneth it anye filth or deformitie worthy of hell fire. Andrad. Orthod. explic. Lib. 3. & defens. Trident fidei, Lib. [...]. The coun­cell of Trent hath most blasphemously decreed and inclu­ded Saint Paule in the curse: This concupiscence, that the Apostle sometime calleth sinne, the holy synode de­clareth that the catholike church neuer vnderstood it to be called sinne, that it is truely, and properly sinne in the regenerate, but that it is of sinne, and enclineth to sinne. Whosoeuer thinketh the contrary, let him be accursed. Co [...] Tr [...]ent. sub Paulo. 3. sess. 5. decret. de peccat. origi­ [...].

6. The Catholikes doctrine.

COncupiscence or lust in that it repugneth the lawe of God, in that it is forbid by the tenth cōmandement, is properly, truely in it selfe, of it selfe, & of his own na­ture sinne, and so tearmed by the Apostle, saying: I knew not sinne but by the law: for I had not knowne lust, ex­ceptRom. [...].the lawe had sayde: thou shalt not lust. Imedi­ately by the effectes and haynousnesse thereof, hee she­weth the same to be sinne truely and properly: Sinne tooke an occasion by the commandement, and wrought in me all manner of concupiscence. Againe: I allow not [Page] that which I doe, for what I would, that doe I not, but what I hate, that doe I. If I doe then that which I would not, I consent to the Lawe, that it is good. Now then it is no more I, that doe it, but the sinne, (meaning concu­piscence) that dwelleth in me▪ Agayne, I see an other lawe in my members, rebelling agaynst the lawe of my mind, and leading me captiue vnto the law of sinn (mea­ning lost) which is in my members. He that seeth a wo­manMatth. 5. and lusteth after her: hath alreadie s [...]d in his heart, and where the law sayth: Thou shalt not kill, our Sauiour sheweth for grieuous, that which you esteeme as [...]ri [...]es, where it is sayde, that he which is angrie vn­aduisedly with his brother, shalbe in daunger of iudge­ment, he shal contemptuously saith Racha, shalbe puni­shed by a counsaile, and he that sayth Thou foole, shalbe subiect to hell fire. Lust (sayth our sauiour) choketh theMark. 4. Rom. 8.woord: the wisedome of the flesh (sayth Saint Paule) is death, enmitie to God, not subiect to the Law, neyther pleaseth God: euery man is [...]epted (sayth Iames) being drawen away and entised by his owne concupiscence, &Iacob. 1. Iaco. 4. the same is cause of warres and contentions, Ergo pro­perly sinne. Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepool [...] of sinne, qualifieth not the matter as you do, but perem­p [...]orily auoucheth: All that is in the worlde, is the [...]ust of1. Iohn. 2.the flesh, the lust of the eyes, and the pride of life, and the same is not of the father, but of the world. Where it is sayde: all sinnes in their owne nature are mortall, in that they deserue death and damnation, and all sinnes in Christ are veniall, in that he payde the ransome ther­fore, if the same were called too remembraunce, this controuersle would be soone appeased, and the trueth tou­ching the nature of this sinfull lust in his haynous effects would easilie appeare.

7. The Iesuites doctrine.

AFter baptisme there remaineth no sinne in the rege­nerate, eyther that is apert or manisest, or that is [...]id or couered. Censur. Colon. Andrad. Orthodox. explic. lib. 3. & defens. Concil. Trident. lib. 5. Agayne: If any deny the guilt of Originall sinne, to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme, or eyther doeth say that the same wholly is not taken away which hath in it the true and proper na­ture of sinne, but sayth that the same is only rased, or not imputed, let him be accursed. Concil. Trident. sub, Paul. 3. sess. [...].

7. The Catholikes doctrine

IN the regenerate there remaineth sinne after Bap­tisme but it is not imputed & that for the merits & pas­sionDeut. 1 [...]of Iesus Christ: The faythful vnder ye law, circum­cised not only the foreskinne of the flesh, but also the filth of sinne, and the superfluitie thereof, ouergrowing the heart: the beleeuing in the time of grace, hath not onely his bodie outwardly washed with water, but also his soule inwardly clensed, by the power of the holy spirite: Yet the state and condition of the regenerate after cir­cumcision vnder the Law, and after Baptisme vnder the Gospell, is indifferently laide downe by the Apostle, where he sayth: Dauid declareth the blessednesse ofPsal. 32. Rom 4.the man vnto whome GOD imputeth righteousnesse without workes, saying: blessed are they whose iniqui­ties are forgiuen and whose sinnes are couered, Blessed is the man to whome the Lorde imputeth not sinne, If there were no more too bee sayde this might seeme a [Page] sufficient confirmation of the premises. Saint Paule de­nied not, but that there was [...] in the regenerated, and therefore his commaundement is: Let not sinne raigneRom. 6. Psal. 13. Prou. [...]0. Math. 19. Iob. your mortall bodie, that yee should obey it in the lusts therof. All haue straied, and become vnprofitable, there is not one that doeth good, no not one: who can say my heart is cleane▪ I am pure from sinne. There is none good, but God alone. What is man, that hee should be cleane? And he that is borne of a woman, that he should be iust? Beholde, he found no stedfastnesse in his saintes, yea the heauens are not cleane in his sight, how much more is man abhominable & filthy, which drinketh ini­quitie,I. Iohn. water! If we say that we haue no sinne, wee deceiue our selues, and the trueth is not in vs. Therefore is it, that among other our petitions, wée are commaun­ded to pray: Forgiue vs our tresspasses. Moses slewe theLuke. 11. Aegyptian, Aaron murmured, Noah was drunke, Lot committed in [...]est, Abraham, denied his wife, Iacob lye [...], Isaac dissembled, the Pat [...]arc [...]es m [...]naced, Ioseph, Ra­chell was a théefe, Ionas was disobediente, David num­bred the people, Solomon was an Idolatrer, the sonnes of Zebedie were ambitious, Paule and Barnabas [...]arred, and Peter▪ denied his maister, Were not these sinnes▪ yea in the regenerated and chosen people of God. Then it cannot be denied, but that [...] hath a [...] after bap­tisme: although finally it doeth not preuaile, and what through infirmitie, in the meane while hath béene com­mitted, after wardes through repentaunce is washed a­way, and of mercie and fauour in Christ is not imputed▪ Though the heart of man bée made so cleane in baptisme, as the wheate in the [...]ar [...]s▪ floore, the chaffe being fa [...]ed away: yet as the pure wheate is so man in the fielde, and growing, bringeth againe with it strawe▪ [...]ke▪ and chaffe into the Garner▪ so man notwithstanding his [...]l [...] ­sing [Page] and purifying in baptisme, yet retaineth the some and dregges of originall sinne, following his naturall flesh vntill the chaffe thereof be sann [...]d away by the pow­er of the most holie spirite, and he by imputation reserued as pure wheate for the celestiall barne and the kingdome of heauen.

8. The Iesuites doctrine,

THE regenerate in this life are able by their workes to attayne vnto the perfection of the Law. Censur. Colon. Andrad. Canis. Agayne: Whosoeuer shall say that the commaundements of God, to the man that is iustifi­ed, and in the state of grace are vnpossible to be fulfilled, let him be accursed. Concil. Trident. sess. 6. canon. 18.

8. The Catholikes doctrine.

THE regenerate in this life cannot by their works at­taine vnto the perfection of the Lawe, but are found1. Cor. 1. Rom. 3.iust before God onely by fayth in Christ Iesus, who of God (as S. Paule sayth) is made vnto vs wisedome and righteousnes and sanctification and redemption. Wee know that whatsoeuer the Law sayth, it saith vnto them,Galat. 2. Galat. 3.that are vnder the Law, that euery mouth be stopped, and all the worlde be culpable before God. Therefore by the workes of the Lawe shall no flesh bee iustified in his sight. As many as are of the woorkes of the Lawe, are vnder the curse. For it is written: cursed is euery one that continueth not in all thinges, which are written in the booke of the Law to doe them, and that no man is iustified by the woorkes of the Law before God, It is eui­dent, for the iust shall liue by fayth. Whosoeuer yee bee that are iustified by the Lawe, yee are fallen from grace [Page] For if Abraham were iustified by woorkes, heeAbac [...]k [...]. Galat. 5. Rom. 4. Genes. 15.hath wherein to reioyce but not with God. For what sayeth the scripture: Abraham beleeued GOD, and it was counted to him for righteousnes. Nowe is it not written for him onely that it was imputed to him for righteousnes, but also for vs. The Israelites beeing ignoraunt of the righteousnesse ofRom. 10.GOD, and going about to establishe their owne, submitted not them selues to the righteousnesse of GOD, for Christe is the ende of the Lawe, for righteousnesse vnto euery one that beeleeu [...]h▪ A­gaine: the wisedome of the fleshe is not subiecte to the Lawe of GOD, neither in deede can bee. Rom. 8. Iohn. 7. Galat. 6. Our sauiour sayde vnto the Iewes, did not Moses giue you a Lawe, and yet none of you keepeth the Lawe? The like hath Saint Paule to the Galathians: They them selues which are circumcised keepe not the Lawe. Peter sharply rebuked the Pharises which thrust in among the christians, the obseruation of the Law, and the confidence reposed in the righteousnes which they thought cameAct [...]. 15 thereby, saying: Why tempt ye God to lay a yoke on the Disciples neckes which neither our fathers, nor wee were able to beare? For wee beleeue through the grace of the Lord Iesus Christ to be saued a [...] they doe. The like hath Saint Paule in a large discourse among otherAct. 13. thinges, saying of Iesus: Bee it knowen vnto you men and brethren that through this man is preached vnto you the forgiuenes of sinnes, and from all thinges, from which y [...] could not be iustified by the Law of Moses, by him euery one that beleeueth is iustified. It is of his fulnes (as Iohn sayeth) and not of our owne, that all wee haue receiued. He is the fulfilling of the Law for righte­ousnesIohn. 1. Rom. 10.vnto euery one that beleeueth.

9. The Iesuites doctrine.

[Page] NOT onely in morall affayres, and ciuill actions, hath the will of man much sorce, but also in matters ap­pertayning vnto saluation, so that man can doe nothing vnlesse his will be yelding prompt, and readie to receiue the grace of God. Censur. Colon. Canisius. Catechis. An­drad▪ Orthodox. explic. lib. 4. Agayne: Whosoeuer shal say that the free will of man after the fall of Adam is lost and extinguished, or that it is a thing hauing a bare title, or ra­ther a name without the thing, and last of al brought in­to the church as a figment of Satan, let him b [...]e accursed. Concil. Trident. sess. 6. canon, 5.

9. The Catholikes doctrine.

NOT onely in morall affayres, and ciuill actions ten­ding to good, hath the wil of man little force, but al­so much lesse in matters appertaining vnto saluation: so that man can doe nothing that good is, vnlesse his will be tempered by the spirit of God, to yeeld & made prompt, and readie to receiue the grace of God. No man (saythIohn. [...]. Christ) can come vnto mee, vnlesse the Father whiche sent me doe drawe him. Agayne, sayeth hee vnto the Iewes: Therefore sayde I vnto you, that none can come vnto mee vnlesse it bee giuen him of my Father, Saint Paule saieth: No man, speaking by the spirite of GOD1. Cor [...]t. 12.calleth Iesus ex [...]rable, Also no man can saye, that Iesus is the Lorde, but by the holye Ghoste. Iohn the Baptist tolde the Pharises that wee [...]dred at the d [...]oinges of Christ: A man can receiue nothing except it be giuen him from aboue. Then let no man braggeIohn. [...]. neither of will, neyther of woorke. For what hast thou (sayth Sainte Paule) whiche thou haste not [Page] [...]c [...]i [...]d? if thou hast▪ receiued it, why doest tho [...] glory▪ as if thou haddest not receiued it? This haue I found (s [...] Solomon) that GOD hath made man righteous, butEccle. 7. Eccle. 15.they haue sought many inue [...]tions. He that made man from the beginning, left him in the power of his counsell and gaue him his commaundementes and preceptes he lay [...] before him water and fire, life and death, manGen. 3. chose the woorst, yeelded vnto the woman, whome the ser­pent had woon, lost his integritie, was expelled paradise, and inioyned in miserie, to till the earth, and in the sweat of his browes to eate his bread. His power to reach his hande to the tree of life was cut of, his libertie of wal­king in paradise was by his fall stopped, his giftes cor­rupted and himselfe together with his posteritie became the slaues of Satan▪ being brideled with the [...]ur [...]e of sin▪ So that nowe we confesse with Ieren [...]ie: O Lord I knowI [...]re. 10.that the way of man is not in himselfe, neither is it in man to walk, and to direct his steppes. Euery good gift andIacob. 1. 1. Cor. 15. Galat. 2. Rom. 7. 2. Cor. 3. Rom. 9. Matth. 12.euery perfect gift is from aboue. Not I, (saith S. Paule) but the grace of God which is within me, Againe: Thus I liue, yet not I, but Christ▪liueth in mee. Not the good which I would, doe I, but the euil which I hate, that doe I. It is not in him that willeth, nor in him that runneth, but in God that sheweth mercie. Neither is he that▪ plant [...]th anything, neither he that watereth, but God that giueth the increase. O generation of Vipers, (saith Christ vntoIerem. 13. the Pharises) How can you speake good thinges when ye are euil? Can the Black [...]Moone change his skinne▪ or theProu. 20.Leopard his spottes▪ then may ye also doe good, that are accustomed to doe euill, saith the Lord. The steppes of man (sayth Solomon) are ruled by the Lorde, howe can aProu. then vnderstand his owne way? Againe: The kings heart is in the hand of the Lorde, as the riuers of waters, he turneth it whither so euer it pleaseth him. Therefore [Page] is it, that the Church calleth most humbly vpon the Lord,Ieremy [...] ­ment. 3. Ieremy. 17. Psal. [...]. saying: Turne thou vs vnto thee, O Lorde, and we shalbe turned. heale me, O Lorde, and I shalbe whole, saue me, and I shalbe saued. Turne vs againe O God of hostes (saieth Dauid) cause thy face to shine, and we shalbe sa­ued. Here vpon commeth it to passe also, that the comfor­table answere is made: I will giue them (saieth the Lord) an heart to knowe mee, that I am the Lorde, and they shalbe my people. Againe: I will put my lawe in theirIeremy. 2 [...]. Ieremy. warde partes, and write it in their heartes. In an other place: I will giue them one heart, and I will put a newe spirite within their bowelles, and I will take the stonieEzech. 11. 36.heart out of their bowelles, and I wil giue them an heart of fleshe, that they may walke in my statutes, and keepe my iudgementes, and execute them. This is the treasure 2. Corinth 4. which S. Paule saieth: we haue in earthen vesselles, that the excellencie of that power, might be of God, and notEphes. 1. Philip. 2. Philip. 1. 2. Cor [...] [...]. 3.of vs. For hee worketh all thinges after the counsell of his owne will. Againe: It is God which worketh (saieth Paule to the Philippians) both the will and the deede, e­uen of his good pleasure, hée beginneth it, and perfor­meth it. We are not sufficient of our selues to thinke a­nyColoss. 1.thing, as of our selues: but our sufficiencie is of God, which hath made vs meete to be pertakers of the inhe­ritaunce of the Saintes in light. Then haue wée not frée will to that which is good, being by nature the chil­dren of wrath, clogged with the corruption of originall sinne, and concupiscence: so that we cannot doe (as saintGalat. 5. Paule saieth) whatsoeuer we would.

10. The Iesuites doctrine.

10. The Iesuites holde, that the first motions of concu­piscence are without the gilte of sinne. Censur. Colon. [Page] When as in very déede the motions of the saide luste, in that wee are by nature the children of wrath, doe con­demne vs, if Gods mercie, and the merits of Christes pas­sion stoode vs not in stéede.

11. The Iesuites holde, that there are many other more grieuous offences, and more damnable, then those that repugne the lawe of GOD, and yet the lawe condem­neth them not, namely traditions, mans lawes▪ and the preceptes of the Church, the which Canisius reckones to be fiue in number. 1. See thou celebrate the set feaste dayes of the church. 2. See thou heare reuerently vp­pon the holy dayes▪ Masse and Ma [...]ns. 3. See thou obserue the fastinges appoynted vpon certaine daies and times. 4. See that thou once a yeere confesse thy sinnes to thy ghostly Father. 5. See [...]hou receiue the sacrament once a yeere, at the least, and that aboute Easter. Censur▪ Colon. Canis. s [...] [...] doctrin. de precept. Eccles. Cap. 14. 15. 16. 17. & 7▪ d [...] sacrament. cap. 5. de Ieiun. cap. 5. de Consil. Euangel Cap. [...]. Wh [...]n a [...] i [...] [...]e [...]y d [...]de all [...]nes are re­proued by the lawe, neither bée there any so greeuous, as those which repugne the lawe. For the Church is not to binde the consciences with her lawes, but to preserue and proclaime the precepts and lawes of God.

12. The Iesuites saye, that faith is a most firme as­s [...]t, or beléeuing not only of the things opened in holy scripture, but also of those things which without scripture are deliuered by tradition. Censur. Colon. Canisi [...]de fide & [...]im­bol. Cap. 22. And [...]d▪ Orthodox. [...]xplic▪ [...] ▪ Trident. Faith (saith the Catholikes) is not onely a knowledge, by the which the Christian firmely holdeth all that is made manyfeste in Gods woorde, but also a sure confidence kindled by the holy Ghoste through the Gospell in the hearte, by meane whereof hée resteth in GOD, per­swading himselfe for certaine, that remission of sin, euer­lasting [Page] righteousnesse, and eternall life is giuen not one­ly to others, but also to himselfe, and that freely of the great mercie of God, by the merites of Jesus Christ.

13. The Iesui [...]es say, The iust in that hee liueth by faith, hath not that in Christe, but of his workes. A­gaine, That faith iustifieth, shée hath not that [...]o [...]me or ef­ficacie of Christe, whome shée apprehendeth and posses­seth, but of our loue. Againe, Faith doeth not therfore iustice, because shee apprehendeth Christe, who is our righteousnesse, but workes are so necessary, and stand in so great a steade, that they giue vnto faith her life. Cens. Colon. Canisi. Andradius. The Catholikes holde, that they must liue by fayth, as the holy Ghost hath deliuered in writing. And now he liueth no more (as Paule wryteth) but Christ lyueth in him, and the life that the iust now li­ueth in the flesh, hée liueth through the fayth of the sonne of God, who loued him, and gaue himselfe for him. So that fayth hath no more her being or life of our loue or workes, then the roote hath moisture ministred vnto [...] by fruite growing vpon the trée.

14. The Iesuites write the proper saluation of some certaine priuate man, is not to bée referred vnto fayth. For the priuate iustification of men is vncertaine, and much more the eternall saluation of them. How then in these being vncertaine, shall fayth assure her selfe. Fayth in particulars is vncertain, & hope oftētimes is frustrate. Censur. Colon. Canis. Andrad. Orthodox. explic lib. The counsell of Trent will also haue no perticular man to assure himself of his saluation, and holdeth them accursed, that doe so. Sess. 6. cap. 12. & canon▪ 13▪ 14, 15. But the Catholikes hold that most comfortable doctrine which A­braham, Moses, Iob, Dauid, Paule, and all the elect people of God, the spirite testifying vnto them whose children they are, whiche assured themselues of theyr saluation [Page] not hanging with the c [...]llier [...] fayth vpon the [...]léenelesse c [...]te of the Romish Church, neither onely generally be­lieuing that some shal be saued, but perticulerly also kno­wing that the election, v [...]cation, iustification, and salua­tion of euery perticuler of the elect of God, is sure and cer­taine.

15. The Iesuites say, that Justification is none other, then the séeking or searching of righteousnes, and to speak philosophically, a motion vnto righteousnes. Censur. Co­lon▪ Canis. Andradius. The Catholiks hold iustification of a man before God, or christian righteousnes to be a re­mission of sinne, and an imputation of the righteousnesse of Christ, and a frée donation of lyfe euerlasting, not for any worthinesse or workes of ours, but onely for Chri­stes sake, and the same apprehended by fayth.

16. The Iesuites doe hold, that the reconciliation which is called iustification commeth to passe by meane of loue, which is the gift of the holy Ghost, shed in the heartes of the faythfull. And truely, say they, great is the force of loue, yea, and of such a force, that it maketh vs the sonnes of God. Censur. Colon. Canisius Catechist. The Catho­likes say, that the elect are not reconciled vnto God, but by the [...]rite [...] of Christes passion. And that loue goeth not before reconciliation as the cause: but followeth af­ter, as the effect, [...]fying our iustification.

17. The Iesuites affirme, that the iustice of God, reuea­led in the Gospell, is a power in God, which rendreth vn­to euery one, according vnto their worthines. Censur. Co­lon. Canis. Andrad. The Catholikes holde, that the iustice of God shewed in the Gospell, is an acceptation of the sa­tisfaction and obedience of christ, for the sinnes of al them that beléeue.

18. The Iesuites teache, that the mercie of GOD in Christ, in the which consisteth our saluation, is this: that God promised vnto them that doe good workes, to witte: [Page] such as fulfill the lawe, life euerlasting. Censur. Colon. Canis. Andrad. Concil. Trident: But the Catholikes say: that the mercie of God, wherin consisteth the saluation of all the elect people, is this: that the heauenly father pro­mised fréely to all them that beléeue in Christ, and also giueth fréely remission of sinnes, righteousnesse, and life euerlasting, not because of their obedience towardes the lawe, but onely for Christes sake our Lorde, our Sa­uiour and Mediatour.

19. The Iesuites holde, that there is a twofolde iustifi­cation, a first, and a second. The first iustification (saye they) is, in that Christ deserued by his death, that such as belieued in him, should be endued and adorned with loue and other vertues. The seconde (say they) is, in that they, by the merites of Christ, hauing receiued these new ornamentes and vertues, man (I say) deserueth a grea­ter, fuller, and more ample righteousnesse, reconciliation, adoption, and in the end, euerlasting life. Censur. Colon. Andrad. The Catholikes hold, that there is but one way, or manner of obtaining euerlasting saluation, to witte: the fr [...]e remission of sinne, and the imputation of the righ­teousnesse of Christ, apprehended by fayth, giuen vs, not because of our workes, but for the merites of Christ.

20. The Iesuites holde, that our workes are necessarily required for the first iustification, and merit the amplifi­cation of the secōd. Censur. Colon. Canis. Andrad. Ortho. explic. The councell of Trent layeth downe, that they are causes of iustification and also do merit, &c And accurseth them that holde the contrary. Se [...]s, 6. Canon. 24. 32. The Catholik [...] beleeue that life euerlasting is the gift of God, fréely giuen and promised to them that beleeue in Christ our sauiour. The woorkes of the regenerate are not causes of our saluation, but witnesses of the grace recei­ued by Christ, neyther do they merit ought, for when we [Page] haue done all that lyeth in vs, wée are commaunded to confesse our selues to bée vnprofitable seruantes.

21. The Iesuites holde, that the workes which are be­fore iustification are meritorious and accepted of God. Censur. Colon. Canis. Andrad. Orthodox. explic. lib. 3. Concil. Trident. [...]ess. 6. canon. 7. The Catholikes af­firme, that the workes which are done before regenera­tion and iustification are sinfull: For whatsoeuer (saith S. Paule) is not of fayth, is sinne. And they are no more acceptable vnto God, then the workes of Philosophers, Heathens, Turkes and Infidels, who denying God, are in the state of damnation.

22. The Iesuites hold, that no man is iustified by faith onely without works. Censur. Colon. Canis. Andrad. And the counsell of Trent accurseth them, that holde the con­trary. Sess. 6. Can. 9 & Sess. 13. Canon. 11. The Catholikes holde with the wordes of our Sauiour in the Gospell, where it is saide: Onely beleeue▪ and with the opinion of Paule, saying: We suppose that a man is iustified by faithRom. 3. Mark. 5.without the workes of the law, and other places of holy scripture, tending to the confirmation thereof, that man is iustified by fayth alone, without workes.

23. The Iesuites hold, that there are seuen sacraments, to wit: the Lordes supper, baptisme, confirmation, pe­naunce, extreame [...]tion, order and matrimonie. All that holde the contrary are often accursed by the counsell of Trent. Sess. 7. Can. 1. Sess. 7. can. 1. Sess. 14. The catho­likes do holde, that there are but only two sacraments, so properly to bee called, that is, baptisme and the Lordes supper▪ sufficiently established by Gods word, and that al the rest doe differ farre from the proper nature of Sa­craments.

34. The Iesuites do hold real presence in the sacrament, [Page] they maintaine transubstantiation, they minister the sa­crament vnder one kinde, barring the laitie of the cuppe, they wil haue the sacrament adored, and the remaines laide vp, and reserued, all contrary vnto the catholike fayth and warrant of Gods word.

25. The Iesuites doe holde, that man can make satisfac­tion vnto God for his sinnes, although the offence be infi­nite, and the satisfaction finite, or terminable. Censur. Colon. Canis. concil. Trident. The catholikes doe affirme, that a man although he be regenerate, can make no ac­ceptable satisfaction vnto God, neither present ought be­fore him, to appease the wrath of the father, but only his sonne Christ and his merites.

26. The Iesuites holde, that the Saintes are to bée in­uocated, to the end they may make intercession for vs. A­gaine, they thinke that the Lordes prayer may bée sayde vnto them. Againe, they confesse, although that the ho­ly scripture teach no where the inuocation of Saints, yet say they, notwithstanding it is to bee bel [...]ued, receiued, and retained. Censur. Colon. Canis. Andrad. Orthod. ex­plic.▪ Concil Trident. Sess. 25. The Catholikes assirme that there is none to bée called vppon in prayer, but God alone, and that it is blasphemy to say: Our Father which art in heauen, &c. Unto the Saints, and that there is no doctrine to be receiued, but that which is contained in the old and new testament.

27. The Iesuites teach that the Saintes are so bee ho­noured, and serued, that their reliques and images are to be woorshipped, as they write, Cultu Latr [...]ae, with the ho­nour and woorship due vnto God him selfe, and that the image of Christ is as much to be honoured as the bookes [Page] of the Gospell of Iesus Christ, they [...]hat hold not she sa [...] with them are by the Pop [...] accursed. Censur. Colon. Canisius. Gregor. de Valenti [...]. de Ido. Andrad. Orthodox. explic▪ lib. 9. pag. 705. Concil Trident. Sess. 25.

The Catholikes teach that God alone is to bee honou­red and serued, with [...] [...] and seruice, that the woorshipping of reliques and images, is idelatrie, and contrary to the expresse woorde of God, for hee will not haue his people taught by his wing of pictures, but by the lately pre [...]ching of the woorde of God.

28. The Iesuites [...]nde Purgatorie, Holy Water, Pilgrimages, the Romish [...] [...]e the mistres of all other Churches, the Popes authoritie, [...]o [...]es aboue all o­thers, with i [...] other trashes, condemned by the Ca­tholikes, [...] which hauing no warrant nor grounde in Gods worde, may (as I sayde before) be [...] easily confu­ted by y [...]r [...] professors, as [...] by these false christi­ans. Thus bri [...]ly g [...] ( [...] r [...]) according vn­to my slender s [...]l [...] le [...] I [...] ge [...]en thée a viewe of the [...] doctrines of these wandring Iesu­ites, thus briefly displayed in their Banner, so that [...]o thine own further e [...]ng thou maist at [...] [...]es, haue [...] vnto Go [...] [...] [...] [...] [...], and as the po [...]ons art here laide downe, [...]nde sufficient confirmations ther [...]of, to the constitu­tion of these sectaries. For the woord of God is the touch [...]one of trueth, there is the rocke [...] [...] vppon, and thereby are counterfeit [...] be­ [...]orayed.


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