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. Hanmer, Meredith, 1543-1604. 1581 Approx. 184 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A02617 STC 12746 ESTC S103736 99839481 99839481 3907

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Early English books online. (EEBO-TCP ; phase 1, no. A02617) Transcribed from: (Early English Books Online ; image set 3907) Images scanned from microfilm: (Early English books, 1475-1640 ; 568:18) 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. Hanmer, Meredith, 1543-1604. [92] p. By Thomas Dawson and Richard Vernon, and are to be solde in Paules Churchyard at the Brazen Serpent, Imprinted at London : 1581. A reply to: Parsons, Robert. A brief censure uppon two bookes written in answere to M. Edmonde Campions offer of disputation. Signatures: [pointing hand]⁴ *² A-K⁴. Reproduction of the original in the Bodleian Library.

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eng Parsons, Robert, 1546-1610. -- Brief censure uppon two bookes written in answere to M. Edmonde Campions offer of disputation. Catholic Church -- Controversial literature. 2005-06 Assigned for keying and markup 2005-06 Keyed and coded from ProQuest page images 2005-07 Sampled and proofread 2005-07 Text and markup reviewed and edited 2005-10 Batch review (QC) and XML conversion

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 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 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 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.

From London, the 3. of March. 1580. 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 〈 in non-Latin alphabet 〉 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 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 〈…〉 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 〈…〉 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, 〈…〉 , 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 •• 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 〈◊〉 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. 〈…〉 ••• 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 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 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 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 r 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 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 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. 25. ſo 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 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 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 Andradius writeth: Perpetuam ſpent 〈…〉 Deo a tè eius pedes promiſerunt. They vowed vnto God,Iacob. Par •• . Andradius Orthodo. explic. 〈◊〉 . . pag. 19. Exbulla. 1. confir. at 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 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, 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 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 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 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. 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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. vs to anſwere the Emperour, if he preſcribed ought contrary to the word of God. Pardon O Emperour, thou Ca 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 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 and Pag. 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 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 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 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.

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 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 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, 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 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 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 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 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 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 for Aquinas, 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.

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. 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, 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 the Luther, 〈◊〉 . 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 〈1 line〉 〈1 line〉 Luth. tom. 3. lib. quomodo &c. vt ſupra. 〈1 line〉 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 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 〈 in non-Latin alphabet 〉 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.

〈1 line〉 〈1 line〉 Chriſt and 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 their 〈◊〉 conſtr ed in the 〈◊〉 For Lut her being dem n ••• 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 〈◊〉 , 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 ••• matrimon. is 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. 7 ſayth: 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 〈…〉 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 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: 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 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.

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 words E •• 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.

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 〈 in non-Latin alphabet 〉 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 faythfull Eccle. 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, 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. 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 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 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 I Deut. 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 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 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. 4. it 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.

Againe, It is the power of God to ſaluation, to euery one Rom. 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 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. 31. law 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. 3. in 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 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 〈◊〉 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 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 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. 15. in 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. 1. like 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 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 For if Abraham were iuſtified by woorkes, hee Abac 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.

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 •• 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 and Iacob. 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 Chriſtliueth 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. 21. man 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 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. 31. in 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 not Epheſ. 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. 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 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 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: 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 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, 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 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.

Farewell.