ALbeit the queſtions of religion, which the Papiſtes hold, haue bene by them alreadie from time to time maintained with all their iudgement and learning in their publique wrytings, and are alſo in writing ſufficiently anſwered, to make all men ſee the trueth, that do not wilfully ſhut their eyes againſt it: yet notwithſtanding, as Affrica is ſaide ſtill to bring foorth ſome new monſters, ſo the ſchooles of the Romiſh church are continually occupied in forging ſome new miſſhapen arguments and inſtrumēts againſt the Goſpel, eſteeming it great ſeruice to their general Prouoſt, to be ſtill in the chalenge, though they receiue no honour in the fielde: ſtill to caſt out their dartes, though they be beaten back to the wounding of that head, they would moſt defend.

Hereupon it commeth that one Edmond • ampion, a principal champion belike of ye • opiſh religion, flying farre from the fielde ſome yeres paſt for want of armour, is now • returned with furniture out of Germanie and Boeme, from Rome and other places, & maketh, he one alone, like another Golias, ye chalenge, wherein whole armies heretofore haue had as great ouerthrowes, as euer had the Philiſtines by the arme of God fighting with Iſrael.

This Coronell doeth by a pamphlet moſt vnſittingly writtē as to her Maieſties moſt honorable priuie Coūſel, & more vnſittingly ſcattered abroade, require diſputation before all, and with all: and hauing in deede ſmall hope to preuaile, and in trueth litle will to come to the triall (for he can not but ſee the heauie hand of God againſt him & his cauſe) yet he hath a purpoſe to diſturbe all by the very proclayming of this ſpiritual fight, and by giuing aime to them, that in the ſame league attempt otherwyſe more dangerous matters againſt the ſtate.

Theſe letters comming to my hand, after I had read them, and conſidered his inſolent vaunts againſt ye trueth, ioyned with woordes pretending great humilitie, his proteſtation of zeale to ſaue ſoules, deliuered with matter that draweth them into damnable hereſies, I expected a preſent yſſue by his perſonall anſwere, before them to whom ſuch cauſes apperteine. But not vnderſtanding of any ſuch yſſue, and finding the letters to be more and more ſpred as Libels, abuſing the name and holy authoritie of the Counſell, and that they prepare inconſtant mindes to the miſlike of religion, and deſire of Poperie (which plainely appeareth to be the practiſe of the Champion in ſcattering them) I thought it my dutie to anſwere the ſame, in reſpect of the publique iniurie offred to religion, with all humilitie offering this anſwere, or further proceeding with the ſaide Libell, to their honours moſt wiſe conſideration.

But before I come to ye particular points of his letters, I am ſhortly to touch ye chiefe and onely matter therein pretended: which is a deſire to haue a diſputation graunted, or ſolemne audience for ſome ſermons to bee made in the mayntenance of the moſt worthily abandoned Popiſh religion.

This petition ſeemeth to all Papiſts needfull, & I can not blame thē, for it would do them good to obteine, if it were but a queſtion for ſomewhat, who haue right to nothing. But I would wōder, if any which profeſſe the Goſpell ſhould now looke for a diſputation, to anſwere euery vaine chalenge, & that after ſo many & bleſſed yeeres, wherein error hath euery way bene confuted, & the trueth eſtabliſhed. For our partes, we are ſo aſſured of the manifeſt trueth, that we make no doubt thereof. For their parts, if they ſought conference in a good conſcience, & with a deſire to learne, it were neceſſary to regard their deſires, & to relieue their conſcience. But returning into the lande, with vngodly vowes and obſtinate mindes to perſiſt in their errors, and hauing hope with their maſkes to deceiue many, it is meete to keepe them as farre from doing harme by their lies, as they withholde themſelues farre from receiuing good by our trueth. For to our profeſſion they minde not to be brought, they are votaries to the contrarie. What then ſhall we gaine by diſputing with them, when they will not bee gained to the trueth? To our ſelues alreadie through the great mercie and power of God and his word, we haue by diſputations made great gaine within the realme and abroade, and the ſame gaine increaſeth to the ſaintes of God, with increaſe of ſorowe and lamentation to all that yet haue traffique with the whore of Babylon.Reue. 18. 11. Moreouer in this diſputation to ouerthrowe the chalengers by the worde (as often their maſters haue bene, and they eaſily may bee) what great victory can it bee ouer two or three of the laſt & leaſt in ye quarrel? They make accompt to gayne nothing indeede, yet by falſe report of ſome that ſtand readie preſt, to poſt away ye newes of victorie, before there be a ſtroke ſtriken, they may winne ſome piece of their deſire. Alſo they think it ſome profit, onely to barke againſt ye trueth.2. Reg. 18. 36 But whē Rabſhakeh came from Babylon, and blaſphemed at the gates of Ieruſalem, good Ezechias following the rule of Salomon commanded,Prou. 26. 4. ſaying, Anſwere ye him not. And I pray you, who of vs woulde in the things of this life yeelde to an euill minded man, that he ſhould enter an action for the things, whereof we haue the right and quiet poſſeſſion? But here the pretenſed Catholiques are wiſe in their generation. For when did they graunt to a free diſputation, or to haue any ſermons made by them of the religion, but beeing enforced thereunto? Yea, at this very time, howſoeuer this Champion and ſome others challenge and call for diſputation, yet their forerunners, and fathers in Poperie refuſe the ſame. With what forehead then can theſe Ieſuites demaund of vs, that themſelues will not graunt? Or ſeeing it hath bene graunted at Auſpurge, and at Poiſſy and els where, and they gained nothing by the graunt, why ſhould they call the Miniſters to an vnorderly diſputation, from their ordinarie charge: wherein beſide other dueties of their miniſterie, they ſoundly confute by the plaine word of God, as occaſion is offred, euen the chiefeſt arguments that the enemie can alledge? As for the trial theſe Ieſuits wil make, it ſhalbe wt falſe weights, and meaſures,Prou. 20. 23. which are an abomination to the Lord: while, after their cuſtome, they diſpute with vnlearned and peeuiſh diſtinctions, falſe arguments, abſurd interpretatiōs, plauſible notwithſtanding to them that haue a foreſtalled iudgement againſt the trueth. But S.2. Tim. 2. 23. Paul warneth vs to auoide thē that trouble the Church with ſuch diſputations and contentions.Tit. 3. 9, 10. For it is euident that the purpoſe of theſe Ieſuites is but to caſt in matter of griefe to the godly, when they ſee ſo bolde enterpriſes of the enemie, not at the walles of the citie, but euen in the market place: and, as by a blaſing ſtarre, to prognoſticate ſome further matter to the Papiſt and time ſeruer: but moſt of all to diſturbe the peace of the Church, and to make the people ſtagger in religion, as many of them, as by diligent hearing of the worde haue not attained to the certeine loue of the trueth. Neuertheleſſe, although I thinke it inconuenient in a ſettled eſtate, to haue the trueth of God, and her Maieſties moſt godly proceedings called into diſputation by theſe men, who are her alienated ſubiectes, and in this maner againſt a ſingular peace: yet vpon other circumſtances, as diſputations haue bene heretofore graunted, ſo they may agayne. For not wee, but the Papiſtes refuſe lawfull diſputation: not we, but they feele and confeſſe that they get nothing thereby.R. Maffeus in Iudam. Watſon and others at home. The inconueniencie is that, which I note in the ſeditious practiſe of this man, and his confederates. Otherwiſe the common wealth hath more cauſe then ye Church to dreade their forces. Wee ſeeke not to eſche we any ſnare they can laye: we feare not their euidence, or doubt of our owne title. They haue had and may haue the libertie of their pen: if theſe Ieſuites haue any thing that their maſters had not, or which our fathers in the Goſpell haue not anſwered, let thē lay it downe in writing wt true forme of argument, (which is the moſt certeine tryall, & of greateſt iudgemēt) & in writing, by the grace of God, they ſhalbe anſwered. For howe litle we feare them, & howe much they feare vs, it appeareth by that they ſuffer not a ſcroule of religion, or tending neuer ſo litle that way, in any mās hand, but it is preſently a matter for the inquiſition. Yea, they withhold the very word it ſelfe. Wheras we find yt the very view of their outward Rome with her abominations, and the inward ſeeing into yt heart of popiſh religion, with her abſurdities, haue made many, as well groſſe Papiſts, as others indifferent betwene both religions, to ſtand reſolued in the trueth, and to acquaint themſelues with the cleare and comfortable doctrine of Ieſus Chriſt, after the execrable ſuperſtitions of the Pope once throughly knowen.

But nowe to come to his letters, I finde (to ſpeake generally) that they haue a preface to nine articles: the preface and articles being to the ſame purpoſe. For all is in effect thus much: that he hath taken a farre & dangerous iourney, boldly & plainely to offer himſelf a procter to mainteine againſt al commers in diſputation, at the commandement of the Pope, the Popiſh religion, & to confute the doctrine of Chriſt Ieſus. This is the chalenge. The promiſe is to perſuade euen Prince & people profeſſing the trueth, that they are in error: as if both Prince and people had not ſufficient aſſurance of their faith: or the chiefeſt Papiſtes did not from day to day receiue great ouerthrowes both in diſputatiō and writing. For (to the glory of God in the miniſterie of the Goſpell be it remembred, and to the heart griefe of al Romiſh Catholiques) the Lord addeth to the true Catholique Church of his elect, great numbers continually: & to thoſe that openly profeſſe the religion, many notable cities, which lately were firſt in the zeale of Poperie, and are nowe not the laſt of them that embrace the trueth: notwithſtanding ſo many artes and inſolencies vſed to ſtoppe the courſe and increaſe of the Goſpell. Therefore, if the Lord do not puniſh our contempt of the word we profeſſe, what hope may our Chalenger haue, that the Pope ſhall recouer others, when he can not keepe his own, no not them that lately carried the canopie ouer his head?

In the preface, ye Ieſuite reporteth his pilgrimage out of Germany and Boeme into Englād his deare coūtry, at the cōmādemēt of his ſuperiours yt ſent him, where he giueth a note of his danger & of his obedience. But touching his obedience, it commeth to be noted afterward. As for his dāgers, I ſee them not ſo great as he pretēdeth. For I dout not but he was wel contented that this place fell to his lot: & that he wayted a time to aduenture himſelfe, when there was, in his opinion, leſſe danger then heretofore, & more hope of ſome golden daye. But the man is come into this noble realme for the glorie of God and the benefite of ſoules. What glory of God cā come by a man ſworne to Antichriſt againſt Gods glory: ſworne to the Councill of Trent againſt the peace of this kingdom? What care of ſoules can hee haue, which would withdraw their foode, & in enraged, & therfore would enrage others with ye cup of poiſon wherwith the whore of Babylō hath heretofore poyſoned the princes of ye earth?Reuel. 17. 2. What benefite of ſoules can poore ſoules looke for at his hand, that in place of the moſt cleare light of the Goſpel, would bring in a greater plague of darkenes, then that of Egypt? This is the effect of the Ieſuites loue which he would ſhew to his deare coūtry after ſo many yeeres abſence out of her ſight.

Being now arriued, he keepeth his perſon ſecret, that he may vnderhand & ſafely ſowe matter of hereſie & ſedition: but by letters he maketh his purpoſe knowen with cunning ſpeaches. Why he keepeth himſelfe ſecret ſo long as he may, one reaſon is to auoide, that hee would ſeeme to make none accompt of: namely a iuſt puniſhment of his contempts againſt ye law. Another reaſon is (as I ſayd) to make way for the Pope priuately, becauſe he dareth not effect his meſſage opēly. That he deliuereth his minde in writing, not as a priuate letter in one copie, but as a publique matter in many copies all abroade, it is to entertaine ſliding mindes with vaine hope: to caſt ſome diſgrace vpon the cauſes of religion, & all by a promiſe of that which all the Ieſuites in the worlde can not performe, though this Chāpion alone doth vndertake it. Such vndertakers are like ynough to ouertake ſome ſimple ones, not yet cleanſed from the dregges of Properie: otherwiſe it will be hard to preuayle with men of vnderſtanding, who euer ſuſpect them of bankrupting, that aſke ſo much credit of their owne word wtout any ſureties. Thus it appeareth that this Ieſuites promiſes, & crauing credite to be beleeued in ſo great things, is but to withdrawe many of her Maieſties ſubiectes from the loue of the Goſpel, whereby they are taught to their owne ſaluation: and conſequently from regard of them ſelues, & from obedience to her Maieſties moſt noble and godly proceedings. Yet as if he did not minde this matter, he doth inſinuate his own danger for weldoing: as if it were like, that, notwithſtanding his cloſe dealing, as much to keepe himſelfe as he may, this buſie world might finde him out ſooner or later, and interrupt a buſie felow, & this watchful world would finde him out for all his watchfulnes. But I would this ſuſpicious worlde would more ſuſpect them that come to vs in ſheeps clothing, being inwardly rauening wolues. It is to ſmall purpoſe that he layeth downe the confeſſion of the matter without preſentment of the man. For if the mā were founde, there is matter ynough againſt him without his confeſſion. Yet he would be accounted a good dealer, and to ſaue his examiners from ſome labour when he ſhall haply be founde and brought to examination. Neuertheleſſe if in theſe letters al be not plainely confeſſed, that may iuſtly be implyed, then he hath not eaſed his examiners from the practiſe of their wit in finding out more daungerous practiſes concealed, then are thoſe, which are here expreſſed to cloke the reſt. It followeth to ſpeake of his articles layd downe directly, truly, reſolutely to opē his purpoſe.

1 In the firſt hee confeſſeth his calling, That, albeit vnworthy, hee is a prieſt of the Romiſh church, which he doth falſly honour with the name of the Catholique Church. Such as ye Church is, ſuch is his prieſthood alſo: the Church Antichriſtian, & the prieſts thereof miniſters of Antichriſt, taking vpon them againſt the manifeſt worde of God to offer vp a ſacrifice for the quicke & dead. An intolerable blaſphemie againſt the all ſufficient ſacrifice of the Lord Ieſus,Heb. 9. 26. & 10. 12. & 18. offring him ſelfe once for all & for euer. But, to iudge an euill ſeruant by his owne mouth, hee that is vnworthy of ſo foule a prieſthood, what ſhal he be worthy of? Not by the great mercie, but by the iuſt iudgement of God worthy of that that is worſe: worthy of a place among the newe and deteſtable Ieſuites.

In this place, becauſe theſe ſcorpiōs, ye Ieſuites are vnknowē amōg vs in England, I haue occaſiō to ſpeake of thē, yt ye godly may take heed of their leauen, & that their louers may iuſtly be aſhamed of ſuch loue.Ieſuites. The Ieſuites are a kinde of Regulars profeſſing obediēce to ye Pope & their General, at whoſe ſēding they muſt forſooth of free coſt preach, whereſoeuer they be ſent. They had an obſcure cōceptiō about fiue & forty yeres paſt, not long after ye reſtoring of the Goſpel, one Layolas a Spaniard being the father of thē. But they had not their ful creation & cōmiſſion, till within theſe thirtie yeres by Pope Paulus quartus. Before that time al Friers profeſſed the rule of ſome one Frier, as the Frāciſcans the rule of Francis, the Dominicans, ye rule of Dominic, or ſome one ſuch like Patrō. Afterward when euill colors bewrayed thē ſelues at a good light, & the preaching of ye Goſpel brought popiſh orders into open iudgement, then many papiſts were aſhamed, yt there was not an order after an honeſt name, whereupō ſome boldly aduētured to borow ye holy name of Ieſus, & called thēſelues the ſocietie of Ieſus, or Ieſuites. Nowe it was not ſo vile a thing before, to name thēſelues by ſome baſe & beggerly frier, but it was afterwarde more hautie pride, whē they preſumed to abuſe ye name proper to Ieſus,Philip. 2. 9. at which name all the knees of all things in heauē & earth muſt bow down thē ſelues. This mighty & glorious name, theſe Ieſuites bring in, to giue credite to their weake & ſhamefull order, reckening ye Lord Ieſus himſelf amōg Friers, withal making him but a Patrone of the yongeſt cōpany of Friers, & ſo to ſtand behind Francis & Dominick. Theſe new Ieſuites muſt be called ye ſocietie of Ieſus, as if they alone were in the ſocietie of Ieſus, & all other vtterly excluded: whereas rather theſe Ieſuites are excluded for their hereſies, & they onely included in the felowſhip and body of Ieſus Chriſt, which folow his doctrine, and haue ye anointing of his Spirite, contenting them ſelues with the name of Chriſtians, made to them expreſly lawfull and honorable by the word of God.Act. 11. 26. Wherefore theſe that corruptly haue called themſelues Ieſuites, may be called Iebuſites, without offence to the Lord Ieſus, & moſt aptly in reſpect of their dealings. As their name, ſo chalenged to themſelues, is abſurd, ſeruing them only to make a ſhew of holineſſe, and to deceiue the poore people: ſo their practiſes are yet more deteſtable. For they gather learning onely, as the ſpider gathereth poyſon, that they may infect the heart & ſtomake of their diſciples. And as good Phyſicians prepare a countrepoyſon to ſaue life, ſo theſe in a contrarie courſe prouide not a countre venim, but venim it ſelfe againſt the wholſome meate, euen againſt the worde of God, the foode of our ſoules, whereby they are nouriſhed & preſerued into life euerlaſting. Theſe Monkiſh Friers, or Frierly Monkes (O heauy iudgement of God) theſe Iebuſites I ſay, from whoſe contagiō we haue bene free euer hitherto, they haue lately aduētured into England, as ſkoutes to the Iriſh rebels, and prepare to eſtabliſh againe popiſh ſuperſtitions. But let vs yet further examine theſe Ieſuites, that plague all nations where they come,Exod. 8. 2. as the Frogges and Caterpillers of Egypt did. Our baſtard Papiſts in Englād, that are neither true to vs, nor faithfull to their owne ſide, woulde ſeeme aſhamed of many groſſe points in Poperie, ſaying, they verely hold Images, Pardons, Praying to Saints, & ſeruice in an vnknowen tongue, as wicked things. But let thē & all true profeſſors alſo know, that ye Papiſts hold Steuen Gardiners rule: Yelde but in haly water (ſaid he to Cardinall Poole that bluſſhed at ſome enormities in popery) and yeeld in all. Thereupon Papiſtes yeeld in nothing, howſoeuer our home Papiſts thinke or diſſemble the matter. This is proued by the open dealing of the Ieſuites: for there is nothing, be it neuer ſo impious, neuer ſo abſurde, yea though in their owne conſcience neuer ſo contrary to trueth & commō ſenſe, but they defend it in a booke written wt publike conſent, & called,Cenſur. Colon. ye Cenſure of Colen. Hitherto it hath bin truely declared, yt ye Ieſuites are wicked Monkiſh Friers, yt they labour for learning to aboliſh learning, that they ouerlay the nations where they come, that they defend all abſurdities of the popiſh Church. But for proofe of their abſurd and blaſphemous doctrines,Donati Gotuiſi lib. de fide Ieſu & Ieſuitarum. out of a treatiſe cōcerning this matter, I haue enterlaced their owne words, as they are to be foūd in ye ſame book, & in other of their writings, adioining to euery article of their doctrine, ye cleane cōtrary doctrine out of ye word of God, as foloweth.

1 It is not ſinne whatſoeuer is againſt the Lawe of God. Cenſure of Colen, leafe 44. Contrary to ye word of God. 1. Ioh. 3.4. The tranſgreſſion of the Law is ſinne.

2. Cōcupiſcence remaining in the regenerate, although it be againſt the lawe of God, yet it is not ſinne properly in it ſelf, or of it owne nature. Cenſ. Col. 38. &c. in the hādling of Caniſius Catechiſme, leaf. 184. A contrary doctrine is taught by Chriſt, Mat. 5. 28. I ſay vnto you, yt whoſoeuer ſhal ſee a womā to luſt after her, he hath already committed adulterie with her in his heart.

3 The firſt motions of luſt are without hurt of ſinne. Cenſ. Col. Fol. 54. 89. contrary to the tenth commandement, Thou ſhalt not couet. Exod. 20. 17.

4 The holy Scripture is a doctrine vnperfect, maymed, lame, not conteining all things neceſſarie to faith & ſaluation. Cenſ. Col. fol. 220. cōtrarie to that place of Paul, 2. Tim. 3. 16, 17. Al ye Scripture is giuen by inſpiration of God, & is profitable to teache, to confute, to correct & to inſtruct in iuſtice, that the man of God may bee perfect, and throughly inſtructed to euery good worke.

5 The want of the holy Scriptures muſt be ſupplied by peecing it out with traditions. Cenſ. Col. 220. Contrary to a Lawe in Moſes. Deut. 4. 2. Thou ſhalt not adde to the wordes which I ſpeake to thee, neither ſhalt thou take from them.

6 The holy Scripture is a noſe of waxe. Cenſ. Col. 117. Contrary to the wordes of Dauid, The law of the Lord is perfect, conuerting the ſoule. Pſal. 19. 7.

7 The reading of the holy Scripture is not onely not profitable, but many wayes very hurtfull to the Church. Cenſ. Col. 21. Chriſt deliuereth a cōtrary note, Mat. 22. 29. Ye erre, not knowing the Scriptures, nor parte of Chriſtendome, or heatheneſſe, vpon lyke aſsignation, I doubt not (as I ſayde before) but that hee was more readie and ioyous to bee ſent into his owne countrey. But what authoritie hath the Pope to ſend out ſwarmes of Ieſuites into all the worlde? Are they not content falſely to make him Peters ſucceſſor and head of the Church, but that they will alſo allowe him to apoynt theſe newe Apoſtles, to goe out into al ye worlde, namely theſe Ieſuites, enemies to the doctrine of the true Apoſtles: yea, and that in nūber not ſo fewe (I thinke) as xii. hundred for xii. becauſe he would haue more to pull downe, then Chriſt ſent abroad to build vp withall?

3 His aſſigned charge is laide downe in the third article, which is, of free coſt to preach the Goſpell, and miniſter the ſacraments. Cunning wordes to cloke an euill matter. For he ſpeaketh in words fit for the Goſpel, to auoyd the vſuall and proper ſpeaches of his Popiſh prieſthod and order, that are full of derogation agaynſt the trueth. For they preach not the Goſpell, but againſt the Goſpell, in the traditions and ordinances of the Pope. Their miniſterie of the Sacramentes is the ſaying or ſinging Maſſe, and corrupt baptiſme, with other actions which they call Sacraments, but are none by any warrant out of the word of God. For in their definitions of theſe other fiue falſly named Sacraments, they ſurcharge their margents with great ſhewe of proofes,Catechiſ. Caniſii. but almoſt all are authorities of men: there are very fewe places of ſcripture quoted, and thoſe manifeſtly peruerted. The wordes that folowe in his charge, To inſtruct the ſimple, reforme ſinners, confute errors, and in briefe to crye an alarme ſpirituall againſt foule, vice and proude ignorance, howe great ſhewe doe they make in the monſter.Cic. offic. 1. Tullie noteth thoſe byers and ſellers that gayne but litle, except they lie much.Apo. 18. 11. Euen ſo theſe marchants that bye and ſell with the woman that ſitteth vpon many waters, in whoſe forehead this name is branded,Apoc. 17. 5. A myſterie: Great Babylon, the mother of whoredomes and abominations of the earth: they gayne nothing but by their ſhameleſſe lyes. For that which they ſet out to ſale for inſtruction, is deſtruction touching the fayth: their reformation is a deformation: and in their kingdome it may ſeeme waſte labour, ſeeing they haue a ſhorter way to woorke, in blotting that out ſpel. He hath taken vpon him a ſpeciall kinde of warfare vnder the banner of obedience. If it be of obedience to God vnder Chriſtes banner, it is common to all Chriſtians: if it be of obedience to ſome new falſe Apoſtleſhip of the Popes creation, it is as much diſobedience to God, as it is obedience to thoſe monkiſh ordinances. What plaine dealing then can this be? Vnder the title of the glorious banner of obedience, the Ieſuite recommendeth to the Lordes of the Counſell his diſobedience to God, his diſobedience to the trueth, and obedience onely to his Fathers, chiefely ye Pope,2. Theſ. 2. 4. the moſt blaſphemous enemie of God,His bulles. & moſt open enemie to her Maieſtie both in his conſiſtorie,His forces in Ireland. & in the field.Iere. 7. 22. Obedience acceptable to God is according to his word,Mat. 15. 9. not according to ye traditions & ordināces of mā. As for ye Pope, he holdeth vp a bāner of rebelliō alwaies againſt ye kingdō of Ieſus Chriſt: & many times alſo againſt ye kingdome of Princes. Vnder this banner he hath lately placed theſe Ieſuites wt ſome armour, finding all other vnlettered and idle Monkes & Friers, not ſo fit for ye campe, as for the cloiſter. If this votarie hath reſigned great intereſt, or manye poſſibilities of welth, honor & felicity, (as he pretēdeth) thē the iudgemēt of God was ye heauier againſt him, yt he ſhould ſell all he had, not to bye the precious pearle recōmēded by Chriſt,Mat. 13. 46. but to purchaſe the marke of the beaſt deliuered by Antichriſt.Reuel. 13. 16. For yt was not the way to make a friend of vnrighteous Mammon, but ſo to forſake ye bleſſings of this life, that thereby he forſooke alſo ye bleſſings of the life to come: except the ſerpent obteine mercie, & caſt his ſkin. Neuertheleſſe this vngodly loſſe is alledged as a great gaine to his euill cauſe.

2 The ſecond & third article are one in effect: for the ſecōd in ſubſtāce doth only & out of order make mentiō of the place where he is to exerciſe his charge, before the charge be expreſſed. To folow him & his order, in this article he mentioneth his returne into England, as for great good: but paſſeth by his departure thence with ſilence, as carying a plaine note of much euil. He taketh his voyage from Prage to Rome, and thence into England being commanded by a warrant from heauen and an oracle of Chriſt. Great wordes emporting a great ambaſſage. But leaſt any ſhould take it, that hee receiued his warrant in a dreame, or hearde a voyce in deede out of heauen, he expoundeth him ſelf, yet with wordes doubtfull, as oracles among the Gentiles were wont to ſpeake. For whether hee vnderſtande the generall Prouoſt of the Ieſuites onely, or whether hee vnderſtande the Pope him ſelfe, it is ſomewhat doubtfull. If he meant not the generall Prouoſt of the Ieſuites, (which I rather thinke) then hee auoyded the name of Pope, as iuſtly odious euery where for his abominable ſuperſtitions, pride, and tyrannie ouer mens liues and conſciences: but in England moſt of all,His moſt inſolent and malicious Bull. 1569. anſwered by M. Bullinger for that he hath againe and againe throwen out his thunderbolts of curſe both againſt the Prince, and agaynſt the people. Wherin, by the way, let vs looke to the effect of thoſe curſes. Did not ye Lord turne them into bleſſings? Did it not appeare euen to the Papiſts howe vnderſerued the curſes were, and howe litle the blaſphemouſly ſuppoſed omnipotencie of the Pope can doe? Was not Salomons Prouerbe iuſtified in thoſe Bulles?Prou. 26. 2. As a byrde wandreth, and a ſwallowe flyeth away, ſo doeth a curſe that is vnderſerued.

But to returne to ye doubtful ſpeach, whether he meant the Pope, or the Ieſuites maſter, what blaſphemie is it to attribute ye authoritie of a warrant from heauen, and the voyce of Chriſt, to a man whoſe breath is in his noſtrelles, and whoſe ſinnes reach vp to heauen, calling for vengeance? Doe we now perſwade and preach men?Galat. 1. 10. or rather, as the Apoſtle ſaith, Ought not euen the Apoſtles themſelues to preach Chriſt Ieſus ye Lorde, and them ſelues ſeruantes?3. Cor. 4. 5. Saint Paul woulde not preach otherwiſe then the Goſpel, no not at the voyce of an Angell from heauen:Galat. 1. 8, 9. and theſe come to preach Antichriſtianitie at the voyce of the man of ſinne. Therefore, how are all men, eſpecially they whom the Lorde hath exalted to his place of iuſtice, howe are they to take diligent heede of theſe men, and of the matter they bring, much more dangerous thē the former buls? If the Popes worde be to them a warrant from heauen, and an oracle of Chriſt, then at his word they muſt inuade kingdomes, throwe downe eſtates, change gouernementes, roote out the Goſpell, and plant ignorance, with all other their beggerly and wicked ſuperſtitions that accōpanie the Popiſh doctrine. It foloweth that the Pope is alwayes reſiant at Rome: but ye Ieſuite muſt remember that hee may remooue his chaire to Sibyllas denne, or any other place by the doctrine of the Ieſuites. As for his readie mynde to haue gone ioyouſly into anie the power of God.

8 That the righteous mā liueth by ſaith, he hath it not in Chriſt, but by his owne workes. Cenſ. Col. 118. A contrary place in Paul. Rom. 11. 6. If righteouſneſſe bee of workes, it is no more grace.

9 Men doe ſurely hope that euerlaſting life ſhalbe giuen them, but they do not beleeue it: now hope often faileth, otherwiſe it were no hope. Cenſ. Col. 108. A contrary place. Heb. 6. 19. Hope is ye ſure anchor of ye ſoule: & Rō. 5. 5. Hope maketh not aſhamed.

10 The Scripture in deede neuer teacheth the inuocation of Saints, yet we muſt beleeue, receiue & hold it Fol. 230. Contrary to this is the place. Eſai. 63. 16. Thou art our Father, and Abraham knewe vs not: and Iſrael was ignorant of vs.

11 Chriſt neuer ſaid to the lay men, Do this, in the remēbrance of mee. Fol. 302. S. Paul doth plainely confute this. 1. Cor. 11.

12 Traditiōs are of equal authoritie with the worde of God: we muſt beleeue them, thogh they be manifeſtly againſt the ſcripture. Fo. 230. Cōtrary to this ſaith Chriſt, In vaine do mē worſhip me, teaching doctrines that are but the traditions of men. Mat. 15. 9.

13 We muſt worſhip the image of Chriſt with like honour that wee doe the holy bookes of the Goſpel. Fol. 66. Againſt this ſaith S. Paul, 2. Cor. 6. 15. What agreement is there betweene the Church of God and Idoles?

Theſe and many other blaſphemies doe the Ieſuites maintaine. There is not a ſpider, nor a ſpiders web in any corner of the Popes breſt, but theſe Doctors will hold it no leſſe holy, then that which commeth out of Chriſtes breſt. But doe not euen the Papiſts that know theſe things, eaſely ſee, how the Ieſuites in theſe doctrines bewray the ſpirit of Antichriſt,Apoc. 16. 14. that went out into all the world to deceiue and deſtroy? Surely none can ſee,Acts. 16. 14. except the holye Ghoſt open their heart:Gen. 19. 16. none can depart out of Sodom, except the Lorde doe drawe them. Although I haue bene long in this matter, yet for a further diſcouery, and for plaine warrant that the ſect of Ieſuites is moſt wretched, at the ende of my anſwere I haue added a trāſlation of a booke,Colloquium Ieſuiticum. wherein ye ſect is notably diſcouered by a teſtimonie out of their own heart.

Nowe to returne to Campions wordes: He hath bene a Ieſuite theſe viii. yeeres. A long time to ſee ſo many enormities, & in al ye ſpace not to returne from them to the Go-ſpel, with a ſhort pardon, which cannot be rooted out but by much preaching. Their confutation of errors is in deede a confutation of the trueth, and a confirmation of lies, as appeareth nowe more then the lyght of the Sunne at noone. For as the Apoſtle ſpeaketh of them,2. Tim. 3. 8. They ſhall preuayle no longer: their madneſſe is made euident to all men, as the inchantment of Iannes and Iambres. As theſe withſtoode Moſes: ſo the Ieſuites reſiſt Ieſus Chriſt, & the lyght of the Goſpel, men full of ambition in their corrupt mindes, and enemies to the Croſſe of Chriſt. That he thinketh his poore countreymen abuſed with proude ignorance, I maruell what hee meaneth to blame ignorance in any. For we that profeſſe the Goſpell, lament and crye out againſt ignorance: our aduerſaries they alwayes haue made much of it, as the mother of deuotion: yea euen the moſt famous order of the Franciſcan Fryers, that extol Francis their Father, and their order aboue the heauen of heauens, they haue a rule that the vnlettered among them ſhoulde not care to learne letters. But the Ieſuites, they profeſſe and teache knowledge. Let vs ſee, what knowledge, and for what cauſe. It is the very ſame knowledge which ye ſerpent performed:Gen. 3. 1. who promiſed the knowledge of euill, to take away the knowledge of good: who promiſed life, and brought in death. Therein alſo the cauſe appeareth: for this maſter promiſeth to roote out proude ignorance, minding in deede to roote out the fyncere knowledge of the Goſpell,Rom. 1. 16. which is the power of God to ſaluation. Here the Ieſuite moſt wickedly calleth the knowledge of the Goſpel, ignorance: and the ſtedfaſt confeſſion of our faith & hope that wauereth not,Hebr. 10. 22, 23. he termeth pride. But Poperie, which this rooter out of the Goſpell woulde plant in place thereof, is in deede proude ignorance, and a treading vnder foote of ye blood of Chriſt. For it proudly refuſeth to heare, and reioyceth to bee without vnderſtanding. Therefore Poperie is that proud ignorance that muſt not reenter, and the diſeaſe therof remaining in many, is that which muſt be more & more rooted out. For, though it promiſe all good things, what one good thing can that religiō bring, which ioyneth the merittes of man with the merittes of Chriſt, which matcheth, or ouermatcheth the worde of God with traditions, the commandement of God with the countermaund of the Pope, the Temple of God with Idoles? Which doctrines and many other are the doctrines of men, as contrary to ye holy worde of God, as is darknes to light, & infidelitie to faith in Chriſt Ieſus. What, I ſay, can the Ieſuites religion bring, but ſome vnbleſſed bleſſings of a mā, which draw after them the euerlaſting curſes of God? The ſunne of righteouſnes, that ſhineth into our hearts, being thus taken awaye, this Ieſuite would bring vs to ſome knowledge of the woman that is arayed with purple & ſcarlet,Apoc. 17. 4. & ouerlaid wt gold, precious ſtones, and pearle. Which woman is ſet out vnto the carnall eye, & ſenſe, by ſuch allurements to recouer ye kings of ye earth her old louers, that ſhe may make thē drunken againe with her cup of fornications. Therefore in the bowels of Ieſus I beſeech all my deare countrey men not to be deceiued by this Ieſuite, who bringeth into Englād a worſhip cleane contrary to the worſhip of God. For Gods worſhip is in Spirit and trueth:Ion. 4. 23. 24 and poperie is in gold and ſiluer & pearle, and crucifixes, and Agnus deis, all for the eye, and to ſnare the heart of a carnall man, bewitching it with ſo great gliſtering of the painted harlot. It is alſo in all kynde of muſike to fyll the eare with delight, and in all excellent perfumes to pleaſe the ſmell. Theſe and all the reſt are carnall intiſements, to quenche the Spirite, bewraying that Poperie worketh in vs, not a feeling or iudgement of Gods ſeruice in Spirite, but of fleſhly pleaſures, to cary vs away to the fornications of that ſtrumpet of all the worlde. Nowe as Popery is not a worſhip of God in Spirit, ſo is it not ioyned with any worſhip of God in trueth, but in ye canons & decrees of men, who, to rayſe vp their owne kingdome, goe about to throw down both the kingdome of men, and (which is their chiefeſt practiſe) the kingdome of Ieſus Chriſt. Therefore it was too broade to charge the Goſpel nowe preached, as an abuſing of his poore countreymen: whereas he himſelfe ſeeth wherewith they are many of them abuſed from Rome, and by theſe cloſe meſſengers from thence: namely with moſt fooliſh and beggerly traſhe, as Bulles, pardons, holie graines, copper pieces of Agnus dei, with ſuch other childiſh inuentions, wherein (if a ſtrong ſpirit of error did not reigne in ſome) I maruell that the beggerlineſſe and follie of their religion is not more eſpied and had in a perpetuall deteſtation.

4 The fourth article doeth ſhew as much trueth in his words, as is in his religiō. For in wordes hee doeth openly deny that which is moſt apparant in his doinges, and moſt neceſſary for his cauſe. He neuer had mind, and was ſtreightly forbidden by his father that ſent him, to deale in any reſpect with any matters of ſtate, &c. Here he doeth earneſtly affirme that which muſt not be beleeued: here he doeth perſwadingly craue that which muſt not at al be giuē him. He would be thought no enemie of the ſtate, no dealer with the common wealth or policie: & rendreth a reaſon, (if you wil beleue him,) It apperteineth not to his vocation: and from it he doeth gladly eſtrange, and ſequeſter his thoughtes. But all theſe wordes are as if a man woulde manifeſtly wounde his neighbour to the heart, and yet in the deede doing cry out, ſaying, I doe not ſo much as thinke him any harme. For he that ſmiteth our religion, woundeth our common wealth: becauſe our bleſſed eſtate of policie ſtandeth in defence of religion, and our moſt bleſſed religion laboureth in the mayntenance of the common wealth. Religion and policie in Englande are, through Gods ſingular bleſſings, preſerued together in life, as with one ſpirite: hee that doeth take awaye the life of the one, doeth procure the death of the other. Neyther can any Ieſuite from Prage or Rome, come ouer to confute and alter religion, but hee muſt attempt the change of the ſtate, to the lamentable deſtruction of the lande. Hee can not agayne bring in the Pope, but he muſt take awaye from her royall Maieſtie, her iuſt ſupreme ſoueraintie, and depriue her at one clappe of the authoritie ſhee hath ouer all perſons and ordinances. She muſt haue nothing to doe with the bodie or goods of the Clergie (as they ſpeake:) ſhee muſt ſeeke a reconciliation from the Popes curſe: her chiefe lawes muſt bee no lawes: the preſent gouernement, that I may not ſaye the preſent gouerner, muſt bee changed, a newe eſtabliſhed, and made ſubiect to the checke of the Prieſt of Rome. Notwithſtanding this man that woulde ouerthrowe all, woulde make vs beleeue his purpoſe is to touche nothing. Becauſe he caryeth no ſworde, he woulde hee thought to cary no weapon. But is not one trumpet worſe then many ſwordes? What manifeſt diſſimulation is then in the champions wordes? what playne contrarietie? But it is no new thing: for his whole pamphlet is full of ſuch monſterous contrarietie, while hee deliuereth humilitie in ſhewe, but pryde in deede: agayne, while he vttereth the words of ſwelling pryde, hauing no matter but vile and baſe. But Antichriſt and his miniſters muſt needes learne of their father his chiefeſt leſſon, which is to lye, that the ſaying of Chriſt may appeare,Iohn. 8. 44. Satan is a lyer, and the father of lyes. As for his reaſon, that thinges of policie appertayne not to his vocation: although it bee true in deede, yet it is ſo ſayde onely to couer his purpoſe, which is to the contrary. For appertayneth it to Saunders in Irelande by the ſame oracle, and doeth it not appertayne to Campion in England? Surely it doeth apperteyne aſmuch but the open attempt is not ſo ſafe. Therefore it commeth here to bee conſidered, that the oracle hath a double heart and a double tongue, ſet at large to denye or breake euen an othe made to one, not of his ſect, and euermore to ſay and vnſaye, to promiſe, and breake promiſe, as may make moſt for his deuiliſh practiſes.

5. Now foloweth ye execution of his meſſage, wherein he aſketh with ſhewe of great humilitie, the thing that bewrayeth his ſingular 〈1 page duplicate〉 〈1 page duplicate〉 pride. For he aloue profeſſeth with a chalenge in all knowledge, touching his cauſes, to encounter with all ſortes of learning, and learned men: and againſt them, notwithſtanding their ſtrength, and the ſtrength of their cauſe, to prooue the moſt weake and languiſhing title of Popiſh religion. And before whom? Not before ſome fewe in a corner, but in the light & preſence of this renowmed eſtate, ſo enriched with ſingular giftes of learning, experience and iudgement: namely in the preſence of her honorable Counſell, before the Doctours, Maſters, and choyſe men of both the Vniuerſities: and thirdly before the lawyers ſpirituall (as he ſpeaketh) and temporall. But let vs further examine what hee vttereth. In this place the Ieſuite a man profeſſing ſo great knowledge knoweth not himſelfe, he remembreth not in this article, what he ſolemnly proteſted in the former. For there he affirmed that he minded not, that he might not in any reſpect deale with matters of ſtate: but now as hauing his will altered and a ſecrete diſpenſatiō againſt the charge of his fathers, he wil diſcourſe of religiō ſo far as it toucheth the cōmō wealth & their nobilities. But out of the abundāce of the heart,Mat. 12. 34. doth the mouth ſpeaketh, & the pen writeth. It foloweth, wherof he maketh moſt account, to try the matter out with the doctors, & maſters of ech vniuerſity. What he bringeth from a newe forge, I may more eaſely geſſe, then determine. But if it be no more, then his maſters of theſe & all other vniuerſities haue brought already into their bookes & diſputations, it is nothing yt long agoe hath not bene confuted. It may be, not hauing better reaſons, he preſumeth of him ſelfe that he hath fayrer colours then they had, and a ſtronger ſpirite of illuſion to deceiue and cary away ye preiudicate & inconſtant hearer againſt reaſon. The manifolde waies he promiſeth to cōuince by, are profes inuincible, ſcriptures, &c. If he can prooue his cauſe by inuincible ſcriptures, it is ſufficient: there neede no further proofes. But if he alledge ye ſcriptures for his cauſe,Mat. 4 6. as ſatan did, & as heretikes doe, vſing ſome of the words, & leauing the fulnes of the ſentence, or peruerting ye words to another ſenſe then the holy Ghoſt deliuereth, then ſhall he preuaile as Satan did, and his reward ſhalbe among the falſe prophetes.Councils. Fathers. Stories. As for Councils, Fathers, and ſtories, they are rather witneſſe one to another of ſome contrarietie, and all witneſſes of ye time, howe corruptions crept into the Church, then authentical iudges in cauſes of religion. Neuertheleſſe we haue (if we woulde vſe thē) in their true allegation, matter ſufficient to confute yt which the Ieſuite hopeth to confirme by falſe allegation. Touching places in the fathers to the contrary, ſome of thē are alredy condemned of baſtardie, being places manifeſtly forged: other not gyltie of forgery, howe great ſo euer the authors of thē were, yet it is euident they were but men: & that the word of God alone hath credit of & for it ſelfe:2. Tim. 3. 16. Pſal. 119. 130. that ye word of God alone is ye touchſtone, & fining pot yt ſheweth ye leaſt corruption, the leaſt cōmixture of corruption: much more the palpable errors of ye new Ieſuites. Moreouer for the latter Councils, becauſe ye Pope reigned ouer thē, he, being now arraigned, is no lawfull witneſſe in his owne caſe. And becauſe theſe Councils make warre againſt the authoritie of Gods word,Eſai. 11. 4. 2. Theſ. 2. 8. ye Spirit of ye Lordes mouth, which is his word, ſhal proceed more and more to conſume them. Afterwarde the Ieſuite, not ſo carefull to performe, as to moue great expectation by promiſe, draweth mē to looke for profes of his religiō, where profes are no more to be founde, then a ſure foundatiō vpon the ſande, or a place of light in the kingdome of darkenes. So impoſſible are the things that now he vndertaketh. For among other proofes, he vndertaketh to auow ye faith of the Catholike Church, by naturall and morall reaſon, which are two great enemies of true religion, & two great nourſes of Atheiſme and hereſie. The Apoſtle teacheth this, that the naturall man can not diſcerne the thinges of God,1. Cor. 2. 14. they ſeeme fooliſhnes to him. Dauid finding the rebellion and ignorance of a naturall heart,Pſal. 51. 10. craued a cleane heart to bee created within him, and a newe ſpirit: newe, not onely in affections, but in vnderſtanding, that hee myght learne the iudgementes of God. For want of this heart,1. Kin. 11. 5. 1. Kin. 3. 12. Salomon was a ſtranger from God a long time, notwithſtanding he had a natural and morall wiſdome aboue any that euer reigned in Ieruſalem.Mat. 16. 16. Peter coulde not receiue the reuelation of fayth from fleſh and blood: but this Ieſuite can deliuer it from thence. Therefore the religion which Ieſuites woulde plant againe in England, is not according to ye holy Scriptures giuē by inſpiration of God,2. Tim. 3. 16. but according to the carnall ſenſe of vntaught men, which muſt haue gods to goe before themExod. 32. 1. that is, they muſt haue a religion allowing gods, & images, & worſhippings in ye feeling and wiſdome of a naturall man, that can not looke with the eyes of fayth vp into heauen: nor with ſpirituall iudgement into ye great myſterie of godlineſſe conteined in the holy ſcriptures.1. Tim. 3. 16. Laſt of all this chalenger, as one brought vp in ye Innes of court, & at Padua in the middeſt of ſpiritual lawyers, vndertaketh to iuſtifie his ſaid faith by commō wiſdome of law, ſtanding yet in force & practiſed. Wherein againe he promiſeth to paye out that, which he neuer receiued in. But if he hath borowed ſomewhat out of the lawes to ſaue his credit, let vs examine howe farre it may go for paiment. Among other lawes he relieth moſt vpon the Canon lawe,Canon lawe. and ſome ſuch fragments thereof as yet he thinketh to ſtand in ſome force. To ſpeake therfore of the Canon law, many matters therein are ſo groſſe, that euen many Papiſtes, which otherwiſe haue a harlots forehead, cā not read them without bluſhing. Neuertheleſſe, out of a ſea of ſuch abſurdities, there is a booke extant,Sententiae Halleri ex decretis canon. collectae yt hath gathered many notable places to proue aboue thirtie poyntes of our religion. This was the iuſt iudgement of God againſt the Popes, that they ſetting downe wicked canons, ſhoulde not remember to take away ye good. Nowe for ſo much of that law as is in practiſe, if it be not pure, let not the worlde maruaile, if in purging the Church from ſo many abominations wherewith the aduerſaries had in all places and ſo long time together defiled it, ſome ſmall matter remained not ſwept away and caried out with the reſt.Common lawe. As for the poſitiue lawes of the lande, wherein alſo the Ieſuite woulde ſeeme to haue knowledge and matter for maintenance of his popiſh ſuperſtitions, they make wonderfully againſt him. I ſpeake not this onely in reſpect of the moſt godly lawes made of late vnder King Henrie the eyght, her Maieſties father of noble fame, or ſince vnder the Joſias of theſe ages King Edward the ſixt, and in the moſt bleſſed and proſperous raigne of her Maieſtie: but lawes made in the time of Edwarde the firſt, Richard the thirde, and ſome others before and after.A treatiſe of the ſupremacie. Alſo ſermōs and bookes by Tunſtall, Gardiner, Bonner, and other papiſts againſt the Pope. For euen theſe haue made auncient lawes (as appeareth by a booke written onely of this argument aboue fourtie yeeres ſince) to abandon the Popes authoritie: which head of the Popiſh Church being taken away, the body can not remaine but as a dead carkeis, that muſt haue preſent buriall: or remaine as one of ye antique images of Rome, that hauing loſt the head, yet is highly eſteemed onely for antiquitie.

6 In the ſixt article firſt he ſheweth how litle power he hath ouer his tongue, or ouer his pen. For being loth to ſpeake any thing that might but ſounde of an inſolent brag or chalenge, yet hee doeth moſt inſolently bragge more then any, and chalenge more then all. For what one man hath made ſuch a bragge, or ſuch a chalenge, as out of al ſciences againſt al men to mainteyne that that for want of maintenance is fallen, as ye Angel prophecied of ye fall,Reuel. 14. 8. & 18. 2. ſaying, Great Babylon is fallen, & the inhabitants & friendes thereof ſee her dayly fall, and there is neyther violence nor ſubtiltie that can lift her vp againe. But the Ieſuite moueth pitie, & rendereth a reaſon why he may not boaſt. He is a dead man to this worlde. Friers and ſuch like entring into their order, are ſaide to die & may make their will, which is proued & ſtandeth in force, as if they were dead. In what ſenſe he is dead, I know not. In deede as yet he can neither be founde aliue, nor dead, nor the place of his buriall. Whatſoeuer other may thinke, hee thinketh not himſelfe ſpiritually dead: but dead by reſignation of a worldly life, or danger of death that may come by iuſtice of lawe. Whatſoeuer it is, he woulde be pitied, before he commeth neere any danger. As he moueth pitie, ſo he beggeth loue for the wonderfull loue & ready minde he would ſeeme to beare towarde euery man. He offreth hayle maſter, as Judas did, & a kiſſe downe to the ground. But we muſt not beleeue words of loue from an enemie yt ſheweth malice in deede. Yet there is ſome thing in his profeſſed loue. For to treade afterward proudly vpon our heads, & to make vs kiſſe ye Popes feete, he wil in the Popes ſeruice firſt laye his head vnder our feete, & kiſſe the ground we tread vpon. O falſe ſhew of gracious lowlines! O ſeruile wordes of flatterie, ioyned with intolerable pride of a deceitfull heart! For to whome is not ye notorious pride, & hideous crueltie of Antichriſt knowen? It foloweth to ſee how ſoone & ſuddenly a double minded man ſheweth him ſelfe inconſtant in all his wayes.Iam. 1. 8. He that in one line abaſeth him ſelfe to the duſt, in the next exalteth him ſelfe againſt heauen. He nowe pretending the defence of the maieſtie of Chriſt, and yet intending to defend ye tyranny of Antichriſt, doeth diſplay his courage, his affiance, his aſſurance, his euidence, ſo impregnable, that no mā may encountre with him. As before he promiſed to crye a falſe Alarme againe ſinne, ſo nowe in preſumption of himſelfe he ſoundeth the victory, and proclaimeth a triumph, and that before he hath ſhewed his face in the field. If thoſe wordes did no more tickle the Papiſts that beleeue all and receiue al from Rome, then they doe vs, who examine ſpirites by the worde, he might haue reſerued them for a fitter time, and a better place. In a good cauſe, it is good alwaies to be bolde, to haue ſingular affiance in the gratious fauour of Ieſus Chriſt. On the other ſide in an euil cauſe to truſt to a broken reede of Egypt, is a double folly, & bringeth a double miſchiefe: firſt an ouerthrow in the attempt, and afterward the ſhame of an euill matter. Moreouer, for an enemie of the kingdome of Chriſt to call Chriſt his King, and to borowe his name to iuſtifie a foule enterpriſe, it is nothing elſe, but to ſinne the ſinne of them that ſweare,Iere. 5. 2. The Lord liueth, and yet deceyue. For therein the offender maketh the Lord of hoſtes a witneſſe,Ioſh. 7. 10. & a reuenger of his impietie. In the wordes folowing (if his heart varyed not frō his pen) he maketh account to haue very fauorable readers, that will beleeue ſo great matters in ſo ſlender a man.Papinianus. Ael. Spartianus in vita Caracalli. For, as one ſayde of another matter, It is eaſier to commit murther then to defende it, ſo is it eaſier to fal into the error of Poperie, then to mainteyne it. Neuertheleſſe this chalenger doeth ſo vndertake the maintenāce, as if nothing could be replyed againſt him. And not contenting himſelfe to ſay, The Proteſtants cannot anſwere, he doeth in ſpitefull wordes of diſgrace eaſe his ſtomacke of much gall againſt the preachers and againſt their pulpits: againſt the hearers, and their vnlearned eares. His impreſſions of malice are ſo ſtrong, and the opinion conceiued of his owne ſufficiencie ſo great,Horatius: Quid dignū tanto feret hic promiſſor hiatu. that he vaunteth, ſaying, I know perfectly that no one Proteſtant, nor all the Proteſtants liuing can mainteine their doctrine. They haue mainteined it by the word of might and trueth againſt all the aduerſaries in writing and ſolemne diſputation, as hath bin noted. And can they not now mainteine it againſt one man, but of eight or nine yeeres ſtanding in his profeſſion, as litle in deede, as he is great in his owne conceipt? Yes, ye meaneſt of many by ye grace of God can mainteyne it, and ſhall preuayle. And if our aduerſaries wyll looke into our defences already publiſhed, they ſhall ſee the defence of our religion ſo great, and the cauſe ſo manifeſt, that I may truely vſe theſe wordes againſt the chalenger on the otherſide, No one Ieſuite, nor all the Ieſuites liuing ſhall be able to anſwere that that is written, or to roote out that which is planted. We face not men downe in our pulpits (which is his foule reproch againſt our holy exerciſe of preaching) but wee labour by the powerfull worde of God to bring all men to the knowledge and obedience of the trueth. As for our kingdome of Grammarians, againe I vnderſtande not his taunt. Wee prayſe God for the knowledge of many tongues by many Grammers: and for the knowledge of Grammer, that leadeth into further vnderſtanding: and theſe gifts wee vſe to the glory of God, and the confutation of your religion. If his taunt was to note, that we want other good artes, & haue onely ſome ſwaye in Grammer, herein alſo he is gyltie of a falſe and ſpitefull accuſation. For we can make proofe that the Lorde hath giuen vs of the ſpoiles of Egypt, of Arabia, of Iewry, and of Rome. But it may be he noteth it, that many nowe rule in the Church, that in times paſt haue ruled onely in Grammer ſchooles. I graunt that ſome fewe ſuch are amongſt vs: but ſuch profitable and ſufficient teachers of men, that it were pitie, they ſhoulde any more teache children. Nowe let vs paſſe from his ſcoffes, and come againe to his vaunts. The Campmaſter hauing with Rabſhaketh denied the arme of our God to be able to deliuer vs,2. King. 18. 30. and condemning our cauſe before it bee indited, doeth notwithſtanding craue the combat with all and euery one of vs, offering the beſt welcome to him that commeth beſt furniſhed. I anſwere, Theſe are wordes. The prouerbe maketh it a vayne fight to fight with a ſhadowe: but wee haue not ſo much as his ſhadowe for a meaſure of the Champion, or for an argument that hee is at hande. But as already he hath vaunted of the vniuerſalitie of his knowledge, ſo nowe he ſetteth out the vniuerſalitie of his powers, making him ſelfe a monſter that hath infinite perſons to ſtand it out, infinite eares to heare, and infinite tongues to anſwere all and euery Proteſtant. Can hee ſpeake wiſely in a ſuddē diſputatiō, that vttereth folly in a premeditate and weightie letter? will he looke to win, that knoweth not how to make his match? The laſt point of ye article is his proteſtatiō of ioy to meete with no vnarmed enemie: but the better we come furniſhed, the better welcome. We haue nowe heard more then ynough of his ſelfe liking: more thē needed of his chalēge, wherin hitherto we finde nothing hard, but yt which he doeth not brag of: namely where to finde him. For ſome will beare me witneſſe, it is harder to finde him, then to anſwere him when hee is founde. But theſe wordes are deliuered to draw credit to himſelfe and his cauſe: alſo to caſt diſcredit vpō vs, and our religion: Wherein he doeth ſtill affirme the concluſion that ſhoulde be prooued. It is not ynough for a Ieſuite, or for the oracle of the Ieſuites to affirme, except proofes appeare. But we muſt tarry till the Champion come to the liſtes.

7 In the ſeuenth article he ſpeaketh good words & true, touching the ſingular graces of God, wherewith he hath enriched her Maieſtie in noble giftes of nature, learning & princely education. It is very wel if you thinke thus duetifully in your heartes, and ſpeake ſo reuerently of her Maieſty abroad, and in your ſecret prayers. But why do you paſſe ouer the grace of graces in her, which deſerue perpetuall honor: namely her godly zeale and knowledge, in profeſſing & publiſhing ye glorious Goſpel of Ieſus Chriſt, & in abandoning your popiſh ſuperſtitions? Why moreouer did you not yeelde to her highnes al thāks frō the heart, for her exceeding clemencie, by the which many of you liue, & yet ſhew your ſelues vnworthy of ſo great mercie? If the giftes of enemies be giftleſſe gifts (as the prouerbe noteth) what are the bare words of them that are more diſloyall in deede, then they can ſhewe themſelues loyall in wordes? But be it knowen to you, that her Maieſtie by her rare giftes which you acknowledge, woulde eaſily ſee your flattering hypocriſie, and your groſſe preſumption of her readineſſe to incline, or rather to decline to you: and moreouer readily iudge of your ſandy foundatiō, and vntempered morter, if either your letters were worthy the leaſt reading, or your ſelfe meete for any place in her moſt honorable preſēce: Your faire light woulde be dimme in the brightneſſe of her wiſedome, your good methode would appeare to haue a great maime at her learned conſideration, & your playne dealing would ſhew it ſelfe plaine dallying with Gods cauſes, if in the ſingular dexteritie of her iudgement, ſhee were preſent at your diſputatiō or ſermōs to giue ſentence. Therefore let mee heere once chalenge and charge ye chalenger, that he did ſo far breake out into ſeditious and diſloyall ſpeach, as to offer that wrong to her Maieſtie & wiſdom, in ſuggeſting to her ſubiects, that ſhe can be remoued with a ſhaken reede, who was not moued in the cauſe, at the earneſt ſutes, and threates of mightie Princes. Wherein as her Maieſtie hath receyued a notable prerogatiue of Gods fauour, and hath ſingular cauſe to reioyce before him in the peace of conſcience, that paſſeth al vnderſtanding: ſo ſhe hath made proofe to the worlde, that ſhee is reſolued for the happy cōtinuance of that, which hath had ſo happie and manifold bleſſings, and promiſeth more and more, till we come to the fulneſſe thereof for euer.

As for her Maieſties loue to her people, and their moſt dutifull loue and ioye to her againe, it requireth no Popiſh Doctor or doctrine to alter it: being already eſtabliſhed in the knowledge of the Goſpel, which worketh the effectuall bonde of peace and perfection in Prince and people.Epheſ. 4. 3. Col. 3. 14. Therefore the ſecond poynt of this article is as preſūptuous as the firſt. The firſt in drawing her Maieſties excellent iudgement and zeale of Gods houſe into doubt of alteration vpon a diſputation or a few ſermons: the ſecond in calling her beſt proceedings into accuſation as hurtfull to the Realme. But it is not the Goſpell that hurteth the realme: it is you, ye Papiſtes, and your religion that hurt it, and would bring it to miſerable deſolation, to ſet vp agayne your abomination. Yea many yeeres ſince you had done it, but that the Lord, of mercy and iudgement, ſtriueth whether he may ſhew greater tokens of his gracious fauour to her Maieſtie & the land, or indignation to you, and your moſt wicked attemptes, in diſcouering from time to time ſo many of your ſecrete conſpiracies and deepe practiſes: and in meeting ſo happily with your open rebellions and inuaſions. In the wordes following, the chalenger doeth trippe himſelfe, for hauing preſently before prayſed her Maieſtie, nowe correcting himſelfe, he doth vtter his griefe agaynſt her, that hee and his confederates are oppreſſed, and finde not equitie at her hande. O vniuſt complaynt, that I ſaye no more. Her mighty arme and ſword hath not bene ſo heauie, as the little finger of thoſe that perſecute the Church. Therefore, if mine aduiſe may be taken in good parte, I woulde wiſh you that are ſo great oppreſſers, except ye were oppreſſed, and namely you Ieſuites (who notwithſtanding the ſaluation ſignified by the name of Ieſus, which you take, yet you are the bellowes to kindle and increaſe the fire of perſecution more then any, in all places where you can preuayle) not to complayne of oppreſſion, leaſt it be redoubled vpon you, and yet without breach of equitie.

8 From preſuming of her Maieſties pliableneſſe to their ſide, he returneth to her honorable Counſel in the ſame maner & meaning. For attributing to them the prayſe of nobilitie & much wiſdome, and drift in caſes moſt important, he notwithſtāding promiſeth himſelfe without doubt (as hauing ye diſpoſition of their hearts in his hande) that they alſo will at laſt for their own ſoules, & for many thouſand ſoules that depend vpō their gouernmēt, diſcoūtenāce the religiō, & hearken vnto Papiſtry. He would not beforehand make this promiſe, & (which is his chiefe purpoſe) drawe the multitude to expect backſliding in their honors, if he did not highly eſteeme his owne baſeneſſe, & baſely iudge of their excellēcie. But how doth this inconſtant Ieſuite ſtill giue in one line, and take away in another? Haue her Maieſties moſt honorable Counſell wiſdome in caſes moſt importāt? & are they without wiſdome in the moſt importāt cauſe of religiō, which more thē al other cauſes, importeth them for their owne ſoules & many thouſande ſoules beſide?1. Cor. 2. 6, 8. Rom 8. 5, 6, 7 Without this wiſdom of God in the Goſpell, there is no wiſedome in the wiſeſt men of the worlde. Then the Ieſuite withdrawing from their honors this wiſdome, he attributeth to them a wiſedome which is no wiſedome, and ſo his praiſes are no praiſes. But he findeth, & in their wiſe gouernment feeleth their wiſedome to bee according to knowledge, & their knowledge ioyned with zeale, according to ye reuealed trueth, which they vnder her Maieſtie mainteine to Gods glory, & ye cutting off of Popiſh enterpriſes to the contrary. Wherefore ye ages that ſhal come after, ſhall witnes for her Maieſtie & for them, that in ſingular wiſdom, they haue reſtored & mainteined the glorious Goſpell of Ieſus Chriſt, & bleſſedly withſtoode the flatteries of Ieſuites, and the violence of the vnholy fathers army, that would in Englād ſet vp the beaſt,Reue. 1 • 8. & 18. 21. that muſt be throwen downe into the nethermoſt hel, & neuer riſe againe: whoſe feareful fall will draw with it the fall of as many as depend vpō her, & yeeld their ſeruice to her, notwithſtanding her intolerable pride & bloody fornications. Moreouer this Ieſuite writeth to their honor without regard of their honors. For as if they had no eyes to ſee, nor hearts to conſider what may be, and what hath bene ſaid for Popiſh religion, he wil now open the queſtions of religion ſo faithfully, that their honors ſhall ſee the ſubſtantiall groundes whereon the Popiſh faith is builded. Haue all other Ieſuites wanted learning? Haue euen this Champions maſters wanted ſtrength in the field, and dexteritie in their enterpriſes? To heale the woundes of the beaſt,Iob. 13. 4. are all other Phiſitions, Phiſitions of no valew?

Thus we ſee how this Ieſuite chargeth the Lordes, as not hauing their eyes yet open to ſee what religion is, and alſo noteth the wantes of his maſters, that haue not done, that himſelfe will vndertake. But to performe all theſe promiſes, he muſt not alledge the authoritie of his oracle: for the oracle himſelf may ſooner with Atlas beare the weight of the worlde vpon his ſhoulders, then mainteine ſo great a quarell, as is the defenſe of the Romiſh Church againſt the Goſpel of God: as is the maynteining of the worldly kingdome of the Pope, againſt the ſpirituall and mightie kingdome of Ieſus Chriſt. After theſe things he returneth to his ſlaunders againſt the preachers of the worde, charging them, that they huddle vp, and confounde queſtions of religion. But whatſoeuer the Ieſuite thus caſteth out in malicious & falſe termes, God bath bleſſed the preachers of the Goſpell with worthie gifts, and a pure forme of preaching, agreeable to the puritie of the Goſpel which they profeſſe. So that if our aduerſaries, & their giftes come to a right examination, it ſhall appeare to al men, that if Papiſts haue learning, ſo we alſo: if they haue order and methode, ſo wee alſo: if they haue giftes to perſwade, we much more, vpon more excellent groundes. And (which is more then all) whereas they preach men, we preache God, whereas they preache error, we preache the trueth, not according to men, but according to the foundation of the holy Prophets and Apoſtles,Ephe. 2. 20 Chriſt Ieſus being the head corner ſtone. As for Antiquitie, Fathers, Coū cils, we allowe them as farre as the worde of God doeth not diſalowe them. But if any oracle from heauen, or conſent of all the worlde, teache, or perſwade any thing, otherwiſe then we haue receiued in the word, we ſubſcribe to the ſentence alreadie pronounced by Saint Paul,Gal. 1. 8, • . and regiſtred in his holy Epiſtle to the Galathians. What kinde of new preaching theſe new Ieſuites bring, I know not: but if they followe the veine of their forefathers the auncient Friers, then I know that they wil draw byaſe, whether they huddle or no. The worlde is yet full of volumes, wherein their ſermons are penned downe, but with matter ſo ridiculous, and Latine ſo barbarous, that all bookes written to make ſport, muſt giue place to them. From charging the preachers, he proceedeth to charge ye ſway of the time, for preuayling againſt him and his. The time is neither ſhorter, nor longer, better, nor worſe in it ſelfe: therefore in this figuratiue ſpeach, he couertly chargeth the gouerners of the time. Wherein he againe vttereth his murmuring, & repineth that his golden times ſo often calculated, can yet take no place. But bleſſed be the Lord, that hath ſtretched out his arme, the ſwaye and ſtroke whereof preuayleth againſt all enemies of the kingdome of Ieſus Chriſt: and let not their praiſes die for euer, whome the Lord hath rayſed vp to be his inſtruments in ſo glorious a worke. As for the beſt blood in your bodies which you woulde ſpēd for their honors, which of them require any ſuch ſacrifice at your hande? who ſtand in neede of it? In ſo euil a cauſe, as the perſwading of error, what can it auaile? If I may againe aduiſe you, keepe it to preſerue life: it may be the Lord hath appointed a day for your true repentance, that renouncing your former workes of merite and ſupererogation, you may receiue ye loue of the trueth, and builde your faith vpon the merites of Chriſt alone,Phil. 3. 7. &c. which ſhalbe your owne ſaluation. And leaue to profeſſe loue, where you practiſe treaſon: ceaſe to promiſe the ſheading of your blood willingly, as in a good cauſe, whereas experience hath lately ſhewed that you & your confederates loſt blood in a notorious euill cauſe.In Ireland 29. Nouemb. But that was the mercy of God that watcheth ouer vs ſtill, to take the wicked in their wickednes, which mercie ſhall watch ouer vs continually, if we auoide the contempt of yt Goſpel we profeſſe, and ſhewe our ſelues thankefull to his maieſtie for ſo great mercies. Againe the Ieſuite flaunteth in words, & vaunteth of his innocent handes lifted vp to heauen euery day & euery houre, as for the good of their honours. To make your hands no fowler then they are, yet thoſe innocent handes haue written no innocent bookes: they haue caſt abroade no innocent libels: they helde out no innocent banner of Popiſh obedience in their actual rebellions heretofore in England, & preſently in Ireland. But if thoſe handes may be innocent that haue done theſe things, and moreouer crucifie the ſonne of God againe euerie day in their moſt blaſphemous ſacrifice of the Maſſe: yet when you holde vp thoſe handes in prayer, I doubt not, but it is with deſire to haue Popiſh religion reſtored, to haue the Lords of the Counſell remoued: to haue way made for you to returne frō your beggerly eſtate to the dignities and regencie of the lande. And why then doe you, that are knowen to make this prayer, and to followe your prayers with practiſes, notwithſtanding make mention of them as a dutiful and holy ſeruice towarde the Counſell. If the things ye ſeeke by prayer & otherwiſe, were good, then the prayer & enterpriſe alſo may be good: but if ye aſke the thinges that are euil, the praier is turned into ſinne: and you finde, how true the wordes of Iames are, concerning ſuch praiers and ſuch purpoſes, you aſke,Iam. 4. 3. and receiue not. But howſoeuer you pray or purpoſe, we in all trueth & loue, holde vp both our handes and heartes vnto God for you, that are in darkenes and in the ſhadowe of death, praying him in his deare ſonne Ieſus Chriſt, to caſt vpon you the light of his countenance, that you may ſee & finde that righteouſnes which S.Phil. 37. &c. Paul deſired, with the loſſe of al the other helpes & preeminences: namely, not the righteouſnes, which was his owne, which is of the lawe, but the righteouſnes which is of God through faith. This is vnfeinedly our publique and priuate praier for you, with continuall ſupplication, that God woulde make vs all ſheepe of the ſame folde, whereof Ieſus Chriſt alone is the great Paſtor.Iohn. 10. 11. heb. 13. 20. To come againe to that which followeth in the letter: he addeth the praiſe of Engliſh ſtudents beyonde Sea, ſaying, Their poſteritie ſhal not die. No more ſhall the poſteritie of Antichriſt, til they and their abominations be brought into iudgement. As for the vertue & ſufficient knowledge which they gather, I would know whether it be vertue or knowledge that cauſe them in ſome places to carie letters, & to enter into ſedicious matters priuilie: in other places to carrie armes againſt her Maieſtie openly. Other fruite of their abandoning the lande, & great ſtudies beyond ſea I heare of none, a fewe motiues excepted. In the next wordes you profeſſe better vertue, and more knowledge, if the euil cauſe were not ſtil the ſame. For in deede it is ye heauenly gift of God in our calling to deſpiſe the death of the bodie,Phil. 2. 17, 30 for the life of their ſoules, whom otherwiſe we cannot in our miniſterie bring to ſaluation. But your cauſe tendeth not to the ſaluation, but to the condemnation of thoſe whom you carie away with your carnall worſhippings and falſe doctrine. Moreouer it may be, theſe are but wordes of a vaine bragge, as hitherto appeareth. For albeit you woulde ſeeme determined, vpon your league neuer to giue ouer the Lords of the Counſel, but either to winne them to heauen (as if now they were loſt to hell) or to die vpon their pikes: yet you that haue taried ſo long, from ſo great a worke, tarie yet longer, making no haſte to come to ſo good a match. Theſe valiant & reſolute ſouldiers vnder ye Popes banner of obedience appeare not: euen this Campmaſter appeareth not. But it may be, he hath withdrawen himſelfe, to write his letters conſolatorie into Ireland, and backe againe to Rome: and among other his large offers, he mindeth to afforde vs this, that we ſhall haue ſome time to prepare for ſo dangerous a combat. To let this paſſe, that which followeth, doeth ſhew his ſpirit. For out it muſt with ful mouth and great ſound, he can no longer keepe his own counſel. It woulde be marked, and taken heede of, not for feare of the matter, but to ſee the rebellion of the men. The ſocietie of Ieſuites proclaime by their trumpet Maſter Campiō, & make it knowen, that they haue all made a league not to leaue a mā of thēſelues aliue, free from the honor of Stories Tiburne, or conſumption in priſon, til they haue ouerreached all the practiſes of Englād. Fearefull wordes threatning paper ſhot. But the weakenes of their force, taketh nothing frō the greatneſſe of their malicious and trayterous purpoſe. For if their power were as their purpoſe, ſee, I pray you, what an alteration they would ſoone worke in this land! Neuertheleſſe theſe Ieſuites that minde to leaue no way, that they thinke may eſtabliſh the beaſt, whom they worſhip, yet they vtter this traiterous branch of the vnholy league, as if it were no other thing, thē by preaching to winne men to ſaluation. But I haue largely ſhewed, that it is deſtruction that they call ſaluation. Therefore to conclude theſe matters, his purpoſe is with his confederates by al meanes to ſubdue men to the Popes bondage: and in this piece of ſeruice to preuayle, or to die vpon any daungers. A great offer for ſo ſmall gayne: a great danger for ſo wretched a purpoſe. But if the Ieſuite report the concluſion of ye league truely, when it is put in execution (which notwithſtanding they wil flee more then we cā feare) it wil not go ſo ill with the Church of God in England, as it will go wel with all other Churches. For if all the Ieſuites in the worlde bend their forces towarde England, and come to carie the croſſe, that here ſhalbe layd vpon them, we ſhalbe ouerlayed with thoſe ſwarmes of graſhoppers, except the Lord prouide a mighty weſt wind to caſt them violently into the Sea: but all other Churches ſhalbe free from that plague. But if anſwereably to our profeſſiō we remaine ye Iſrael of God, though Egypt be plagued, yet there ſhalbe no complaining in the tents of Iacob. After theſe bragges in words only, howe readie they are in the planting of Popiſh religion to die at Tiburne or in any other torments, he ſheweth vs that the expence is reckoned, the enterpriſe is begun. To gather theſe matters, Firſt he publiſheth a general cōſpiracie of al the Ieſuites in the world (and they were not alone in the decree) to die vpon our pikes, or to draw vs frō religiō. Secōdarily he forewarneth definitiuely, that this their league, ſucceſſion & multitude, muſt ouerreach al the practiſes of England: Thirdly that the accōpt is made, & the enterpriſe begun. In reſpect of any thing theſe Ieſuites, or their adherēts can doe, we haue no cauſe to feare at all, for their rage ſhal turne to ye praiſe of God, who wil cōfound thē for his trueth, & to get glory to his name. But in reſpect of our ſinnes, in not bringing forth fruites worthie of the Goſpell, we may feare leaſt ſome of theſe noyſome beaſts in their ſwarmes caſt ſome ſhadow vpō the tree of life. Touching thoſe laſt wordes ſo playnely laying downe their multitude, confederacie, threats and beginnings, I leaue any further to examine them: they are for an other examination, as drawing neere the heart of the common wealth, for the purpoſe and execution thereof. The laſt wordes of this article are in ſound very plauſible (as the reſt of his ſpeeches) pretending nothing but trueth in his falſe cauſe, & nothing but loue in his ſeditious pamphlet. Therfore let them be examined. Speaking of Popiſh religion, he ſayth it is of God. A bare affirmation without any proofe. So in all his letter he onely affirmeth, referring vs to his credite: whereas men would rather be caried wt reaſon. But his reaſōs are to be looked for, whē he commeth to anſwere his chalenge. Yet to anſwere him with a reaſon, Poperie is not of God, for then it could not haue receiued ſo great ouerthrowes, only by the word of God. Neither was ye Popiſh religion planted in blood, neyther is it like (whatſoeuer is layd downe in bragges) that in blood theſe Ieſuites or any other wil reſtore it. Otherwiſe the wordes may haue this true conſtruction: Popiſh religion was planted in ſtrength, by ſheading the blood, & aboliſhing the doctrine of the Martyrs: & in like ſort they hope to reſtore it agayne. By perſecutions it preuayled at the firſt, and by perſecutions they looke to preuayle at the laſt. But bleſſed be God that hath ſhewed ye vanitie of this hope, by ſhewing in our daies that the blood of his Martyrs, whoſe godly cauſe iuſtifie their godly death, is the ſeede of the Church. France, Flanders, and our owne countrey are wonderfull arguments of this, if any man will deſcend into ye deepe cōſideration of the particulars. If the Lord hath heretofore made Nebuchadnezzar his ſeruant to puniſh Iſrael,Iere. 25. 9. & 27. 6. it was not the power of Babel that did it, but the ſinnes of Ieruſalem.Ier. 24. 7, 8, 9 All ſuch chaſtiſements of the Church redound to the good of the Church, and leaue wrath againſt thoſe that riſe vp againſt his people,Pſal. 116. 15. and the blood of his ſaints that is ſo precious in his eyes.

9 In the laſt place he aggreueth the fault of her Maieſties moſt honorable priuy Coū ſell, if they will not receyue that which he doeth not offer. For, although his letters be full of promiſes and verball offers, yet in trueth and deede, he offreth nothing, no not ſo much as theſe letters. They were ſcattered abroade before any copie came to their handes: ſo it appeareth, that as he meant not to ſtand to the anſwere of his chalenge, ſo he meant not ſo much as to ſende the letters of chalenge, whyther he woulde haue them thought to be directed. Now after all ſtormes, and other outrageous actes in this tragedie and imaginarie chalenge, the Ieſuite hauing charged ye Lords for their part, if they reiect his offer, & reward his endeuours and pilgrimage of many thouſande miles with rigour: he for his part falleth to a calme concluſion. Therein he promiſeth (hauing no more to ſay) to recōmende our caſe and his owne to Almightie God the ſearcher of hearts, and prayeth that in heauen we may be made friends. This prayer if he will make from the heart, we alſo will pray that through their cōuerſion God may graunt it in Chriſt Ieſus. If he wil pray it in loue and trueth, to that praier he ſhal haue our Amen. But let euery man that ſpeaketh well, meane accordingly, leaſt the ſearcher of hearts finde out & puniſh their hypocriſie. His laſt wordes ſomewhat touch the former ſore, & therefore muſt not be paſſed ouer with ſilence. In being our remembrancer, that in heauē all iniuries ſhalbe forgotten, he couertly complaineth againe of iniuries. The iniuries he ſuſteineth, he alone is guiltie of. For what greater iniurie can be done to another, thē he hath done vnto himſelf? He hath departed frō the faith, left his coūtrey, & refuſed ye protection of a gracious Prince, with many other honours & felicities, as he declared in ye firſt article. In him therfore, ye cōplaint of iniuries is vniuſt: but againſt him, ye complaint, not of iniuries alone, but of ſeditions, of hereſie, & of impietie is very iuſt: ſo yt he is to take heed hereafter vnto his ſteps, leaſt, though al iniuries be forgottē in heauē, yet for want of repentāce, ſuch iniquities receiue puniſhment in an other place.

Therefore, briefly to ſee into al this matter & to cōclude, theſe letters of Ed. Campion ye Ieſuite, which were caſt abroad wtout a directiō, to comfort the Papiſts, & ſweetely to feed them wt hope of a great cōqueſt againſt the religion, are foūd vpon examination to ſound a falſe Alarme, hauing nothing for ye Papiſts to feede vpon, but vaine hope, or venim to ſatiſfie a hart nouriſhed wt reproches: nothing to truſt vnto, but a broken reede, & that not yet in hand. Touching the Proteſtants the ſame libel hath nothing, that can either ſtrike the leaſt feare into them, or caſt the leaſt diſcredite vpon them, or their religion. Notwithſtanding againſt ye Papiſts, and for the Proteſtants, eſpecially thoſe in place further to conſider it, the pamphlet hath (beſide the vanitie) many points diſcouering as well great miſchiefe intended againſt her Maieſties peaceable and godly gouernement, as againſt the heauenly and moſt fruitful preaching of ye Goſpel. Which miſchiefe notwithſtāding the Lord our God hath from time to time, and lately wonderfully diſappoynted, that the Papiſts which will not heare what is taught out of the worde, may ſee and conſider what the Lord preacheth to them in thoſe his notable iudgements: and that we, both Prince & people ſo bleſſed of God, woulde with new ſongs praiſe the Lord, who is euermore good to Iſrael: the Lord, I ſay, whoſe mercie and trueth endureth and preuaileth for euer. Amen.