1. SIR Priest, is not this of In Symbolo To. 2. operum Athanasij edit Commelinae An. 1600. Atha­nasius good Diuinitie, filius a patre solo est, non factus nec creatus? The Sonne is of the Father alone, not made, nor created. If so, then I pray you tell mee, how without blas­phemie Discip. de Tempore set. 111. Cassanaeus Gatal. Gloriae Mundi part. 2. consid. 3. fol. 4. Biel. sect. 4. in Can. Missae.you can say, Sacerdos est creator sui creatoris: A priest is the Creator of his Creator: meaning Christ the Sonne of God.

2. Againe, if it bee currant Diuinitie which the same Loco supra citato. Athanasius deliuers; Christus, Deus ex substantia patris: homo ex substantia matris. Christ is of the sub­stance of his Father, as hee is God; and of the sub­stance of his Mother, as he is Man: Tell mee where the wit of your Iohn the 22. was, when Horae B. virg. salue santa facies fol. 68. edit Par [...]f 1526he said, Rex fit ex pane. The King (meaning Christ the King of heauen) is made of bread: and why you are not a­shamed to retaine in the De consecrat. d. 2. c. 72. virum sub.Canon Law these words, Corpus Christiet sanguis ex panis et vini substantia ef­ficitur. The body and bloud of Christ is made of the substance of bread and Wine.

3. Thirdly, if it bee true which De ciuitate dei l. [...]. c. 29.S. Austen saith, [Page] That God is nusquam inclusus, penned in, in no place: and that the great Euripedes in Cyclope Act. 4Cyclops (when Vlisses told him, that the Wine which hee had in his Bottle was the god Bacchus) did not without cause in a wonder­ment reply? What? A god in a bottle? I pray tell me, why you pen vp your Sacramēt, which Allen de sa­crificio Euch. cap. 41. & Bri­stow Motiue 26.you acknowledge for your God, in a Pixe or in a boxe. Of a Bee in a Boxe I haue heard much by many; but of a God in a boxe I neuer heard but by Papists?

4. Fourthly, if it be euident that they are no gods, whose Priests keepe their Temples with doores, and with lockes, and with barres, lest their gods should bee spoiled by Robbers, as Baruk. cha. 6. ver. 17. Baruk saith in his 6. Chapter, which goes for Canonicall Scripture with you: If they who cannot defend themselues from theeues and Robbers deserue not to be reputed gods, as the same Verse 56.Author saith: If Hom. 57. in Gen. 31. Chrisostome iustly derided Laban when hee said, O excellentem insipientiam! Tales sunt dii tui vt quis eos furart possit? Non erubescis dicere, Quare fu­ratus es deos meos? O notable foolerie! Are thy gods such gods as may be stollen? Art thou not ashamed to say, why hast thou stollen my gods? Why should not you, and your fellowes, Sir Priest, be whoopt at for holding the Sacrament to bee God, which for feare of stealing you Lyndwood Prouinc. con. titul. l. 3. de cu­stodia Eucha. cum clau ura in c. dignissi­mum.would not haue hung ouer the high Altar vnder a Canopie, but reserued in a surer place vnder locke and key.

Fiftly, if it bee euident, that they are no gods, which cannot be preserued from rust and wormes: which feele not when things which creepe out of the earth eate them, as it seemes by Chap. 6. ver. 11 & 19 Baruk before mentioned: seeing it is the Ioseph. An­gles, Flores quaest. Theo­logi [...]in 4. sent. part. [...]. q. de suscep. Euch. ad 3. difficult▪ 2. p. 96.generall doctrine of your Church, That wormes [Page] may breede in your Sacrament: that brute-beasts, Dogs, Hogs, Mice, Chouhges, may eate it: Are you not singu­lar odde Caps, to Allen & Bri­stow locis su­pra citatis.hold the Sacrament for your Lord and your God?

Ecquemtam amentem esse putas, qui illud quo vescatur deum credat esse? Thinkest thou there is any man so mad that holds it for his god whereof he eateth, saith Apud Cic. l. [...]. de Nat. deorum. Cetta? Quomodo quis sanae mentis deum nuncuparit id quod vero deo oblatum tandem ipse comedit? How can any man of reason thinke that to be God, which he offreth in sacrifice to the true God, and afterwards eates thereof himselfe, saith Quaest. 11. in Leuit. Theodoret. And if this be true, Sir Priest, doe not you deserue to bee sent to Bedl [...]m for eating the Sacrament, which you call your Lord and God? Auerroes (Espencaeus de Euch. l. 4 c. 3. they say) professed, that he had trauelled a great part of the world, & that he had seene many men of different Religions, & yet he found not any Christiana deteriorē, aut tā fatuā, worse or foolisher then the Christians: qui [...] deum suum quē colunt dentibus deuorabant, because they tare him with their teeth, whom they worshipped as their God I verily beleeue he wronged the christians of his time, charging them with that wherof they were not guiltie: but if hee had liued since your Religion got footing, & meant of you, he had spoken nothing but the truth, and his censure had been iustifiable.

7. The God of right beleeuing Christians is 1. Ioh. 5. 10. life it selfe, and giues life to others, euen Ioh. 6. euerlasting life to them who eate him spiritually. Yet your god is such a god, that a man eating him after your fa­shion, hee may easily bee poysoned by him. And I pray you then, how should your god bee repu­ted [Page] the God of right beleeuing Christians?

That a man may bee poisoned, by eating, after your fashion, your god, the Sacrament, I meane; it is plaine by diuers examples, for

Henricus Archiep. Eboracensis cum diuina celebraret mysteria, hausto in ipso calice (vt aiunt) veneno obiit. Henry Archb. of Yorke died (as they say) of poison, by drinking of the Chalice when hee administred the Sacrament, saith Hist. Angl. in vita Steph. ad An. 1154. p. 122 Mathew Paris.

Victor tertius fuit extinctus per venenum in calicem missum. Pope Victor the third was killed with poison in the Chalice, saith In Chron. ad An. 1095. Polanus and Fascic. Temp. ad An. 1094.others.

Henricus 7. Imperator (vt communis fert opinio) per paenitentiarium suum, immixto veneno in calice, dum ab ipso Eucharistiam sumeret extinctus est. The Empe­rour Henry the 7. (as the common report goes) was killed by his ghostly father, who put poyson into the Chalice when he deliuered vnto him the Com­munion, saith the Ad An. 1314Author of the Appendix to Polonus.

8. A Guitmundus l. 2. de Sacram.Synod of BB. in Italy decreed, That vvhen the true flesh of Christ and his true bloud appeares at the celebration of the Sacrament in their proper kinde, both the flesh and the bloud should bee reserued in the midst of the Altar for especiall Reliks. Now I would know of you Sir Priest, what time or reason you haue to make a Relike of your god? of the Reliks of Saints I haue heard some talke, but of the Reliks of God, or rather that God himselfe should be kept for a Relike, I thinke neuer man heard, but out of a Papists mouth.

9. I read that you Sum An­gelica verbo. Missa Nu 18. vide etiam verb. Eucha­ristia sect. 3: Nu. 5.prescribe, Si Musca vel Aranea cadat in calicem post Consecrationem &c. If eyther Flye, [Page] or Spider, fall into the Chalice after words of Con­secration, so that there be feare of poysoning, or pro­uocation to vomit, the Priest shall take sanguinem illum et igne combur at cum aliqua stupa vel panno linneo, in ipso madefacto: that bloud, and burne it by the helpe of some Tow, or Linnen rags dipt in it. Now whether it be poysoned or not poysoned, whether it bee such as will prouoke vomit, or not prouoke vo­mit, as long as the species remaines, it is your god. And how then can you cleere your selues from burning of your god?

10. I heare Conc. Trent. sess. 22. Can. 1.you teach, That in your Masse, Christ is truely and properly sacrificed by you. And with all I heare Bell. lib. 1. de Missa cap. 2.you teach, that vvhatsoeuer is truely and pro­perly sacrificed, if it be a liue thing, it is killed. Now I would gladly know of you, if this bee thus, how you can excuse your selues from killing of Christ? For Christ, whom (as you say) you sacrifice truely, and properly, is a liue thing.

11. I heare you Bell. l. 4. de Euch. cap. 16.teach, That there is no Transub­stantiation except hee be a Priest who consecrates, and Idem l. 1. de Sacram. in ge­nere c. 27. haue an intent to consecrate. Now, seeing it is con­fessed by some of your selues, Paulus Lan­gius in Crhon. Citizensi ad An. 1514. Ioh. Franc. Leo in Thesauro fori Eccles. part. 3. de prohibit & premijs Nu. 57that some haue taken vpon them the name of Priests, who were none: some Bodin Dae­monoman. l. 4. cap. 5. Nich. de Plow. decret. doctore Tract [...] de Euch.being Priests haue vsed the words of consecration without intent to consecrate. I would know how any lay Papists can possibly know when your Hoasts are transubstantiated, and when he may safely adore it, be­cause except there be transubstantiation, he commits Idolatry in adoring: adoring bread and wine the Creature, in stead of the Creator.

12. I reade in your bookes, ^k That the Virgin [Page] Mary, sola plus potest apud Deum impeirare, quam omnes sancti in Coelo: Can of her selfe alone preuaile more with God then all the Saints in heauen besides: yea I reade, that Chrysost. a visitat. Tom. 2. I. de verbis do­minae ad filium in nuptuis ca. 2. velocior est nonnunquam salus, inuocato no­mine Mariae, quam inuocato nom ne Domini Iesu vnici fi­lii eius: oftentimes men finde more present helpe vp­on their praying to our Lady, then vpon their pray­ing to Iesus Christ. And that Discip. de Temp ser. 161. de Sanct. s. Nihil nos Deus voluit habere quod per manus Mariae non transiret: Gods wil is, we shall haue nothing but what passeth through the Virgin Maries fingers.

Now if this be true, I would know why men should not pray to the Virgin Mary onely, who is so graci­ous & omnipotent: and cease to trouble, if not Christ, yet the rest of the Saints, which in comparison of her are so grace-lesse, and impotent?

13 I reade in your Rhem. An­not in 2. Cor. 1. 11.books, that you hold it absurd to say: That the interc [...]ssion of our fellowes beneath, are more auaileable then the prayers of those that be in the glo­rious sight of God aboue. Now if it be indeede absurd to say so, I would gladly know of you, why S. Paul desired the Rom. 15. 30. Romans, the 2. Cor. 1. 11. Corinthians, the Ephes. 6. 19. Ephesians, the Colos. 4. 3. Colossians, the 1. Thes. 5. 25. & 2. Thes. 3. 1. Thessalonians, the Heb. 13. 18. Hebrewes, all of them his fellowes beneath, to pray for him: and desired none of the Saints in the glorious sight of God aboue to pray for him? And why S. I am. 5. 16. Iames aduised them to whom he writ, That one of them (be­neath) should pray for another: and required them not to pray to the Saints in the glorious sight of God a­boue for helpe?

14. I haue read in your bookes, that your Pope is called Conc. Ho­rent. sess. vlter Turre cremat. summ. de Ec­clesial. 2 c. 80. Caput vniuersalis Ecclesiae, Idem lib. 2. cap. 86. Pater Ecclesiae, Ibid. Filius [Page] Ecclesiae, ^z Sponsus Ecclesiae, Mater Ecclesia: the head of the Catholike Church, the Father of the Church, Bell. lib 2 de Ro. pont. ca. 31.the Son of the Church, the Spouse of the Church, the Church our Mother. Now I would know of you, how he can be the Church her selfe, and yet head of the Church, and the Churches husband: how hee can be father to the Church, and yet a sonne of the Church: how without committing Incest, the father may marry his daughter, the brother may marry his sister, the sonne may marry his mother.

15. I reade in your bookes, Cande labrū aureum Tit. de Satisfact. Nu. 17. impres. Bri­xiae an. 1595. solum Deum nosce quae sit iusta poenitentia that God onely knowes how long euery sinne deserues to bee punished in Purgatorie; though Discip. de temp. ser. 156. dsome take vpon them precisely to set down, that euery sinne deserues▪ 2555. dayes purgatorie tor­ments. And yet I reade, that the Pope grants In­dulgences in this manner. Qui hoc vel illud fecerit liber abit animam vnam à Purgatorio: Hee that doth this, or that, shall deliuer a soule, or more, out of pur­gatorie. Now I would know how your Pope comes to know, That soules are so neere the time of their deliuerie, that the doing of this, or that, will suffice to make eauen for the remainder of their punishmēt, or rather, whether you be not of my minde, that the Pope in granting such Indulgences, playes the K. and the people in making reckoning of them, play the Fooles.

16 I read in your bookes, that your Pope, for deli­vering of soules out of Purgatory, prescribes some­times no more, but the saying of a Masse at such an Al­tar in such a Church: or the saying of a Pater Noster twice or thrice, &c. Now I would know, with what iu­stice [Page] God could keepe him in such horrible torments as are in Purgatorie, for want of the saying of a Mass, or two or three Pater Nosters: whō in mercy he ment to deliver vppon the saying of a Masse, or two or three Pater Nosters?

17 And seeing I read in your bookes, Anton. part. 3 Tit. 22. cap. 5. sect. 5.That your Pope hath power to emptie Purgatorie at once: and if the saying of a Mass and a Pater Noster will helpe to emp­tie it: I would know, how you can excuse your Pope frō vnspeakable vncharitablenes, and hard hartednes: in that he himselfe saith no more Masses, nor Pater Nosters for Christian soules, then he doth: nor set­teth more of his Priests on that worke. I doe not doubt, but if such cōmodities would redeeme soules, the Carmelits should haue no cause to brag of their priviledge, which is, Thes. Carm. Paris. impress. An. 1601. teste Moulins in de­fence of the Catholik faith Art. 21. that none of them shall lye longer in Purgatory then the Saterday following their departure: for the Pope might deliver every man the same day he dyed.

18 I haue a Ho. B. verg. secund. vsum Sarum. impres Paris. an. 1526.booke of yours, wherein their are ma­ny pardons granted vpon saying of certaine prayers, some for skores some for hundreth of dayes: some for hundreds, some for thowsands of yeares. Amonge which ther is fol 66.one for 1000000 yeares: and an fol. 144.other promising as many yeares of pardon as there are bo­dyes buryed in that Church yeard where the prayer is sayde, which may amount to a numberles number, tho perhaps not so many as Treatise of diuerse matters concerning Lond. cap. of the whole par­dons of Rome granted by di­uers Popes. Sur de con. Pope Sylvester granted to the Church of S. Iohn Laterans, who at the hallowing of it, granted so many yeares of pardon thereto, as there fell drops of water that day, albeit never man saw a grea­ter rayne then fell that day. Now I would knovve of [Page] you, vvhy any man should trouble himselfe vvith say­ing of those prayers, vvhich haue pettie pardons of dayes, or some hundreds of yeares, assigned them? Me thinks it vvere enough to say that prayer vvhich hath 1000000 yeares of pardon: and the other Church-yard prayer, vvhich comes to a Nemo scit, and to let the rest sleepe in the decke.

19 I reade in your Bell. lib. 2. de monach ca. 30.bookes, That your Votaries breake their vowes, if they marry: but not, if they keepe whoores. Now I would know of you, whether this doth not argue plainely, That your Votaries vow a­gainst Mariage, which the Scriptures call honourable: and not against Whoring, which is of it selfe damnable?

20 I reade in your bookes, Tho: Aquin. comment. in Tit. 1.That he is more capable of holy Orders among you who hath kept two Whores, then he who hath married a widdow, or two wiues. And if this be thus, may we not say with your in cap. Quia circa. extra. de Bigamis. glosse, Nota mi­rabile, quod plus habit luxuria, quam castitas. Obserue a strange thing, Whoredome hath greater priuiledge then Chastitie.

21 I haue heard it credibly reported, That your BB. may absolue from any sinne committed against the Law of God, but not from euery trespasse against the Papal Sea. Now if the report be true, I desire to know, why he should be denied the lesser, to whom the greater is granted: And why you should be angry at vs, if wee say, that according to your opinion, Trespasses against the Pope, are more hainous then trespasses against God.

22 I haue heard it credibly reported, That the Iewes are licensed to haue Synagogues at Rome: where Pro­testants cannot be allowed to haue a Chappell. Now if this report be true also, I would gladly know of you, why [Page] the Iewes should haue such fauour aboue the Prote­stants: seeing the Iewes raile blasphemously on Christ Iesus, of whom the Protestants neuer spake nor thought euill, but alwaies honourably.

23. But to come neerer you Sir Priest, I am told, That your Priests take this oath, Bulla. Pij 4. [...]up. forms pro­fess fid. constit 30. in summa constit. summ. pon [...]a Greg. 9. vsque ad Sixt. 5 Ego N. sacram scrip­turam iuxta eum sensum que tenuit, & tenet sanct a mater Eeclesia, cuius est iudicare de vero sensu & interpretatione sacrarum scripturam admitto, nec eam vnquam nisi iuxta vnanimem consensum patrum accipiam & interpretabor, that is, I such a one, doe take the holy Scriptures in that sense, which my holy mother the Church, whose dutie it is to iudge which is the true sense of Scrip­ture, hath taken it, and takes it in: neither will I euer take it in other sense then such as the Fathers giue thereof with ioynt consent Now if you doe so, I would gladly know, how you can cleere your selues from periurie, seeing it is plaine you sometimes take q Bell. lib. 1 de purg. cap. 3.and expound Scripture in that sense, which neuer fa­ther gaue of them, as for example, Micah 7. ver. 8. 9. which you alleadge for Purgatorie. For no Father did euer so expound it. Sometimes you take and ex­pound them in that sense, which is contrarie to some Fathers, as when Bell. lib. 1. de purg. cap. 7.you expound the words in the 24. of the Prouerbs ver. 16. of falling into sinne, which Austen saith is not so. For Non de iniquitatibus sed de Tribulationibus loquitur, saith de Civit. Dei lib. 11. cap. 31. Austin. Sometimes you take and expound them in that sense, which is contrarie to all the Fathers, which we finde to haue interpreted them, as when you take Ioh. 10. 16. v Ioh. de Paris. Tract. de po­testate regia et Papal. cap. 3. Stapleton An­tidot in Evang. Ioh. cap. 10.Christs words, which he spake of one Shepheard, to be meant of your ^u Pope, and not of Christ himselfe. For the vide Rayn. Apolog. thes. Nu. 24.Fathers [Page] say, that by that one Shepheard Christ meant him­selfe.

24. Againe Sir Priest, I am informed that your fa­mous B. Simancha writes thus. Instit. cathol. cap. 45. Nu. 14. impress. valisso­let. An. 1552. Hereticis fides à pri­uato data seruanda non est-nec fides à magistratibus data seruanda est haereticis: faith made to an hereticke by a priuate man, is not to be kept-neither is that Faith which is made to an hereticke by Magistrates, to be kept. Though I haue seene a I. R. in his ouerthrow of pulpit Babels &c. printed 1612. part. 1. chap 4.booke of yours, wher­in this is vtterly denied, yet I am credibly informed it is very true. Yea I am informed, that your Pope Martin the 5. writ to Alexander Duke of Lituania Apud Co h­laeum l. 5. hist. Hussirarum.thus; Scito te mortalitater peccare si seruabis fidem datam haere­ticis. Know thou sinnest mortally if thou keepe thy oath with heretikes. Now, if this bee thus, I would gladly know, you holding Protestants for heretikes, why you should look that any Protestant should trust you further vpon your oathes, then he would trust a dog with a shoulder of Mutton.

25 They say you teach Symancha Institut. Ca­thol. cap. 45. Nu. 28. haereticum esse priuatum dominio naturali, Ciuili, Politico. That an heretike is depriued of all his iurisdiction whether Naturall; Ci­uil, or Politike: and Nu. 27. omni debito obligationis et obsequii, freed from al debt due by bond or seruice: in so much that the children, and seruants, and subiects of here­tikes, owe no dutie to their Parents, Ministers, or Princes: that good wiues need not lie with their hus­bands. That such as are indebted, need not pay their debts to their Creditors, Custos arcis, et vasillus libe­ratur a Domi­no haeretico, cui fidelitatem prom [...]serat▪ ibid.That keepers of Forts or Towns may surrender them into the enemies hands. And if this bee your doctrine, can you bee angry, If Protestant Princes, and their Subiects, who haue [Page] wiues, and children, and seruants, and mony in other mēs hands, do wish you al vltra Garamantas & Indos.

26 You Bell. lib. 4. de verbo Dei non scripto ca. 2.teach, Sir Priest, That the Word of God is partly written, partly vnwritten. And the written word, you call Scripture: the vnwritten Tradition. Yet you vndertake to proue diuers of your opinions both by the Scripture, and by Tradition: as for ex­ample, Praying to Saints: Praying for the dead: setting vp of Images in Churches: worshipping of Images set vp, &c. Now I would know with what honestie you can alleadge Scripture, for that which you say is a traditi­on: or tradition, for that which you say you haue Scripture? Can one and the same thing bee written, and not written?

27 You brag much of the Church, as though it were yours onely, and not ours. You Gretser trac. de agnoc. scrip. Canon ca. [...]. col. 1888.tell vs, that infalli­bilitas verbi dei ex Ecclesiae testimonio pendet. The infal­libilitie of the word of God depends vpon the Chur­ches testimonie: that the Church is, Iudex omnium con­trouersiarum, Iudge of al controuersies. And yet when we vrge you to deale plainely with vs, and to tell vs what you meane by the Church, you 3 answere: Per Ecclesiam intelligimus Pontificem Romanū, by the Church we meane the Pope of Rome. Now is not this a iest?

28 You Idem lib. ci­tat. cap. 6. col. 1905. & defen. Bell. lib. 3. c. 10. To. 1. col. 1450. 4 Baron. Annal Tom. 6. 5 Epist. ad Clem. 8. missa An. dom. 1593 quae habet. ad finem tom. 6. Annal. Baronii. 6 Num. 6.tell vs, that Clemens 8. was called by Gabriel Patriarke of Alexandria, tertius-decimus Apostolorum gloriosi domini nostri Iesu Christi, et quintus SS. Euange­listarum, the 13. Apostle of our Lord and Sauiour Ie­sus Christ, and the 5. Euangelist, and your ⁶ Cardi­nall Baronius approues of the Patriarks intitling of your Pope so. Now I would know, if Clemens the 8. deserued to be called the 13. Apostle, and the 5. Euan­gelist, [Page] why the other Clements, and especially Cle­mens the first, yea and all the rest of your Popes may not be thought to haue been Apostles and Euange­lists?

Bell. lib. 1. de sanct. beatit. ca. 13. 29 They say, you burne Incense to your Images. And if that be so, I would know, why you should not bee held Idolaters, seeing to burne Incense to a thing hath been held as much as to offer sacrifice vnto the thing. And sacrificing vnto any thing but God onely hath been alwaies reputed Idolatry. Exod. 22. 20. Austin de Civ. Dei lib 10. c. 4. Horae. B. virg. impress Paris. in 4. Anno 1526. fo. 62. 63

30 I haue seene a prayer of yours Sir Priest, which as the Rubrick saith, was shewed vnto S. Austen by re­uelation of the holy Ghost: and of which you giue out, that who beareth it about them, shall not perish in fire nor water, neither in battaile, nor iudgement, nor shall die sud­daine death, nor be poisoned with venome. Now this be­ing thus, I desire to know what difference betweene you and sorcerers?

Hosius lib. 3. de autho it sac. script. Pigh. Ec­clesi. Hierarchi. Stapl. Apol. ad Illiricum. 31 I am told you commend the Collier, who be­ing asked by the Diuell or by a Cardinall (some say the one, some say the other) how hee beleeued, returned answere, as the Church beleeueth: and being asked how the Church beleeued, replied, as he beleeued: running still the round, vouchsafing no other answere, but I beleeue as the Church beleeues, and the Church beleeues as I beleeue. Now if this bee true, I desire to know why the whole pack of you should not be held for fooles, seing beleefe in grosse, is but grosse diuinitie. Sure I am, lib. 5. cap. 20. Lactantius laughed at thē as fooles, who being asked a Ad maiorum iudicia confu­giunt.reason of that which they beleeued, could giue none, but rested in their forefathers iudgements, quod illi sapientes fuerint, illi probauerint, illi sciuerint quod esset [Page] optimum: because (forsooth) they were verie wise, and they approued of that which they held, and they knew vvhat was best to be holden: concluding that such did se ipsos sensibus spoliare, & ratione abdicare, that is, make fooles of themselues.

32 The last point wherein I desire to bee satisfied by you is, What you are able to reply, vpon the Ie­suites Watson in his Quodlibers, pag. 100.behalfe, to Sixtus Quintus: who couuenting the General of their order before him, and expostulating the case with him, why his Order called themselues Iesuites; and receiuing answere, that the people called them so, they themselues not taking that name vnto them, but the name of Clerkes of the societie of Iesus: replied vpon the Generall prettily (to giue the diuell his right) asking, why they durst bee so saucie as to 1. Cor. 1. 2.take that vnto themselues, seeing the Apostle witnes­seth, that all Christians are called into the society of Ie­sus. Me thinkes, the Popes Replica, will admit no Re­plica on the Iesuites part. And therfore your Iesuites are as faultie in taking vpon them in speciall to be of the societie of Iesus, as if they had refused to be called Ignatians of their lame founder Ignatius, and scor­ned the name Christian, deriued of Christ, as to common: and taken vnto themselues the name Iesuite, of Iesus, which yet was held vtterly vnlawfull Lyndwood Constitut. pro­uincial. lib. Tit. de Consuetu­dine huius autem.many yeeres before your Iesuites were hatched.