THE GREAT brag and challenge of M. Champion a jesuite, commonly called Edmund Campion, lately arrived in England, containing nine articles here severally laid down, directed by him to the Lords of the Counsel, confuted & answered by Meredith Hanmer, M. of Art, and Student in Divinity.  
IMPRINTED, at London in Fletstreate near unto saint Dunston's Church by Thomas Marsh. 1581.   

TO THE RIGHT honourable SIR THOMAS Bromley Knight lord Chancellor of England▪ William L. Burleigh, and Lord Treasurer, Rob, ere'rt▪ Earl of Leicester, Edward, Earl of Lyncolne with the rest of her majesties most honourable Counsel, continuance of health, increase of honour, and all heavenly wisdom.  
WHereas (Right Honourable) there came lately into my hands an insolent brag or challenge containing nine points, or articles, and subscribed by M. Champion a jesuite and (as he calleth himself) a Priest of the Catholic faith, lately arrived here in England, and the same directed unto-your Honours by way of humble suit and petition: I thought it my duty under your Lordship's favour, and correction, to peruse the same, to scan his drift, and to answer his brags and challenge, as far forth as it concerns my degree, and the common weal of the Clergy of England. His petition is to your honours for favour, his quarrel is to the Clergy for Religion, and his drift (as farforth, as yet, it may be perceived) is to seduce her majesties loving and faithful Subjects, with show of Catholic Priesthood and profession. Unto your honours he directed the Challenge to be received: and unto your honours with all humility I send it answered submitting myself and the whole to your wisdoms▪ & favourable interpretations. It is no new devise, but an old practice of Satan, thus to send forth his wicked spirits, to sow tars among the wheat, who waiting all opportunity, not daring in the clear light and broad day to work his feats, doth it by stealth, and in the night season, when men sleep in the security of Sin▪ wherefore the King ruleth, the Priest prayeth, the husbandman ploweth, every one in his calling, is to serve the Lord, and that in watchfulness. Myself as the simplest, together with my brethren of the Clergy we (I say) jointly are greatly bound to render unto God hearty thanks, and praises, for the virtuous, peaceable, and prosperous reign of our sovereign Lady the queens▪ majesty, in whose blessedness we are blessed, in whose peace we enjoy quietness, and of whose virtue and piety we are partakers. Her temporal sword advanceth the sword of the Spirit, which is the word of God, and the messengers thereof are shielded under her shadow and countenance. As Daniel said of his Lord and Master the King, so say we daily and hourly of our Lady and Mistress the Queen: O noble Queen live for ever. secondly we bless God for your honours, and instantly crave the continuance of your health, with the increase of all heavenly knowledge in your calling to countenance under her Majesty the preaching of God's word, to command the building of his church, and to root out those that go about to destroy the vinyeard of the Lord. And presently touching the challenge of this bragging Champion, in the name of my fellow labourers, and brethren of the Clergy: I refer the determination thereof unto your Lordships▪ so that if you grant it either privately or publicly, he shall be disputed withal. His brag is but bombast, their religion is in show not in substance, they have words and not truth. I will not presume to crave licence for him, but heartily wish with the Apostle, that they were cut of which molest us, and the quiet state of the Church of England. Thirdly in brotherly love I am to desire of her majesties loving subjects, not lightly to credit such insolent brags: not unadvisedly to receive such wanderers from Rome: but in the fear of God to behold, what is and hath been said for the truth, and to cleave fast unto the word of God. And so I cease further to trouble your Lordships, but with remembrance of my humble duty I pray unto the lord long to bless & preserve your Honours.  
From London the second of januarie. 1580. Your L. most humble at commandment Meredith Hanmer.   

TO M. CHAMPION THE Challenger, Meredith Hanmer the Answerer sendeth greeting.  
YOur scrolls of less credit (in mine opinion) than sybilles leaves lately flown abroad, fell upon an hollow Reed and sounded the contents and secrecy thereof: 
Antichrist Rom. Midas.  Rex Midas habet aures Asininas. We know you well enough, and your profession better. We see by your method how ye handle your matter: we gather by your Pilgrimage your profit in study. Stultus populus quaerit Romam. I would wish ye dealt plainly, 
Fond people fleet to Rome  cast of the Pope's pelt, discover the son of Semiramis who was a natural I would hear not a Romanist, but an Englishman speak. Your person in brotherly love I am to embrace, but the dregs of idolatry you drank at Rome, I utterly detest. Leave of that which your own friends will mislike in you, put on modesty, come not to confute, but to be confirmed, and when ye have said all, confess: Nihil est iam dictum quod non sit dictum prius. Proceed not in wilfulness, 
Nothing now said that hath not been already spoken.  it is hard to kick against the prick, the truth is great and it prevaileth if ye will struggle in the limetwigge of folly, you will be the further from flying: if ye swim against the stream, ye shall but labour in vain▪ if ye play the Champion and thus challenge all the Protestants, it passeth your strength, ye must needs fall▪ you know: ne Hercules contra duos▪ and yet Champion against all? 
No not Hercules against two.  if it would please ye to construe these few lives together with mine answer, in the better part, I shall have the better cause to like of you, if otherwise, well I may take thought, but it shall grieve me not a jote: if ye have licence to dispute ye shallbe disputed withal: if ye writ, ye shallbe answered: If ye recant ye shall be joyfully received.  
VALE.   

M. Hanmer the aunswerer unto the Christian Reader.  
THe means that Satan useth to deceive God's people are infinite (good christian Reader) his illusions are strong, his chain hath many links and runneth to great length. he transformeth himself to an Angel of Light, and all to delude the simple christians. His power is over the children of unbelief, his kingdom wide and his subjects many. An Egyptian Sorcerer drew after him (as Luke writeth) four thousand jews (as josephus saith) thirty thousand: 
Act. 21. joseph. bell. jud. lib. 2. cap. 12. Euseb. ecel. hist. lib. 4. cap. 6.  Barchochebas calling himself a stare, had (as Eusebius writeth) fifty thousand followers: There are heathens and infidels, that cannot be numbered: The number of Turks and Saracens is in finite: the Arrians deceived thousands and the Church of Rome at this day with the golden cup of idolatry and abomination, maketh drunk the inhabitants of the earth▪ And whereas these romanists of a long time having received honour, reverence, & good opinion, because of their holy orders, now being bewrayed, and stripped of this pharisaical show and counterfeit weed, lest their kingdom should fall, they have found out a new order, and society, commonly called of jesuits, 
Euseb. Ecel. hist. lib. 5. cap. 13. lib. 7. cap. 30.  as the last refuge and only shift to uphold their ruinous walls. Montanus with his prophetesses sent disciples to sow his heresy throughout Asia and Phrygia. Manes chose twelve Apostles, and sent them throughout Persia▪ with the Eastern parts of the world▪ 
Sleidan lib. 10  The Family of Love have their prophets and disciples. The anabaptists out of Munster the head city of Westphalia, sent abroad (as Sleidan reporteth) in the evening 28. Apostles. And the Pope hath lately about 40. years passed confirmed the sect of jesuits, & sends then abroad in the evening of the world with the Anabaptists, & in the night season, with the enemy of God and man, to sow tars among the wheat. And to further the credit of this new found order they father the same upon jesus, and call themselves jesuits, having their original of one Ignatius a maimed Souldioure, as is declared at large in the answer. 
August. de haeres. Epiphan. haeres. 61.  There were heretics called Angelici, who worshipped Angels: others called Apostolici arrogating in great pride, that title unto themselves: others Humiliati, croaching fryiers, that pretended humility: others called jesuati, and they the veriest varlets of all: others of the family of Love, and as they affirm deified in God. The Carpocratian heretics said, they were like unto jesus, 
Irenaeus· lib. 1 cap. 24.  and excelled the Apostles. The Massilian heretics called also Euchitae being corrected for their lewdness called themselves Martyrianos, yet (saith Epiphanius) for all their holiness, 
Theodoret. eccle. hist. lib. 4. cap. 11.  they worshipped the devil & were called Sataniani. If ye called any of them Christ, a Patriarch, a Prophet, or an Angel, they said they were so. But as touching this late order of jesuits, 
August. de haeres.  this society passeth all other sects in Hypocrisy & outward show of holiness. In weed monkish frierish, priestly and Pharisaical: in discipline austere, much like the Heretics Flagellefiers, 
Epiphan. haeres, 80.  or Circumcellions, or Baal's priests, whipping and lancing themselves: in words humble, lowly, ducking, and ready to kiss your foot, but in heart proud, arrogant, bragging and boasting as this jesuit doth, & challenging the combat with countries and kingdoms. I will at this present no more but warn thee: Beware of false Prophets: 
Math. 7 Math. 10.  we are commanded to be wise as Serpents, and simple as Doves. Peruse the whole, and try the spirits: give the praise unto God, let the pains be mine, and the profit thine own.  
Farewell.   

M. Champion, a jesuite lately arrived here in England hath laid down as followeth: by way of chall●ng.  
RIght Honourable whereas I have come out of Germany and Boh●●me land, being sent by my superiors and adventured myself, into this realm, my dear country for the glory of God & benefit of souls: I thought it good little enough, in this busy, watchful and suspicious work, I should either sooner or later be intercepted and stopped of my course. Wherefore providing for all doubt, and incertenties which may soon come o● me when God shall happily deliver my body into durence: I suppose it needful to put this writing in a readiness, desiring your L. to give it the reading and to know my cause. Thus doing I trust I shall ease you of your labour▪ for that which otherwise you must have sought by practice of Wit. I do now lay into your hands my plain confession. And to th'intent this whole matter may be conceived in order & so the better understood and remembered, I make hereof nine poyncts, or articles, directly, truly and resolutely opening my full enterprise and purpose.  

The answer.  
IT should appear by your preamble and entrance that your person were not lightly to be regarded, neither your message to be rejected, neither your travel to be unconsidered: seeing that mean personages may not be acquainted with your arrival, neither saluted in your style. You begin with Right honourable, as one sent in Embassage from some great state, not vouchsafing the presence of the meaner sort, afore you have accomplished your intent with the superiors, and yet withdraw yourself, that neither the one nor tother shall view your person, but from hand to hand, & in, receive in scrolls and torn papers, your drift and enterprise. By your Preface I gather five things. First to whom you direct these your scattered devices, to the right honourable, her majesties most noble Counsellors, the Peers, and state of the Realm. Weigh with yourself afore ye presume further they are no Babes. Secondly I perceive whence ye come, you traveled Germany, passed through Bohoemia, rested at Rome, took counsel of your Provost, obeyed your Superior, took your voyage northward, and arrived in England. In few words, out of England ye went, & into England ye are come again: you are welcome home. Thirdly, I gather your drift & purpose is, as ye say, to set forth God's glory, to win erring & wandering souls: if you mean plainly, none better welcome. For the harvest is great and the labourers few. Fourthly, me thinks ye bewray yourself, 
Math. 9  where you confess this your enterprise to appertain to a busy body, the travel to require vigilance and the work to be suspicious, mistrusting what will befall to your person, the peril and danger which hereby ye may incur Fiftly, not forgetting the sly conveyance of Rhetorical insinuations▪ you would subtly creep into the favour of your Readers, by protesting an open sh●w of plain, sincere, & unfeigned ●e●●ing, by promising to contrive into order & method for ease & memories sake the principal points of your drift, & purpose. This is the sin of your preface the which I thought good thus to repeat, that ye may perceive we find you, and that the reader be not over hastily carried away with your fair show and glorious flourish. Substance as yet I find not, longer to stay my pen. But in the points following, delivered by yourself in their several numbers, I purpose with God's help, mildly and brotherly to confer with you, both being of one country, fellow students sometime in the famous University of Oxenford, professor● (as you would bear us in hand) of one faith, though varying in form and manner: Fellow labourers (as you would make us believe) in the Uineyard of Christ jesus, planting virtue, plucking up vice, graffing the penitent, cropping of, the fruitless and withering branches, drying with comfort the dropping eyes of the sorrowful and watering with the dew of God's word the dry consciences of the ignorant. Whatsoever I lay down, take before hand my meaning, that nothing be spoken neither construed of you in the worse sense, as derogating from your study, blemishing of your person, nor diminishing of your credit: but all in the Zeal of God's cause in the defence of my princes proceed, in the quarrel of my Country, and in the love of my dear brethren, and that with as much modesty as lieth in me. Let the spirits be tried. Helia● being commanded to wait the Lords coming on the Mount, 
3. Reg. 19  as the story saith: The Lord went over & a great mighty wind▪ shaving the Mountains and renting the Rocks, but the Lord was not in the Wind: after the Wind came there an Earthquake, but the Lord was not in the Earthquake: and after the Earthquake there came a Fire, but the Lord was not in the Fire: and after the fire there came a still, soft, or mild hissing, and there was the Lord. My mind I doubt not but you perceive, and now to the poyncts in order as you have placed them.    

The jesuite.  
I Confess that I am (albeit unworthy) a Priest of the Catholic church, and through the great mercy of God vowed now this eight years, into the Society of jesus, and thereby have taken upon me a special kind of warfare under the Banner of obedience, and eke resigned all my interest, and possibility of wealth, honour and pleasure with other worldly Felicities.  

The answer.  
IN these words ye give us to understand, your ●yr●e, your Order, your state, and condition. You begin with Confiteor, yielding a show of modesty, by confessing your unworthiness. The 〈◊〉 infer a vehement suspicion, & lest that your reader should long stand in suspense, you display your banner and uncover your nakedness. We find you a Priest: no ●orce. Of the Catholic church: not amiss if it be true. A jesuite, as you writ Of the Society of jesus.  
You bewray yourself, when as under the fair name of jesus you have together with your complices lately found out a fond order never heard of, the space of fifteen hundred and odd years after Christ. Here I am to warn my Brethren and Country men, that they take heed they be not deceived by means of you, and such as you are, entitling yourself a Priest of the Catholic faith, and for the further advancement of your credit, to father your fellowship upon jesus. We know that Wasps have Honey Combs as well as Bees: wicked men have companies like to the Church of God: your brethren of the society or Family of Love have a Glorious title▪ but we find them a detestable sect of Heretics, of like antiquity with your order they are not strait way the people of God, which are called the people of God, 
Rom. 9  neither be they all Israelites as many as are come of Israel, the Father. The Arrians were Heretics, yet bragged, 
Socrat.  that they alone were Catholics calling the true professors, Ambrosians, Athanasians, johamnits, as you do now call the professors of the Gospel, Lutherans, zwinglians, Caluinists etc. Nestorius' the Heretic (sayith Theodoret) cloaked his falsehood with the colour of truth. 
Theodoret.  Ebion being in opinion a Samaritane, yet saith Epiphanius, 
Epiphan haeres. 30.  would he be called a Christian. The Turks coming by lineal descent of Agar the bondwoman, yet saith Sozomenus, 
Sozom. eccl. hist. lib. 6. cap. 38.  will they be called Saracens of Sara, Abraham's true & lawful wife. The Spirit in the Revelation reporteth of some, how they call themselves jews, yet testifieth he, they are the synagogue of Satan. The pharisees told Christ, 
Apocalyp. 2. john. 8.  they had Abraham to their father: yet affirmeth Christ, they were of their father the Devil. Look unto yourself, that ye be not in a wrong box, for assure yourself, unless we find your doctrine Catholic, we will not allow of your title. You blear the eyes of the simple with mouthing the Church, the Catholic Church, our holy mother the Church: Not unlike the vain guise of Hypocritical professors in the time of jeremy, 
jerem. 7  who had in their mouths, The Temple of the Lord The Temple of the Lord, but in their heart's th● idol grove of the devil. you are therein to be advised with them: trust not in false lying words, saying: 〈◊〉 is the temple of the Lord etc. they shall not avail you. Here you tell us of your order, a fair show without, but a foul shame when the secrecy thereof is opened. It is a new order, new masters▪ new men, new laws, new leaders, the devil is an old knave, and now he hath put on a new coat: we are forewarned that if an Angel from Heaven should bring unto us any other Gospel, any other Christ or christian order, 
Galat. 1  than we have already received, we should shun him Beware of false Prophets (saith Christ) for many will come in my name, saying: I am Christ (or as you say of the society of jesus) & deceive many if any say unto you, 
Math 7. Math. 24. Marc. 13. Luc. 21  here is Christ (in this order or that order) believe them not. If they say unto you: behold, he is in the desert (in this Cell or that Cell, in this rock or that rock, in this vale, or that vale) go not after them. or if they say, behold, he is in the secret closet or inner chamber, (in City, Tower, Temple, Chappel, I'll, Altar, Shrine etc.) believe them not. And now with your patience, I will blaze the arms of your order, the antiquity of your house, the original of your line, & progress of your society, whom yourselves call jesuits, the Printer shall play the crier, & publish the same (if ye please in our native soil & sweet country of England) to the knowledge of the posterity, & yet for more indifferency let an other speak for us both. There was (saith Martinus Chennizius) a certain Soldier by name Ignatius Layola (as Pantaleon writeth) Cantaber, a spaniard of Biskay who being at the siege, 
Martin. Chemnizius exam. council. Trident in praefat.  of Pompeiopolis was shot through both shanks with a Gun, and returning into his country made away with that little which he had, and determined with himself thenceforth to lead a straight and austere kind of life: 
Pantal. Chronograph,  and considering with himself that Learning and knowledge availed much to further his enterprise & purpose, he got him to Paris, where he studied (as it is reported) the space of ten years, and linked unto him, in that space, ten associates or companions of his newfound order and devised trade of life. At the tenth years end with his ten companions he returned into Spain in the year of our Lord 1536. The year following, to wit: 1537. they came to Rome, craving the Pope's Bull a faculty to go a pilgrimage to jerusalem there to visit (as they signified) the holy places. They took their voyage to Venice, and then as stories record, the Turks warred with the Venetians, and travailing was so dangerous, that they were disappointed of their journey. Immediately they altar their minds and determine to give themselves to preaching. Whereupon the Pope's Legate, oiled after the Romish manner, and shore Priests seven of them, and gave them licence freely and in all places to preach, to hear confession, and to minister the Sacraments. In the year 1540 through the help of Cardinal Contarenus they made suit unto Pope Paulus 3. that, that order of theirs might by his authority be confirmed. Paulus 3. granted their request ratified their order, with this proviso, that the number of their society exceeded not 60. This Pope afterward being given to understand how available this order was for the upholding of his kingdom, and the repairing of the ruinous walls of his pontifical authority, esteemed of this society as excelling all others, so that in the year 1543. he decreed, that the society of jesus, should not be tied to any one place of abode, neither limited to any certain number of brethren. So far, Mart. Chennizius. To be short, they prevailed so much that they got them a place at Rome, where (as this Pilgreme confesseth) their Provost is always resident, & sendeth abroad his Pupils, as I may justly say to deceive the people of God. Lastly, after the Ignatius, & Cardinal Moronius, had consulted together, means was found that in the year 1553. there was a College builded at Rome for the training up of youth to go abroad to seduce the Inhabitants of the earth. Now sir will it please you to behold your Coat. The first of your gentry was Ignatius Layola the cripple, he standing under Pompeiopolis tower gives the Pellet out of his tail: the supporters be two Cardinals: your Crest is a shaven crown: your prerogatives & royalties (if you may be believed) are great: your liberties reach far, ye may go whither ye will you being such a man, as ye say: Of the Sosciety of jesus, why hide ye yourself in? Why come ye not forth? why repair you not to the temple & sit among the Doctor's? but as touching your order, I see the fulfilled which long ago hath been foretold to happen in the latter days, concerning Teachers and Hearers. Men have itching ears, 
2. Timoth. 3.  endeavouring to procure themselves teachers after their fond humours. Men are high minded, self-willed, 
2. Timoth. 4.  lovers of themselves, being wed to their own ways and devices, leaving the law of God, 
Math. 15.  and following after the traditions of men. What moved you to forsake your native Soil, and the famous Universities of England, flourishing with all kind of good literature? the scriptures are in this land learnedly expounded: the fathers alleged: the councils examined: the histories divine, & profane, moral, and natural, thoroughly perused: the laws Civil, Canon, Statute, and temporal diligently scanned: justice is put in ure: and that which confirmeth the right usage of all the premises, God hath blessed this Land with peace these many years. Blessed be his name therefore. I hope ye are come home to taste which us, 
Psalm. 33.  how sweet the Lord is. But this long time you have neglected all the aforesaid, & whereas there are many orders and sects under Abadon King of Locusts as monks, 
Apocalyp. 9  Anachoretes, eremites, Friars, Carmelits, the order of basil, Augustine, Benedict, Dominike, Francis, Ord● Cluntacensium, Grandimontensium, 
Volaterran. Anthropolog. lib. 21.  Carthusiensium, Cisterciensium, Clarevallensium, Praemonstratensium, Camaldulensium, vallis umbrosae, humiliaetorum, Guilielmitarum, servorum beatae Mariae, Sanctae Brigittae, Coelestinorum, Canonicorum regularium, montis ●liueti, Militum sancti johannis Baptistae, Templarorium, Sanctae Mariae Teutonicorun, sancti jacobi, de Calatrave, militum jesu Christi, Militum Alcant●rae, de redemptione captivorum, montensiae, sancti Sepulchri, and infinite other Locusts, having their original, success, & confirmation, by soothsaying, conjuring, dreams, visions, fantasies, lies, illusions and feigned Miracles: you for novelties sake have found out a new rule, and the lousiest order of all. They had some colour, either they fathered their invention upon the virgin Mary, or upon some saint. You addict yourself to a maimed soldier, and bring forth unto us an halting religion. It should appear you repose therein holiness. Deceive no longer yourself, go not about to delude God's People, and her majesties loving and obedient Subjects It is neither the place, nor the habit, that maketh a man the holier. Gregory saith: 
Gregor. in Ezech. lib. 1. Homil. 9  Si desit spiritus non adiwat locus etc. If the spirit be wanting the place helpeth not. Lot was holy in Sodom, yet sinned he in the Mount. And that the places guard not the minds, let our great grandfather Adam testify for he fell in Paradise▪ For if the place could have succoured, Satan had not fallen from Heaven. The same words in manner hath Ambrose. Jerome also writeth: Non sanctorum filii sunt, 
Dist. 40. cap. Non est.  qui tenent loca sanctorum. They are not the sons of Saints which enjoy the room of Saints. Chrysostom telleth us: 
Chrysost. in Math. homil. 43.  Non locus sanctificat hominem, sed homo sanctificat locum, the place maketh not the man holy, but the man maketh the place holy. Again. Gregory saith: Non loca vel ordines, creatori nostro nos proximos faciunt. 
Dist. 40. cap. Non loca.  It is not the places nor the orders that makes us nearer or more acceptable unto God our Creator. It was Symmachus, that poisoned the streams which you dranck of, where he saith of the Pope: Si desint bona acquisita per meritum, 
Ibidem cap. Non no●▪  sufficiunt quae a loci praedecessore praestantur. If there want good things gotten by his own merits, the good things which he hath gotten of his Predecessor are sufficient. Here the treasure house of the church, and the merit Cell of orders, Munkry, fratry, and societies is established. In the judgement of this Pope, as it also gathered by the gloze, 
Gloss. ad cap. Non nos.  Peter hath granted his Successors (ut essent haeredes bonitatis suae) that they should be heirs of his virtue and worthiness. Again: 
Gloss. ad cap. sic nos. dist. 19  Papa Sanctitatem recipit à Cathedra, the Pope receiveth holiness of his Chair. 
Pontifical. in benedic: ad vest. sacerdoes.  In hallowing the priests vestments ye say: that thy Priests wearing this holy vesture, may deserve to be shielded and defended from all assaults, and temptations of the wicked spirits.  
Pestilent is that opinion of Thomas of Aquine, who saith that the wearing of Francis or dominics cowl, hath power to remove sin, as well as the sacrament of baptism. 
Alphons. adver. Haeres. lib. 7. cap. 7.  Alphonsus de Castro a Minorit reporteth, that in his hearing, a certain Thomist preached: Whosoever forsaketh the judgement of Thomas of Aquine, must be taken as suspected of Heresy. Hear is a dilemma. Either put no holiness therein and so follow no choice of order: or else put holiness therein, & therefore according unto the premises you are justly to be condemned. This superstitious Opinion of your fantastical orders, 
Sleidan. lib. 12.  hath be witched not only mean Personages, but also great Princes. For Franciscus' Marquis of Mantua, the second of that name, Albertus Pius Prince of Zeugitana lying at Paris, and Christophorus Longolius that great Clerk buried at Padua, charged their executors, to bury them in Saint Francis weed. They hoped (saith the Story) to obtain Remission of sin, if they were buried in a grey friars Coat. It appeareth unto the World how shameful and vile was the romish Religion in those days. For men were led into that palpable ignorance and blindness that to be buried in monk, or friars Weed was thought enough to bring a man to eternal Life. These your devised dreams do nought else, but lead to the Devil, & damn as many as drink of your Cup.  
Chrysostom exclaimeth against you, & your Pharisaical sects. O the wickedness hereof, 
Crysost. in Math. Homil. 43.  (saith he) they will show more holiness in their apparel, then in the body of Christ etc. that he, which despaireth in God's mercy, should put his trust in the garment of a man. The ancient council of Gangra hath decreed: 
Concil. Gangrenes. cap. 12.  Si quis virorum putaverit, sancto pròposito, id est, continentiae convenire, ut pallio utatur tanquam ex eo justitiam habiturus etc. Anathema sit. If any man think it agreeable to his holy purpose, to wit, of continent life, to wear a cloak, as though thereby he were to have righteousness etc. let him be accursed. And look what is here spoken of the cloak, may be understood of other habits and garments. Many learned and Godly men, from time to time, have lamented the miserable state of the Church, seeing the infinite number that in show profess religion, the diversity of orders, their varing in service, their addicting unto saints, serving as it is written, rather the Creature then then the Creator. 
Rom. 1.  In this respect the complaint is made: My people (saith the Lord) have done two evils. They have forsaken me the well of the water of life, and digged them pits, 
Jerome. 2.  yea vile and broken pits that hold no water. kingdoms have been bepestered with these swarms of locusts, eating the fat of the earth, and making as it were heaven of this world, Anno. 1279. there was a council summoned at Lions where the pope being present, order was taken for the suppressing of Friars and religious men, that thenceforth there should but only four orders be received About the year 1392. Henry Crumpe an Irishman wrote a great volume: contra religiosos mendicantes. Richard Fitz Ralph. Archbishop of Armach. wrote xvi. Books, 
De Religios. domib. capit. Ne nimia.  contra fratres mendicantes. Innocentius. 3. decreed: Lest that the overmuch diversity of orders in religion, bring great confusion into the church of God, we straightly forbidden, that none henceforth do invent a new order: but whosoever vill vow or profess, let him take one of the orders allowed.  
I will not presently stand longer in reciting either grave fathers, or learned men, who from time to time, misliked not only with the varying orders of Munkery & Fratrye, but also with the vain and unconstant heads of the devisers and founders thereof. Your Cannon law layeth down, what opinion we should conceive of you & such as you are in so doing: quisquis contemptis hijs cum quibus vivit, 
Dist. 41. cap. clericus.  Lautiora sibi, vel austeriora prae caeteris indumenta, vel alimenta quaerit, aut intemperans sui, aut superstitiosus est. Whosoever despising his ordinary trade of living procureth unto himself beyond others a more delicate or a more austere kind of raiment, or diet, he is either intemperate or superstitious. Now I come to tender your state and condition where ye say that: ye have resigned your interest and possibility of wealth, honour and pleasure, with other worldly felicities. Have you sold your annuity? but ye made not the buyer privy unto your desperate enterprise. Have ye done away your possibility? why did ye so? ye might have been a bishop: you would make us peradventure believe: you care not for preferment, no more than Theatinus the jesuit, who had vowed as well as you, but played the egregious hypocrite, 
joh. Balaeus Anglic. script. Centur. 8.  he pleaded poverty, but practised the filling of the poke. quam sectan (saith Caelius) postea deseruit, cum quod venabatur accepisset. which order he afterwards forsook, who he had gotten that which he gaped for. He found means to be Cardinal, and afterward Pope. When he should go to Rome to be stalled in his Pontificalibus his brethren the begging jesuits asked him whither he went, his answer was, as Christ sometimes answered his disciples: 
joh. 1●.  whither I go, thither cannot ye come: meaning that he went to be Pope, that he would play the jesuite no more, & that they should go a ●●ging about the Country such is the holiness of your society in renouncing the possibility of worldly preferment.    

The jesuite.  
AT the voice of our general Provost which is to me a warrant from Heaven, and an oracle from Christ, I took my voyage from prague to Rome where our said Father General is alway resident, and from Rome to England, as I might and would have gone ioyouslye into any part of Christendom or heathens had I been thereunto assigned.  

The Answer.  
BY your words I gather first your obedience to your general Provost. secondly your affiance and opinion of him and his authority, being as ye say: a warrant to you from heaven, and an oracle from Christ. Thirdly your pilgrimage from prague to Rome, from Rome to England. Touching your obedience & tying yourself to that order & trade of life (being an Englishman) to a foreign and a stranger (whom ye call your Provost) enemy to god, as we find by examining your religion, and as it were a sworn adversary to our sovereign Lady, the Queen's majesty the Crown & Dignity (in that he sendeth such pilgrims as rebellious scouts into her Dominions) what scripture have ye for your warrant? ye are commanded to give unto Caesar that which is due unto Caesar, 
Math 22. Rom. 13.  & unto God, that which is Gods: tribute to whom tribute belongeth custom to whom custom belongeth: fear to whom fear belongeth, & honour to whom honour belongeth. 
●▪ Pet. 2 Rom. 13.  Again: Fear God, honour the King. Again: Let every Soul be subject unto the higher Powers. Paul meaneth not here your subjection either to Pope or Provost, & so forget your duty to your Prince. Will ye be tried by Peter? be ye subject (saith he) unto all manner ordinance of men, 
● Pet. 2.  for the lords sake, whether it be unto the King as unto the chief head, either unto rulers as unto them that are sent by him. Hereupon Chrysostom, that the Apostle showeth, quod ista imperentur omnibus, & Sacerdotibus, & Monachis, 
Chysost in. 13. Rom. homil. 23.  non solum secularibus. That these ordinances have authority over all, both Priests, and Monks, not only over secular, and lay persons. Again saith he, be subject, (etiam si Apostolus sit, si evangelista, si Propheta, 
Ibidem.  sive quisquis tandem fueris) yea if thou be an Apostle, if thou be an Evangelist, if thou be a Prophet, ye whosoever thou be. and again, lest you should think this any prejudice to Christian order, he saith: Neque enim pietatem, subvertit ista subiectio▪ neither doth this obedience (to your Prince) overthrow piety or religion. He asketh the question: seeing than thou mayst have a Prince that commendeth thy well doing, and furthereth thine affairs, why becomest thou not obedient? lastly he preventeth an objection, which is most commonly rise in the mouths of romish Rebels, saying: I will in no wise hear thee say, that oftentimes the Prince abuseth his authority, but behold thou the goodliness or decency of this ordinance, and thou shalt see the great wisdom of him that ordained it from the beginning. The Apostle layeth before us the peril of disobedience saying: They verily which resist, 
Rom. 13.  purchase unto themselves damnation. Notwithstanding all the premises and the strayct injunctions of the holy Ghost, you have left your native soil, neglected your obedience unto the truth of God's word, and forgotten your loyalty and subjection unto her Royal majesty, and her godly proceedings. Do ye not know that power, ordinance, 
Rom. 13.  and government is of God? the Prince sitteth in God's chair, the prince beareth not the sword in vain. As God is a jealous God, so he will not have the honour, 
Exod. 20. Malach. 1.  love, fear, and service due unto him, done to any other. Have you forgotten that ever ye read of the jealousy of Princes over their Subjects? What? is the pope a friend to England? is your Provost a favourer of her majesty? were your companions her lovers? What are you yourself, which your patience be it demanded? had ye licence to pass over? now ye are comebacke, what obedience do you show? Let it not grieve you that I thus examine your estate. Ye are as you say a jesuite, your Provost and Controller is at Rome. You are as it may be gathered become his servant and sworn subject. 
1. Corinth. 7.  Saint Paul giveth good counsel if ye would follow it. Ye are bought with price make not yourselves slaves unto men. 
Ambros. in 1. Corinth. 7.  saint Ambrose expoundeth the same: servi hominum hij sunt, qui humanisse subijciunt superstitionibus. They are the slaves of men, that make themselves subject to men's superstitions. This holy father giveth yet a further light unto the Apostles words, saying: The Apostle now remembreth that which he rebuked in the beginning of his Epistle, because they would say: I hold of Paul, an other: I hold of Apollo, and you hold of your Provost, he of the Pope, & the Pope of the devil. Alphonsus de Castro one of your own crew, calleth the like obedience: 
Alphons. advers. haeres. Lib. 1. cap. 7.  Miserimam servitutem, a most wretched slavery, where some addict themselves to Thomas, some to Scotus, some to Occam, so that thereof they are called Thomists, Scotists, Occamists, & you with the Turks, refusing Agar, & choosing Sara, take scorn to be called Ignatians, of Ignatius your lame leader, call yourselves jesuits, and swear fealty to your Romish Provost. The judgement of Alphonsus in this point is grounded upon the Apostle where he saith: 
Ibidem.  Paul hath commanded us (saith he) to submit our understanding, but unto the obedience of christ, 
2. Corinth. 10.  not unto the obedience of men.  
Secondly, as touching the opinion you have in your general, your warrant (as ye say) from heaven, and Oracle from Christ: Deceive not yourself in trusting to a rotten staff. 
Caus. 11. quaest. 3. si quis hominem.  hearken what Jerome saith: Si quis hominem qui sanctus non est, sanctum esse crediderit, & dei cum iunxerit societati, christum violat cuius membra sumus. If any man believe that man to be holy, that is not holy, and will join him to God's company, he doth villainy to Christ whose members we are. He is no jupiter Hammon, Dodonaeus, Heliopolitanus, Nicephorius of Mesopotamia, he is no Oracle of Apollo in Delphis, Branchida, Larissa, Lycia, the isle Delos, nor Daphne that deceived thousands: he sits not to give answers in the temple of Serapis in Canopus, neither in the temple of Pasiphae, neither in the temple of Aesculapius among the Pergamits Narbaca of the Hyrcans, Aridalus of the Traezenians, Apis in Egypt. All these Oracles are silent & now only doth yours give answers? If the reader look that philosophy should yield him the cause of their silence, I refer him to Plutarch who discourseth thereof in his book: 
Plutarch.  de Oraculis quae obmutuerunt, and again in his book: Cur Pythia versibus non respondeat amplius.  
But leaving him to his philosophical conclusions, Christian Religion directeth us, and fully resolveth that the power of God's word prevailed so much, that (as a great light expelling Mist and darkness) the mouths of all wicked spirits were stopped, heathen Oracles ceased, & in steed thereof, Satan now sendeth forth romish spirits, under colour of Religion, to carry away in ignorance as many as will credit their lying Oracles. Your Provost is no seer of Israel, he is no Samuel under the Ephod, he is no Moses on the Mount, he is no Aaron with urim and Thummim, he is no Ark with the Tables of God, the rod of Aaron, neither with the golden Pot of Manna, that you should put such confidence in him. We perceive well-enough what he is, one sitting in the synagogue of Satan, and offering sacrifice in the temple of Antichrist at Rome. Moreover you signify unto us that he is not only your Oracle, but also your warrant from heaven. This you barely affirm without warrant of God's word. This dealing inferreth a vehement suspicion, it hath been Satan's practice of old, for the further advancement of his purpose. Mercurius gave the Egyptians laws, received (as he saith) of the God Mena: Zamolxis to that Getae, and Thracians from the Goddess Vesta: Lycurgus to the Lacedæmonians from Apollo Delphieus: Solon to the Athenians, Zaleucus to the Locretians, Philolaus to the Thebans, Minos to the Cretians from jupiter: 
Lactant. Divinar. Instit. Lib. 1. cap. 15.  Numa Pompilius had conference with the Goddess Aegeria: the Lady Pallas directed the Troyans': and as Lactantius writeth, Cabyrius the Macedonians, Vrana the Carthaginians, Faunus the latins, Saucus the Sabinians, juno the Samnites, Venus the Paphites, and all as they would make us believe proceeded from some God or Goddess. The Turk also (as he saith) received his Alcoran from heaven. In like sort hath your Provost his authority from heaven. The Pope deceived him, he deceived you, and now you go about to deceive others. The gift of prophesying in the judgement of the learned is done away: extraordinary calling is either very rare or not at all: working of miracles is ceased and in the judgement of Chrysostom: If there be any such, 
Chrysost. in Math. homil. 49.  it is rather found among the false christians. Wherefore if either your Provost, or you, have any warrant from heaven, for the establishing of any such order, bring it forth out of God's word, or else ye are not to be believed. Chrysostom telleth us flatly: 
Ibidem.  Antea enim multis modis ostendebatur quae esset Ecclesia christi & quae Gentilitas: nunc autem nullo modo cognoscitur, volentibus cognoscere quae sit vera ecclesia christi nisi ●antummodo per scripturas. In times past it was showed by many ways which was the church of Christ, and what paganism, but now it is known no manner of way, of them that will understand which is the true church of Christ, but only by the scriptures. Your brethren of the romish church have fathered their orders upon visions, dreams, miracles, and apparitions, and thereby deluded thousands. Nauclerus writeth of Pope Hildebrand called Gregory the seventh, 
Naucler▪  how that lying at the point of death: Protestatus est coram omnibus, ut cauerent ab hominibus sive viris sive mulieribus, sub specie religionis, loquentibus visiones sui capitis, quia per tales ipse seductus. He made a solemn protestation before all that were present that they should take heed of people, were they men, or were they women, that gave forth the dreams & visions of their own brain, for by such he himself had been deceived. Old father Gerson Chancellor sometimes of Paris trieth out against the abuse of that corrupt time which received, 
john Gerson.  sects and orders by dreams & visions without warrant of god's word. Friar Alphonsus is in a pelting chafe with such as give credit to men's works, 
Alphons. advers. Haeres. Lib. 1. cap. 7.  as if they were Oracles from above, and give them that honour which is due unto the sacred scriptures. Non enim iuravimus (sayeth he) in verba hominis, sed in verba dei. We have not vowed the truth of man's word, but of god's word. Thirdly in this vain hope and confidence you repose in your feigned order, you travel from country to country (which is greatly to be lamented) as ye report yourself from prague to Rome, from Rome to England. I am afraid lest the story of the wicked spirit in the Gospel, be fulfilled in you where it is said: 
Math. 12. Luke. 11.  When the unclean spirit is gone out of a man, he walketh through d●y places, seeking rest and findeth none. Then saith he: I will turn again into my house from whence I went out, and when he cometh, he findeth it empty, swept, and garnished. Then goeth he his way and taketh unto him seven other spirits worse than himself, & when they are entered in, they devil there, & the end of that man is worse than the beginning. Ye have wandered far and nigh and passed through dry places, 
Chrysost. in. 1● Math. hom. 30.  as Chrysostom expoundeth: homines aridos qui nondum pluuiam evangelicae doctrinae susceperunt in se: dry men who as yet have not received into their breasts the dew of god's word in the gospel. You have visited that Romish babylon, 
Apocalyps. 17  that great city which beareth rule over the kings of the earth You have beheld her seven hills described in the revelation: I doubt not but you shaked hands with Antichrist and swore unto him obedience (saluo vestro ordine, as the manner is) upon the sole of his foot. What need I repeat unto you the abominations which you have seen, report them yourself, tell the truth and shame the devil. johannes Sarisburiensis saith: In ecclesia Romana sedent Scribae et Pharisae: 
joh. Sa●isbu. in Polycrat.  The scribes and Pharisees sit in the church of Rome. It is a very dry soil, 
Lyra in. 2. Thess. 2.  for Nicolaus Lyra above two hundred and fifty years ago said of that Seea: Ab ecclesia Romana, iam diu est, quod recessit gratia. It is long sithence the grace of god is departed from the church of Rome. Cornelius' bishop of Bitonto lamented that the clergy of Rome was fallen from christ to antichrist. 
Cornel. episc. Bitonto in Concil. Trident.  Franciscus Petrarcha calleth Rome: the whore of Babylon, the mother of all Idolatry and Fornication, and saith further: 
Francis. Petrarch. Cant. 92.  that all shame and reverence is quite departed from thence. That it is become a school of error and a temple of heresy. johannes Episcopus Chemensis one of your own saith: 
joh. Chemens'. Lib. intitul. Onus Eccles. Cap. 19.  Ecce Roma nunc est vorago et mammon inferni, ubi diabolus totius avaritiae capitaneus residet.  
Behold Rome is now the gulf and Mammon of the infernal lake, Where the Devil head and general or chieftain of all avarice is resident. Again: Sedes bestiae, id est ecclesiae perversae, est in curiae Romana. The seat of the beast that is of the wicked church, is in the court of Rome. O miserable Rome (saith a bishop of your own) Which in the time of our elders hast brought forth the lights of worthy fathers, 
In council. Rheims.  but in our days hast brought forth monstrous darkness, shameful and slanderous to the time to come. Petrus Bembus saith: 
Petr. Bembus.  Romae est sentina pessimorum hominum & totius orbis. Rome is a sink of most pestilent varlets, and of the whole World. Luther confesseth: I would not for a great sum of Money, but that I had seen Rome, otherwise I should have stood in great fear, 
Henric. Petr. Rebenstock. in Colloq. & Medit. etc.▪ Luth.  lest that I had misreported aught of them. But what I saw that speak I, and testify, and cry out with Mantuan.  
Vivere qui sancte cupitis discedite Romae,  

Baptist. Mantuan.  Omnia cum liceant, non licet esse bonum.  
Fly Rome all ye that mean a life  
in holiness to lead  
Though all ye may, yet bard is this:  
the godly way to tread.  
Again.  
Sanctus ager scurris venerabilis ara Cynaedis  
Seruit: honorandae diuûm Ganymedibus Aedes.  
The substance of these later verses is such that with modesty they may not be englished. The shame I refer to the favourers of the cause, and the clokers of the filth. What say you to these reports? The Well of your religion is there, the Pillars of your faith are at Rome, and yourself made a Pilgrimage thither. We are to take heed of poisoned Raiment, and rotten Sheep, lest they infect the flock, and you also warily to tender your state lest that according to the Story of the Evangelist: 
Math. 12.  the end be worse (with you) than the beginning. The practice of such adversaries and patrons of the romish sect is very pernicious. Chrysostom writeth: 
Crysost in Math. Homil. 30.  Christianus si malus evaserit peior fit quam si fuisset gentilis. A Christian if he revolt, proveth worse than if he were a Gentile, or Heathen. Therefore I am to warn my Brethren that they take heed of you. Now I will hear you further.    

The jesuite.  
MY charge is free to preach the Gospel, to minister the Sacraments, to instruct the simple, to reform sinners, to confute errors, and in brief to try all armour spiritual against foul vice and proud ignorance, wherewith many of my dear Countrymen are abused.  

The answer.  
NOw ye publish your commission, is your calling ordinary or extraordinary? extreme ordinary. who made you a Preacher? your Provost of Rome. Are yea preacher of the Gospel? I pray ye of what Gospel? there have been many heretics that rejected the true gospel (that is) of jesus Christ, and delivered into the world the Gospels of Peter, Thomas, Mathias, Andrew, and yet would they be counted preachers of the Gospel. 
Euseb. eccle. hist. lib. 3 cap. 22· lib. 6. cap. 37. Epiphan. lib. 1. Tom 3. haeres. 38.39.40.  Helcesaitae had among them (as they said) a Gospel fallen from Heaven. Sethiani had their jobelaea, the revelation of Seth, and Abraham. Archontici had their Symphoniam. Cayni, the heretics of Cayn the murderer, worshipped judas the traitor as you do the Pope, and alleged his Gospel, The Ebionites had a gospel secundum Ebraeos, 
Euseb. eccle. hist. lib. 3. cap. 24.  and yours is secundum Romanos. Let as many as fear God, and sincerely embrace the gospel of jesus Christ, under the globe, mantle, or cope of heaven bear witness, and judge between you and us. you preach the pope's supremacy, canons of Counsels, decrees of fathers, constitutions of men, rites and ceremonies, pardons and indulgences, invocation of Saints, merits by works, pilgrimage, purgatory, masses, diriges, trentals, images, pictures, relics, altars, shrines, lives of feigned saints, false miracles, visions, dreams, fantasies & such other trashes without warrant of god's word, as it appeareth unto the world in your sermons, and Romish postilles. and in fine ye are justly to be charged, as companions of the Pharisees▪ that ye set light by the gospel of jesus Christ, that ye forsake the law and follow after the traditions of men. Unto the Pharisees far worse than the heathen Jebusites, a fit name for you then jesuits, 
Math. 15.  it is said: In vain do they serve me, while they teach such doctrines as are nothing but the commandments of men. What sacraments do ye minister? the church of God receiveth two: numero paveissima, 
August. ad januar. epist. 118.  of the smallest number (as Augustine writeth) which are: baptismus trinitatis nomine consecratus & communicatio corporis & sanguinis ipsius. Baptism, hallowed in the name of the Holy Trinity, and the communicating of his blessed body and blood, figured in the old testament by the circumcision and the pascal lamb. But you of your own brain, have added thereunto five more, such is your dealing. Are ye an instructor of the simple? and yet at the first jump, ye take the lords of the counsel in hand you would have to your audience not only their honours, but the doctors, masters, and choose men of both universities. Are ye come to reform sinners? Why turn ye not your face to the fountain of your religion, where the water is troubled, muddy, & noisome, I mean the synagogue of Rome, full of deformities? As for this realm of England (the Lord of hosts be praised therefore) gods word is here planted, we have a gracious princes (whose life God bless and long continue) our supreme head next & immediately under god: her majesty hath counsellors that be noble, wise, virtuous, & learned: we have flourishing universities & schools of learning of great fame: we have good magistrates, and good government, and godly laws established: Antichrist of Rome is abandoned: idolatry and superstition rooted out: the dregs & filth of heresies detested and abhorred: every one in his calling with all endeavour serving god, obeying his Prince and embracing brotherly love, and now are ye come to be a reformer? I vehemently suspect your dealing. We have a precedent of the late hypocritical practice of your brother Theatinus the jesuite. He pretended reformation in the church of Rome, as you do here in England, and wrote unto Paulus the third a book (as Vergerius saith) de emendanda Ecclesia. Although (saith he) he reform it nothing at all. 
Peter Paulus verger. citat▪ a balaeo. Anglic, script. Centur. 8.  Luther profecied of the reformation, then wished & pretended by the Pope and his Cardinals. (I mean at the late Council of Trent) by the picture which was set before his book as an argument of their doings. For (saith Sleidan) the bishop was placed in an high seat and certain Cardinals standing about him, 
Sleidan lib. 12.  which with Fox's tails tied to staves like besoms swept all things upside down. This Theatinus aforesaid having gotten unto himself thereby some credit, crept on so fast, that he attained unto the papacy, and being Pope look what he had preached against before, that he practised himself. This was the first of your worthies, and the famousest of your order, such examples we have of your pretended reformation. Are ye a confuter of errors? They are infinite in the church of Rome. What a number of Popes have been heretics, schismatics, blasphemers of God, & polluters of Peter's chair? are ye come to England to confute errors? Why turn ye not to them that disobey their prince, thrusting in foreign power, gaping after the Pope and the flesh-pots of Egypt? Why turn ye not to your countrymen here, that will not repair to the church, to here God's word and divine service, that will not be partakers of the blessed communion, that mislike with her majesties procedings, that secretly conspire, that practice treason, conjuring, calculating, soothsaying, sorcery, and witchcraft, with other abominable dealings? reform first yourself, then confute these errors, and you shall do God good service, and great commodity to your native country. Are ye a trier of all armour spiritual, and a deliverer of your Countrymen? a proper Champion▪ your skill therein, & the proof thereof will appear in your practice. but I am now to deal with you an other way. Me thinks the liberty of your society, and the ranging abroad of your brethren seemeth contrary to good order, & the course of your own cannon law. 
August. de haeres. ad Quod▪ vult.  Africa in the time of S. Augustine hath been bepestered with two sorts of heretics, Donatists, and wandering Circumcellions, passing from Africa to Rome & from Rome to Africa, as you do from England to Rome, & from Rome to England. There was a grievous complaint made unto the council of Chalcedon against religious men that passed from city to city, as you do: 
Causa 16. quest. 1. quidam.  et perturbationes paci ecclesiasticae inferebant, & diversorum domos corrumpebant, and disturbed the quiet estate or peace of the Church, & corrupted the houses of divers men. when complaint was made unto Pope Pelagius, of Probinus, Milianus, 
Ibidem cap. probinum.  & Probinianus, who leaving their cloister, loitred about, he charged john the governor of that region to banish them the soil, & you may think ye speed well, if so ye can escape. The council of Chalcedon, 
Dist. 71. cap. extraneo  and the council of Antioch have decreed, and S. Agustine likewise requesteth his colleags the bishops about him, to receive no priest without testimonial and commendatory letters. 
Cap. hortamu● Cap nullum. & dist. seq. dist. 98. per tot.  Also touching Transmarinos': that is such as pass over sea, it is decreed: that they be not received without the testimonies of five bishops at least, and that under their hands and seals, the reason thereof is, thereby to shun the Manichees, and such as were rebaptized with other Heretics, which thrust themselves into the church (as you do now) under the name of Catholic priests▪ now sir where is your passport, and the testimonial of your soundness in religion? 
Causa 2. quest. 1. legum,  your law saith no priest is to be received without his letters of orders▪ 
Dist 23. ecclesiastica. Cansa 12. quest. 1. dno.  show them if ye have any▪ your law maketh mention of your stole to be worn on both shoulders, in token of adversity and prosperity, and shaven crown in token of the kingdom which is hoped in Christ. Let us see the character of your order, that consequently we may be the better acquainted with your person. The order of the Church is that none do preach unless he be orderly called, licenced, and sufficiently authorized thereunto. This custom began of old, because of Arius the heretic, who being but an inferior priest, presumed to reprehend the manner of Alexander Bishop of Alexandria, his expounding of scriptures and to Preach errors himself, being not thereunto licensed. If ye be a preacher, bring forth your licence, and consider with yourself whether your provost of Rome can licence preachers in England. The liberties of your priesthood (by your own confession) stretch not only to preach, but also to minister the sacraments I hope ye will justify the whole by your own law. he that is shorn Priest by your own decrees, first must have a title, to wit, he must be entitled to some proper place, cure, or living without ranging Circumcellion wise abroad. I will not here stand to distinguish of titles. The council of Chalcedon hath decreed. Neminem absolute jubemus ordinari presbyterum, neque diaconum, 
Dist. 69, neminem.  neque quenlibet in ecclesiastica ordinatione constitutum, nisi manifest in ecclesia▪ sive civitatis, sive possessionis aut in martyrio, aut in monasterio, hic qui ordinatur, mereatur ordinationis publicae vocabulum▪ eos autem qui absolute ordinantur, decrevit Sancta Synodus, vacuam habere manus impositionem & nullum tale factum valere ad iniuria ipsius qui eum ordinavit▪ we command that none be made priest absolutely (as your order is) neither deacon, neither any other within Ecclesiastical orders, unless that manifestly in the Church either of city, or of patrimony, or in the martyrie, or in the monastery, he which is ordered by publicly entitled▪ as touchig them that are absolutely ordered, the Holy Synod hath decreed, that their laying on of hands be void, and that no such act henceforth should be of force to the reproach of him that ordered such a one▪ Again, the council summoned at Placentia, by pope Vrba hath contrary to your order established, as Gratian the Rapsodist hath alleged, saying: sanctorum canonunstatutis, consona sanctione decernimus ut sine titulo facta ordinatio irrita habeatur, 
〈…〉 cap. sanctorum.  & in qua ecclesia quilibet intitulatus est, in ea perpetuo perseveret. According unto the rules of holy canons with like consent we deeree, that the ordering of priests without title be void, 
Causa. 21. quest. 1. Clericus.  and that every one continually be resident in the church where he is entitled. Again: unusquisque secundum Apostolicam vocem in quo vocatus est, in hoc debet manner & in una locari ecclesia. Every one according unto the saying of the Apostle, must abide wherein he is called, and be placed in one Church, The reason of this title, is that every priest should have somewhat to stick unto, if it pleased god to visit him with infirmity or blindness, that he became not a burden unto the church: the which in my simple opinion you should deeply consider. For if God laid blindness upon you who should lead you out of the land. Secondly the ecclesiastical law forbiddeth one bishop to intermeddle with an others diocese, one pastor may not busy himself with an others flock, one vicar or curate may not examine an others charge, and are ye come from your provost in Rome to play the priest and the preacher here in England without orderly admission? 
Causa. 16. quest. 1. cap. adij cimus.  your law saith: nulli sacerdotum licet alterius parochianum ligare vel solvere. It is not lawful for any priest to bind or lose (that is to excommunicate or absolve) an others parishioner. The ancient ecclesiastical histories do record the great whurliburly at Constantinople between Chrysostom and Epiphanius, and all about the breach of the breach of the canons of the Church in this behalf not observed; when as Epiphanius bishop of Constantia in Cyprus, encroached upon the jurisdiction of Chrysostom archbishop of Constantinople. Epiphanius in the name of Chrysostom is thus charged: Multa contra canones agis Epiphani: 
Socrat. eccle. hist. lib. 6. cap. 11.13.  primum quod ministros ecclesiae ordinas in ecclesijs quae sunt in mea diocesi: deinde quod antequam erat tibi a me potestas permissa, tua ipsius autoritate sacra mysteria celebrasti: contra cum eras a me invitatus renuisti, ac rursus iam tibi, ipse facis potestatem. Thou dost many things oh Epiphanius contrary to the canons of the church: first in that thou madest Ministers in the Churches which are within my diocese: secondly in that before I had licenced thee, of thine own authority, thou hast celebrated the holy mysteries: of the other side, when I offered thee courtesy thou diddest refuse it, and now again of thine own head, thou givest authority to thyself. The conclusion directed unto him, I refer presently to you to consider of: Vide igitur ne situmultus ob eam causam in populo oboriatur, periculum inde in tuum ipsius caput redundet. Take heed therefore, lest thereof rise any tumult among the people, and the peril or danger there hence light upon thine own pate. Take withal the behaviour of Epiphanius, for saith the story: quae cum Epiphanius audivisset, perculsus metu decedit ab ecclesia. Which things when Epiphanius had heard, he was stricken with fear, and departed out of the church. I would wish here that ye learned wit of Epiphanius.    

The jesuite.  
I Never had mind and I am straightly forbidden by our said Father that sent me to deal in any respect with matters of state or policy of this realm as things appertaining not to my vocation, and from which I do gladly restrain and sequester my thoughts.  

The answer.  
IF you be wise hold you there. But yet I fear me they are but words full of falsehood and deceit, where one thing is said in word, and the contrary found in practice and in deed. In religion I take you for a Romanist, a favourer of the Pope, & a furthrer of his practices. He hath set the mother against her own son, 
Sigebert. Abbas uspergens· Antonin. Platina. Sabellicus.  the son to take armour against his own Father, the Subject against the Prince, and the Princes together at mortal wars. He hath deposed Kings & Emperors, he translated Empires, he treads upon princes Necks, he takes Sceptres and Crowns from kings heads, and trampleth them under foot, he taketh from others that which is their right, & giveth away that which is none of his own: the late enterprise in Ireland is a witness of part thereof. Either renounce the Pope & these his wicked dealings, or confess yourself a dissembler. But you will say ye come as a private man, to confer in matters of religion, to preach, to teach, and to dispute, you wish the Prince would give ye the ear, you crave the Counsel to be attentive, the masters, Doctors and chosen men of both Universities, you cull for your auditors What would ye entreat of, without impairing of the state? what discourse will ye use without prejudice to the government? what Religion, would ye establish without derogation to the Laws of the Realm & policy of the Land? If ye persuade her majesties loving Subjects to a misliking of the Religion received, you cause Schism, Tumult, conspiracy, and Rebellion: if ye plead the Pope's supremacy, it is the Price of your head: if ye deface the truth of the Gospel preached here in England, you willbe found a blasphemer of God, and an enemy of his word. Now I would hear what message ye can bring without intermeddling with matters of state and policy. If ye have found beyond the Seas a platform for government which you think expedient to be established in this Realm in matters Civil and Temporal, ye may attend upon the Parliament, and exhibit it to the body of the Realm. But you tell me ye are a Priest, than it appertains not to your profession to intermeddle with such affairs. And to conclude, though ye promise never so fair, not to deal in matters of state and policy, believe ye who list. Your profession is not to be credited, the practices of Rome are known, too too well.    

The jesuite.  
I Ask to the glory of God with all humility & under your correction three sorts of indifferent audience. The first before your honours wherein I would discourse of Religion so far as is the common wealth of your Nobilities▪ The second, whereof I make more account, before the Doctors, Masters, and chosen men of both Universities, wherein I undertake to vow the faith of our Catholic church, by proofs invincible, scriptures, councils, fathers, histories, natural & moral reasons. The third by the force of the law spiritual, and temporal. Wherein I will justify the same faith by the common wisdom of the laws standing in force, and practised.  

The answer.  
Now you crave patience, ye plead humility, and pretend the glory of God. You crave audience and them indifferent. Will no meaner please you then the Lords of the counsel, no base than Doctors, and Masters, & chosen men? I perceive Aquila non capit Muscas. Fly lower or else your humility willbe taken for hypocrisy. You say ye will undertake to vow the faith (as you writ) of our Catholic church▪ your words seem to infer a certain singularity. Have ye a Catholic church of your own? you are deceived if ye take Rome for the catholic church▪ In the judgement of all the learned and godly, the Catholic church is dispersed over the Face of the Earth, not tied, neither united, to any proper place, or person. The Council of Nice committed of old the charge of the Catholic church, to three principal patriarchs, Rome, Alexandria, Antioch, and afterwards came in Constantinople. 
Nilus' de primate. Rom. Pontific.  Nilus saith: For as much as certain countries are limited to the Church of Rome, certain to the Bishop of Alexandria, and certain to the Bishop of Constantinople, they are now no more under him, than he under them.  
Athanasius saith: 
Athanas.  Roma est Metropolis Romanae Ditionis. Rome is the Mother church (not of the whole world, but) of the Province of Rome. I will not speak of England, Ireland, Scotland, France, Denmark, Polonia, Suecia, Bohoemia, the noble states & Commonweals of Germany, Helvetia, Prussia, Russia, Lituania, Pomerania, Austria, Rhetia, Vallis Tellina, etc. where the Gospel flourisheth: but is your church the mother church & hath your Pope government & jurisdiction over the Churches in Asia, and Africa? 
David Cytraeus in Apocalyps. Ioh.▪ Manlius Collectan. Henric. Petr. Rebenstock. in Colloq. et medit. Lu●h.  It is well known that there is Chrystianitie in Asia, Africa, Armenia, Aethiopia, Cyprus, Constantinople, Bassa, Buola, with other places where the Pope dareth not once peep, for all his Pontificalitye at Rome.  
And in respect of all christian assemblies and faithful members wheresoever, the church is called Catholic, that is universal, so that your church and all churches are to be known & tried, not by your erring counsels, 
Irenaeus. lib. 3. cap. 11.  canons, constitutions, decrees, and glosses, but by the word of God which is the touchstone of truth. Therefore Irenaeus saith: columna & firmamentum ecclesiae est evangelium & spiritus vitae. The pillar and buttress of the church is the gospel and the spirit of life. Augustine saith unto the Donatists: Sunt certe libri dominici, 
August. de unitate eccle. cap. 3.  quorum autoritati utrique consentimus, utrique credimus, utrique seruimus: ibi quaer●mus ecclesiam, ibi discutiamus causam nostram. There are verily books of our lord, unto the authority whereof each part agreeth, each part believeth and each part regardeth, there let us seek for the church and thereby let us examine and try our matters. This I thought good here to note lest the reader should be carried away with the bare name of Your catholic Church. But as touching your flourish in repeating the names of scriptures, councils, fathers, histories, natural & moral reasons, laws spiritual and temporal whom you call proofs invincible, it maketh a fair show to blear the eyes of the simple, containing in it no substance at all So have Piggius, Eckius▪ Staphilus, Hosius, Harding, Saunders, Dorman and Rascal bragged of heretofore, and being examined were found contrary. Have ye red more than all your predecessors and Companions have? or have ye found new scriptures, new councils, new fathers, new histories, new reasons, new laws, at the erection of your new order? of your company they were that to face and bolster out a bad matter found out new petyte doctors, Abdias, Amphilochius, Clemens, Hippolytus, ●eontius & such others. It should appear you have some good liking in yourself, you have forgotten the counterbuffs which quailed the haughty minds of your complices, your books are answered, your fathers, councils, and histories are examined, the truth apertly hath been laid before you. There passeth not a scroll from your fists but is fully perused and returned unto you. Leave of bragging in words, show forth substance in deed, and know ye for certainty there shall neither authority nor reason escape neither pass our hands unsatisfied.    

The jesuite.  
I Would be loath to speak any thing that might sound of any insolent brag or challenge, specially being now as a dead man under this world and willing to cast my head under every man's feet and to kiss the ground they tread upon. Yet have I such courage in advancing the majesty of jesus my king, and such affiance in his gracious favour, and such assurance in my cause, and my evidence so impugnable (that because I know perfectly) none of the protestants, nor all the protestants living, nor any sect of our adversaries, how so ever they fray men down in their pulpits, and overrule them in their kingdom of Gramarrians and unlearned ears, can maintain their doctrine in disputation. I am to sue most humbly and instantly for the combat with them, and every of them.  

The Answer.  
YEt again I see there is much a do with you. Ye are a loft in bragging, and boasting, then suddenly down ye fall into a vain of hypocrisy. Again ye skip and mount into the Skies, displaying your Banner of defiance to all the Protestants living, and like a jolly Champion ye challenge the Combat. I marvel that one, being (as you say ye are) a dead man, willing to cast his head under every man's foot, and to kiss the ground they trade upon, can play such pageants. Now ye show yourself a disciple of Ignatius the maimed soldier, as it were one begging, coming from the wars: or rather me thinks you play Skoggan, with the King: or ye express (as Sozomenus writeth) the Story of the Beggars which went about to deceive Epiphanius. 
Sozomen. eccl. Hist. lib. 7. Cap. 26.  The one being well, begged, the other lay down and feigned himself dead, when the Bishop had done his devotion & passed by, the counterfeit dead man was stirred, and he was found dead in deed. Deal not which your country men in jest, I fear me in faith, you will be found dead in earnest. Of Ecebolius the Sophist of Constantinople it is written, that in the time of Constantius he was hot in religion, in the time of julian, cold: again in the days of jovinian, earnest. And in these his changes he would prostrate himself at the church porch, saying: me quasi salem insipidum pedibus conculcate: 
Socrat. ecel. Hist. lib. 3. Cap. 11.  tread upon me, or trample me underfoot as unsavoury Salt. The Pope who is accepted among your professors as prince of Prelates, head of the Church, god's lieutenant on earth, Christ's vicar general, writeth himself: the servant of servants. Your doctor Bonner said sometimes of him (and as I hope your eyes willbe opened to see the same) Notwithstanding the pope be a very ravening wolf in sheeps clothing, 
In prefac. ad lib. Stephan. Gard. de vera. obed.  yet he calleth himself the servant of servants. In him is the saying of Irenaeus, 
Irenaeus lib. 5  found true: Antichristus cum sit servus, tamen adorari vult ut deus. Antichrist being but a servant, yet will be worshipped as god. The angel informeth Vguentinus the monk, in a vision of the Romish priests, 
Vguentini Monach. lib. vision.  saying, In quibusdam videtur ceruicis inflexio, sed non deponitur in eyes cordis erectio. In certain religious personnes, Douking or bowing of the neck is seen, but in them the lifting up of the heart is not laid down. Now sir do ye see yourself? Behold ye are again in the clouds with your courage, affiance, assurance, perfect knowledge, evidence impugnable against all protestants living, such an other Champion was Golias the great bastard of the Philistines. 
1. Reg. 17.  As jolly a Champion as ye are, take heed ye overmatch not yourself. There happily may meet you a simple curate who with the fling of David's confidence & the stone of god's word, may pierce your lions pelt, 
Ruffin. eccl. hist. lib. 1. ca 3.  and overturn you with all the Bombast of your Romish religion. Ruffinus reporteth of the like brag made at the council of Nice by a subtle philosopher who set himself against all the bishops there, where a silly poor Christian, the simplest of all the number took him in hand, so that in the end, this Bragger (saith the story) ita obstupefactus virtute dictorum, mutus ad omnia, hoc solum potuit respondere, ita sibi videri, nec aliud verum esse, quam quod dixerat, was so astonished with the force of those things that were spoken, he had not a word, this only could he answer, that it seemed so unto him, and that there was no other truth than the christian had spoken. And now to consider of your challenge, I say unto you, if there were no wiser than myself, you should be disputed withal, as long as ye were able to turn your tongue in your mouth. if ye conform yourself (otherwise I am not to bolden you) and become a civil subject, and a student in any of the universities within her majesties Dominions, as ye know the manner, the Schools are open, set up your questions, appoint the day, let every thing be done in order, & ye shallbe disputed withal. Or if unto the wise and discrete this way seem not best, take your pen, call your five senses and wits together, allege what ye can, ye shall be answered. And whereas ye charge us that: we fray men in our pulpits, overrule them in our Kingdom of Grammarians and unlearned ears, we are no bugs, the Pope with his pupils is he that frayeth men with the terror of the Lions pelt much like Xerxes' king of Persia, who having brought over his huge army into Graecia, sent his letters of defiance unto the great mount Athos in Macedonia, commanding him to stand still, not to stir a foot, not to work any displeasure, either to him or his army upon pain of his high indignation. For the Pope, with as good discretion sendeth out his precepts, and princely summons, to command Angels, archangels, all the powers of heaven, to go, to fetch, to carry at his will. Antoninus' Archbishop of Florence setteth forth the bug where he writeth: 
Anton. summae Part. 3. tit. 22. cap. 5 ante. §.  Potestas papae maior est omni alia creata, post potestatem christi, aliquo modo extendens se ad coelestia, terrestria & infernalia, ut de ●o possit illud verificari, dictum de christo in psalmis: omnia subiecisti sub pedibus eius. The pope's power is greater than any other power, that god ever made after christ, after a sort stretching itself to things in heaven, earth, and hell, so that of him the words may be verified which the prophet David spoke of christ, in the psalms: thou haste made all things subject under his feet. Here is the bug that frayeth and amazeth the hearts of the simple by cursing with bell, book, and candle. The histories record that when Gregory the .7. had cursed the emperor Henry .3. the Princes of Almaigne fearing the pope's thunderbolt went about to choose an other emperor and again when he came to be reconcylde to the Pope, not one of his nobility durst accompany him. Moreover when Calixtus .2. required Henry .5. to surrender unto the Pope and his successors the investing of bishops, the princes of Germany trembling at the Pope's banning and cursing persuade him to yield.  
I will not presently trouble the reader with the words and form of the Devils pater noster, and the Pope's black sanctus. But now God be praised the Ass may ●et up and down in the lions skin with more ease and less terror, for he is stripped of his counterfeit weed and now appeareth as he is. It pleaseth you lastly to term our sway the kingdom of Grammarrians & our auditory unlearned ears. As for the teachers join when ye will, you shall find such as shall answer all the wandering jesuits of your order, not only in humanity which ye call Gammer, but in any the liberal sciences or noble faculties, with good skill and knowledge in the learned languages flourishing at this day in the famous Universities of Oxenford and Cambridge. Our auditors whom your predecessors in that your romish profession and companions have heretofore termed Pigs, & swine and now ye call unlearned ears (be it spoken to the glory of God, and the comfort of their fellow Brethren in Christ) are so instructed in God's word, and so trained up in Religion, that many of them being but lay men ate able not only to confirm their own doctrine, and faith with sufficient proofs and allegations out of holy Scripture, but also to confute your errors and superstition & blank in their language the greatest bragger of your Society.    

The jesuite.  
ANd because it hath pleased God to enrich the Queen my sovereign Lady with noble gifts of nature and princely education: I do verily trust, that (if her highness would vouchsafe in her Royal person to hear and give good attention to such a conference as in the second part of my Articles I have mentioned and requested, or to a few Sermons within her or your hearing I am to utter) such manifest and fair light by good method and plain dealing as may be cast upon these controversies, that possible her zeal of truth and love of her people shall incline her noble grace to disfavore from proceeding hurtful to the Realm and procure towards us oppressed more equity.  

The answer.  
THe sum of this your seventh division is contained in a wish, where you not only desire the presence of the nobility & Lords of the counsel, but also her Royal Majesty to give attention unto your preaching & moreover ye hope that by cunning method, and plain dealing (as ye say) being cast (as it were a mist) upon these controversies, yea & ye doubt not but ye shall be able to do some good, etc. Prince's sitting in thrones of great majesty, have not to hearken unto each pilgrim's suit, their affairs being great & causes weighty, neither is it expedient that every sort of private persons should have access unto their presence, neither that their sacred ears, should be abused with the hearing of such ●rasse as commonly such peddlers (as you are), do bring in their packs & farthels from Rome. The Lords, her majesties most honourable counsel, the nobles, pieces, and state of the realm, being men of great wisdom, learning, zeal, and Godly religion, busily occupied in their several callings, prudently governing under her highness, and ministering unto her majesty (by direction of the spirit of wisdom received from above) wholesome advise and counsel, are not to be troubled with hearing of any such message, as ye bring from the provost of your order, unless you will minister occasion unto them to examine you of your loyalty, and subjection unto her royal majesty, and Godly procedings. Lastly discretion & wisdom in mine opinion are to direct you not to attempt in open audience (in the hearing of the lay and common sort of people) the publishing of any devise, discourse or doctrine that is not agreeable with the word of God, that is not already established, that is repugnant unto her majesties proceedings. The manner of old and the use received in the Church hath been, that none unlicensed, unexamined, untried, and unknown, should be permitted to preach, neither in open assemblies to set any doctrine abroach, that is not received. Any heretic, be he an Arrian, Macedonian, Eunomian, Nestorian, Pelagian, Libertine, Anabaptist, or of the Family of Love, may be a suitor as ye are, but whether you, are any of the aforesaid is to be permitted to discourse in open audience, I refer it to the wise to consider of. I know not what favour in the premises ye shall obtain, as for mine own part, I submit herein my censure to the learned, wise, and politic magistrates, and superiors. Look to whom ye have made your suit and petition, they are in this point further to resolve you. What divinity is may soon be laid down, for there is here no great occasion ministered of discourse or answer.    

The jesuite.  
Moreover I doubt not but you her highness counsel being of such wisdom and discretion in cases most important, when you shall have heard these questions of religion opened faithfully, which many times of our adversaries are huddled up and confounded, will see upon what substantial ground our catholic faith is builded, and how feeble that side is which by sway of the time prevaileth against us, and so at the last for your own souls and for many thousands that depend upon your government, will discountenance error when it is bewrayed and hearken to those which would willingly spend the best blood in their bodies for your salvation. Many innocent hands are life to heaven for you daily and hourly by the English students whose posterity shall never die. Which beyond the seas gathering virtue and sufficient knowledge for their purpose are determined never to give you over, but either to win you heaven or to die upon your pikes. As touching our society be it known unto you that we have a league all the jesuits in the world whose succession and multitude must overreach the practice of England, cheerfully to carry the cross which god shall lay upon us and never to despair your recovery whiles we have a man left to enjoy your tyburn, or to be racked with your torments or to be consumed with your prisons. The expense is reckoned the enterprise is begun it is of god it cannot be withstood, so the faith was planted so it must be restored.  

The Answer.  
YOu are still in hope of good success. No doubt their honours will yield credit unto that which is faithfully delivered according unto God's word but where ye charge us with huddling up and confounding of questions in divinity and matters in controversy I return the same unto you and the shame to light upon their pates that deserve it. Your complices of the Romish religion have defended your holyewater by the example of Elizaeus and by the words of the prophet Ezechiel▪ 
4. Reg. 4. Esay. 40. Exod. 25. 3. Reg. 6. Num. 21. In compendio▪ Theolog.  your pardons by the prophet Esay: your images by the Cherubins and brazen serpent your seven sacraments by the seven seals, seven trumpets, seven stars, seven golden candlesticks, seven eyes: your service in an unknown language without translating of the scriptures into the vulgar tongue by that which Peter reporteth that there are some things hard to be understood in Paul: 
2. Pet. 3. de vot. & voti. redempt. cap. magnae.  your vowed pilgrimage by that where it is commanded, that none putting his hand to the plough must look backward: 
de celeb. missa. cap. cum marthae Anacletus epist. 1.  your elevation in the sacrament by the story of Lazarus, where it is said that Christ lifted up his eyes: your superiority of the church of Rome by the words of our saviour unto Peter, thou art Peter & upon this rock (our saviour meaning his faith, no say you, upon the Sea of Rome) I will build my Church: your right of both sword by the answer of Peter in the garden, 
Paralip· uspergens. de maiorit. & obed. cap. solitae.  behold here are two sword: your pope's primacy above the emperor, by comparing the Pope to the sun and the emperor to the moon. such is the practice of your side, such is your confusion in matters of divinity, and such is your huddling up of Scriptures. you proceed on further and hope to creep into favour by declaring that many hands are lift up for the State of England, by the english Students beyond the Seas. This is right Frierish, Limit or like, God save my good master & my good dame, the scrip be like is empty, and are ye now come to fill it? their flying declareth their disposition, their absence showeth their love, and their practices open unto us what prayers they make. You tell us of your league and that you are determined never to give us over. No more as I think then the Jews which vowed neither to eat nor to drink before they had killed Paul. 
Act. 23.  But that God which delivered Paul out of the hands of the Jews hath and undoubtedly will defend England from all Romish conspiracies. And me thinks by your words you are at a desperate point, ye weigh neither cross, nor rack, nor torment, nor prison, nor pikes, nor tyburne, nor Stories tippet. Now I see in you the lively pattern of the Circumcellion heretics, of whom saint Augustine writeth that they were a savage and a rude sort of people, 
August. de Haeres. ad Quod vult.  of notorious rashness, not only in practising horrible acts against others, but also in not sparing themselves from extreme cruelty. For they were want to destroy themselves by sundry sorts of death, as by drowning, burning, and breaking of their Necks. Also they seduced as many others of both sects as they could, to fall into this fury, sometimes threatening them death unless they provoked others to dispatch them. My counsel is that you favour yourself, without running upon the pikes. Behold the fall of your Mates in Ireland and such as the Pope had blessed in a bad hour and directed thither to his great shame and their utter destruction, as it is manifestly known. Have ye not heard of their great brags, their rejoicing, and bonfires they made at Biskay upon the return of the news of their safe arrival in Ireland? they triumphed before the conquest. The godly in the psalms sow in tears but reap in joy. they go on their way weeping and bear forth good feed, 
Psal. 125.  they come again with joy and bring their sheaves with them. what is become of their mirth, they began with the laughing game, and past by the weeping cross, and so tasted of the whip. Beware Trophonius den. you know the proverb, he was a headchopper. Erasmus writeth of patriks pit, 
Eras. Chil. 1. Centur. 7. in Trophon. Antro.  commonly called Saint Patriks purgatory in Ireland. Qui descenderunt (aiunt) sibi ridendi libidinem in omni vita ademptam. They which go down, say, that their laughing for ever is taken away from them. 
Luke. 16.  You were best warn your brethren that they come not into the like place of torment Beware of rebellion in Ireland. It is ill saying mass in Patriks pit. You say the expense is reckoned and the enterprise is begun. It is wisdom not only to behold the beginning but to respect the ending, experience of the fall of Romish practices heretofore may make you faint in your purposes. you pronounce sentences, Ye say, it is of God it can not be withstood. I fear me your doings are from the pope and his practices from the devil, therefore will they come to nought.  

Coel. Rhod. ex philostr.  The head of Orpheus hath given forth for an Oracle, that Troy can not be won without the arrows of Hercules. 
Anton. Guevar. in vita. Commod.  The image of the goddess Pallas being fallen from heaven upon the walls of this Troy and now discovered is the cause according unto the old prophecy of the change & wreck daily befalling to the prosperity of Rome. Ye conclude so the faith was planted so it must be restored. The faith was not here planted by running upon the pikes, neither was it the Pope that first preferred christian religion into this Land, and now the word of God being purely taught here and received, Rome is not to restore hither the rags of your Idolatry now of a long time rooted out.    

The jesuite.  
IF these my offers be refused and my endeavour can take no place and I having come thousands of miles to do you good shall be rewarded with rigour: I have no more to say but recommend your cause to almighty god the searcher of all hearts who send us of his grace and set us all at concord before the day of payment to the end at the last we may be friends in Heaven where all injuries shallbe forgotten.  
Q. M. Champion.  

The answer.  
YOu do well to consider of the worst as well as ye comforted yourself with the best. Even now you would run upon the Pikes, there was no staying of you, you said: it cannot be withstood, it must be restored. Are ye quailed since, do ye begin to reckon your miles? and are you now afraid of rigour? as you confess yourself, have you no more to say? then yield yourself, become a good subject, and pray unto God that your Eyes may be opened, that ye may see the clear light of his word, that ye may see and taste how sweet the Lord is, 
Psalm. 33.  that you may know how to esteem of Zion, and to prefer her liberty before the captivity of Babylon. O how good and joyful a thing it is brethren to devil together in unity. 
Psalm. 13●.  Let us jointly embrace this unity, that we may be received into one fold, whereof Christ jesus is the head. God grant it.    
FINIS.