The jesuits Banner. Displaying their original and success: their vow and oath: their hypocrisy and superstition: their doctrine and positions: with A Confutation of a late Pamphlet secretly imprinted and entitled: A Brief Censure upon two books written in answer to M. Campions' offer of disputation. etc. Compiled by Meredith Hanmer M. of Art, and Student in Divinity.  
¶ Imprinted at London by Thomas Dawson and Richard Vernon, and are to be sold in Paul's Churchyard at the Brazen Serpent. 1581.   

¶ To the Right honourable Sir Thomas Bromley knight, Lord chancellor of England: William, Lord Burleigh and Lord Treasurer: Robert, 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.  
IT is not long sithence (Right honourable) there was a great brag or challenge directed to your Lordships from M. Campion a jesuite, lately arrived here in England, with other his complices and confederates of the Romish religion: where he declaring his estate & condition craved with show of great humility such things as were not to be granted: the which petitions falling into my hands, were scanned, perused, & answered in so modest a sort as I might, submitting myself, & the whole to your Honourable Censure & favourable interpretation. Since which time there hath been a Pamphlet secretly imprinted, (no doubt in England) though without name, yet having this Title: A Brief Censure upon two books made in answer to M. Campions' offer of disputation, containing very dangerous doctrine, unreverent speeches against particular persons, tending thereby as much as in the Author lay, to discredit the Gospel and the professors thereof. As heretofore in mine answer to the challenge so now also with all humility I thought good to direct unto your honours a further view of this jesuitical sect and wandering romanists, displaying in their Banner (as the Title prefixed to the Book giveth to understand) their original and success, their vow and oath, their hypocrisy and superstition, with their doctrines and positions, being the rather moved thereunto, by this late Pamphlet, here inserted (as occasion hath been given) & also largely confuted. And seeing it falleth out that with singleness of heart, they seek not after peace, with humbleness of submission, they yield not unto her majesties proceedings, neither with penitent minds they embrace the Gospel and the truth of God's word: let there continue (as Augustine faith) between us and them, the rather a conflict for the defence of the truth, then with them in falsehood a concord. But it is greatly to be wished, and myself with the rest of my fellow labourers, we I say, are most instantly, again and again to desire your Lordships, to be a mean unto the Queen's most excellent Majesty, that at this present summons, and noble assembly, in the most honourable and high court of parliament, there be a view had of this dangerous sort of people, that their roving be restrained, that their religion be reform, if the word cannot take place, in some other sort as shall seem best to her most Royal mind, and the holy Ghost the guide and leader of you all. Although Eusebi●s in the life of Constantine the Emperor, reporteth that the great clemency of that most noble Prince was misliked, and that the liberty and favour then showed, grew to looseness: Yet am not I so strait laced, but that I could wish all kind of fair means, clemency, courtesy, liberty, conference & long suffering, to be used and showed to such as are to be won, & especially, in matters of religion. The Prophet David speaking of the Lord, saith: that he is merciful, long suffering, patient, yet if the sinner will not turn, he will bend his bow, he will gird himself, he will whet his sword, & shave the hairy scalp of the enemy. I am not to procure this jesuitical sect displeasure, neither work them discredit in respect of their persons, whom in tender love I do heartily embrace: but it is their religion that I desire reform, and their Romish practices detefted and abhorred. How they prevail in other Countries with the children of unbelief we hear daily: What trasshes they bring in their farthels from Rome, we see they be not worth the taking up: how slily they inveigle the simple, and snare them in error, experience doth. daily teach us: and what treachery they work in corners against the state of the Realm, the Crown and dignity, we are vehemently to suspect. They lay fables, visions, and fond miracles before the people, and keep the word of GOD unpreached from them: they swear obedience unto the Pope, and bar Princes of the loyalty and subjection due unto them: and they prostrate themselves before Idols & images & rob God of his honour. In tender consideration whereof, may it please your good Lordships being of her majesties most honourable counsel endued with the spirit of wisdom and counsel; from above: that by your favourable countenance▪ religion, and the preaching of the Gospel may be furthered in this flourishing: common weal, and most Christian Realm of England: that sects, schisms and heresies may be rooted out: that as there is one God, one faith, one baptism, one hope of our calling, so we may unfeignedly honour the same God, embrace the same faith, perform the vow made in the same baptism, and rest in the same hope, loving one another, praising God, & obeying our Prince, whom the Lord bless, and preserve long to reign over us. AndIo I cease presently, further to trouble your Lordships, but with remembrance of my humble duty, I desire the Lord long to bless and preserve your Honours.  
From London, the 3. of March. 1580. Your Lordship's most humble at commandment. Meredith Hanmer.   

jesuitis, Seminarijs, sacrificulis, alijsque omnibus, qui Pontificij erroris caligine obducti tenentur: Meredithus Hanmerus, Anglo Brytannus, salutem & misericordiam in Domino sempiternam.  
DURUM EST (MI FRATRES) CONTRA stimulum calcitr●re Opus est c●●m prudenti aliqua moderatione, quae ita studet ornandae gloriae Christi, ut simul dignitati ecclesiastici ordinis, & ●●anq●●litati publicae consultum 〈…〉 volutate gloriosius, nihil christi●●●● postore diguius, excogitari potest. Quorsum igitur mode●ti 〈…〉 of evangelii precones tam an●citer impetere soletis? Quid toties h●erese●●s immane ●rimen, faedo● errores, seductiones, imposturas, vafrities, in maledictis veftris scriptis, innocentibus obijcitis? Quid istis tragaedijs op●●sfirit●. Num ullam immoderatam opinionem, aut qua● diuin●● mai●●t●●is gloriae deroget, aut quae sanctissimum ecclestae ordinem lab●●●●ter, in nostris sermonibus, homilijs, opusculis, vel libris deprehendere potuiftiss? Immo dum sacraslitteras ut D●dal● labyrin●hum in quo aberremus, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium seminarium, ut incertas, manoas, mutilas, laicis intordicendas, ut flexil●quas, instat caerei nasi, & Leshia ●●lificationis, plumbeae reg●lae, nec ad institrtionem pietatis sufficientes, sed assu●●●●● traditi●●um sarciendas, o'er sacrilege lancinatis, earum autori spiritui sancto, in cuius contumeliam haec omnia recidunt, caecitatis & amentiae poenas datis. Dum non renatis, hoc est peccati mancipijs, opera bona tribuitis: dum liberto arbitrio plenam libertatem ascribitis, quae in diaboli ser●●is nulla, in D●i vero filijs imperfecta est: dum in concupiscentia quae semper regnum in nobis contra Dei legem affectat, peccati naturam non agnoscitis: Dum sine peccato renatos esse, eosque legi Dei satisfacere statuitis, cum vix inchoatam praestent obedientiam, multis adh●c infirmi●a●●●● ob 〈…〉 mi, & pand●●e ●almas ante effigies & 〈…〉 dinûm iubetis: dum impu●um caelibatum hones●o co●●●gio praesertis: dum de fidei & spei n●●●rae incerti 〈…〉, Pyrr 〈…〉 more disputatis: dum justitiam Christi fideli 〈…〉 m (heu caecas mentes) exibilatis, eiusque loco inhaerentem collocatis: dum haereditate● filiorum 〈…〉 op●●● (●●●oquimini) ope●ato▪ salu 〈…〉 co●●●●●e, tradi●i●▪ dum poculum Domini▪ laicis dettega●i●▪ d●● re 〈…〉 ●ar●lem (C●●●rnaitarum ●●●●) Christi 〈…〉 in 〈…〉 i●ave o●e & ● dentibus 〈…〉 (〈…〉 omnia polici●●) pr●●●● 〈…〉 ●y●ophantias & 〈…〉 m●n si qui● 〈…〉 se●●●●● 〈◊〉▪ ●ath 〈…〉 ab A●●●ona●●● R 〈…〉 emiss● 〈…〉. Qu●d ●● (〈…〉 ol●● 〈…〉 diceh●●) cass●● 〈…〉 ta ut ocul●●● 〈…〉 caligine▪ ad lucem perspi●●● veritatis a●●ollere non val●●is non 〈…〉 i●ib●s illis (〈…〉) dis●imiles, qu●●●● in●●●●● no● illumi●●●▪ di●s 〈…〉▪ Vereo● (mi●ra●●●●) ne●fitis ex●●●ti● num●●● 〈…〉 quo 〈…〉 Es●●●s: qui 〈…〉 audi●●●, & ●●● 〈…〉, etc. vid●●●●● 〈…〉 ●●t & 〈…〉, incrassatu● est ●●i● cori●●●rum, 〈…〉 graui●●r audierunt, & oculos ●●●s occluserunt, ●e quando videant oculis, & aurib●s audiant, & cord i●●elligant, & 〈…〉 & s●n●● illos dominus. E● quide●● 〈…〉▪ & ●ili●s perditio●is (vester 〈…〉 Cor 〈…〉) q●●●● B●●●●● vero ita ●ominat, ●●●ti● qualem i● 〈…〉 ●●●●● hac ●●●●gelij ●●e p●●gam acceperi● N●qu● h●c dissimulat▪ ideo nullum non moue●●●pidem, ut lucem illa divinitus acc●●sam, vel opprimat & extingua●, velcerte nebula▪ 〈…〉 ant non mi●o 〈…〉▪ Roma●● 〈…〉, creata est no●a secta, Iesuitaru● ●oc consilio, qu●● relic conductiti●▪ ponti●iciae ●urpi●udinis pa●●●●i, pa●●m ob li●●●●● ins●●●am, ●did quod conduct● sunt, praestare non poss●●, pa●●im languidius ●g●●● videntur 〈…〉 t in no●●m hunb ordinem coop●●●●ntur, qui a 〈…〉▪ & a 〈◊〉 quasi 〈…〉, calic●● abominationis, imis medullis & v 〈…〉, & post●● linguarum & p●●●ioris literature 〈…〉▪ gloriosius, qua●● ve●●●s instructi, Italiam, Hispa●iam, 〈…〉, Angliam, Scatiam, Hyberni●●●, 〈…〉 (in●●●● illius qui apud job 〈…〉) 〈◊〉▪ v● per hyp●●●isio illis erip●●●, 〈◊〉 viole●●●● illius, qu●●● sibi in●ole●●● a●●●gant eruditionis, veram ag●itionem voluntatis Dei▪ in ●o●●ptis Proph●●icis & Apostolicis pa●efactae, possin● exto●qu●●●. I● pr●●io jam n● habetur, neque●a●i ●●stim●●●● (qu●●io●●●) apud vos, frācisc●●● do●●●ic 〈◊〉, Augusti●●●●▪ 〈…〉 stantes, fl●●●es & p●angentes▪ tristi 〈…〉 disque ge●●s 〈…〉 (ut est in Apocalypse) desolationem & 〈…〉 Baby●onic● mere●ricis, o●dinum suoru● fundatricem. Et qui ol●● s●b●ili●●tem ex Sco●●, ingenii acumen ●● Comestore▪ multipliers argutias ex Alberto Magn●, ill●●i●ationem ex Thoma, O●c●●●, Lum●●●do a● 〈…〉 doctorib●●▪ 〈◊〉, & 〈◊〉 cum ips●lact● 〈◊〉 gloriab●ntur▪ Q 〈…〉 o●●● su●m E●●i●●●▪ 〈…〉▪ suo● Fa●ros, Alfonso's, Pighios▪ ●●●nosae 〈…〉 Roman● At●●tes, 〈…〉 jam ra●am vestram jesuitarum sectan (●● est men● humana no●●tatis ●●ida) in miraculis A●tichristi 〈…〉▪ imi● 〈…〉. Anno vero ●o ● 〈…〉▪ quae ●un● C●l●●●●, 〈◊〉 fac●●●atem the ●●ogiam (〈…〉 v●●●i● v●●r) repr●sent●●, edita est C●●s●r● qu●dam, 〈…〉 (sidijsplacet) pull●s, cui excludendo ●●● gallinae theologics & ●am diu incub●erunt. Sed quid hi● ver●●●dic●●dum (bona vestra ●um venia) non ●st ●ilentio praetere●●dum. De Colonia potest qu●ri, sicut ●lim: A●●● N 〈…〉 liquid 〈…〉 quod non ●●sint ●●● p●l●● 〈…〉 dear. Et quasi non 〈…〉 Babylonica, in 〈…〉 pudentiae cumulum▪ ●●● 〈…〉 multa in do 〈…〉 M●●hemij Catech●●●●●▪ qu● 〈…〉, multa ●●itig●●●, ●●ulta 〈…〉 interpretable▪ P●stie●●ò quod ad C●nsuram vo●●●am ●●●net, mali- 〈…〉, 〈…〉 mur, & vestrum hunc bub●●em, e● plu●is ●●●●● quidem monstrosis, Harpies 〈…〉 & iudicam●●▪ 〈…〉 quo 〈…〉 〈…〉 ille 〈…〉, ●●● 〈…〉 sonitu, 〈…〉 excit●●● co●●●●●. P●stea 〈…〉 quid●●● qui pse●●●patru● 〈…〉 vestigia 〈…〉, Censur 〈…〉 (ut spsius ve●b●●●●●●) 〈…〉citatione annotate▪ 〈…〉, p●●io●●● christi doctri●● capid●●, 〈…〉 postu●●● a pio instituto 〈…〉 lem aut ●●byri●thum 〈…〉 ut ipsi 〈…〉 entes, 〈…〉 purgare 〈…〉 d● 〈…〉, Rober●●● 〈…〉, Iohan●●● 〈…〉 Castro, 〈…〉, Taulerum, Conradum Hager, P●nitentiar●um Asini, Mchaëlem Cesenatem, Petr●m de Corbaria, johannem de Poliaco●, Franciscum de Arcatara, johannem de Castilione, Franciscum Petrarcham, Gregor●um A●●minensem, johannem de Rupe Scissa, Gal●●idum de Fon●anis, Gulielmum de Landuno, Nicholaum Orem, johannem Mountzigerum, Henric●m de I●ta, N●lum Archiepiscopum Thes●al●nicesem Henricum de Hassia, Gerhardum Ridder qui Lach●y●●am Ecclesiae in Monachos & cucullatos fratres conscip●sit, cum innumeris alijs, qui relictis superstitionibus, idolomanijs, erroribus, Antichristianis characteribus, ●oecibusque Romanis omnibus, puram Euangelijl●cē & veritatem agnosc●tes, ●andem quamplurimi sanguine suo obsignarunt. Sed qui inter vos ●enelli sunt (quos Novicios & tyrunculoes appellatis) pontific●aeque tutelae obstricti, vos inquam per viscera mis●ricordiae Dei nostri oro, per ●e●ā fidem obsecro & obtestor (si ipsi propriae, vestraeque salu●● consulere nolint) ut vestris hisce precep●oribus, veriùs perditissimi● deceptoribus, veritatis verò ace●bissimis hostibus, diffidere aliquando incipiatis. Neque enim dubito quin illorum fides suspecta vobis esse incipiat, nequè damnatis eorum opinionibus adhaerescatis, ac fluxam, inanem, fucatam, fallacem, & quam maximè fraudulentam eorum fidem esse tandem aliquando intelligatis. Quis enim ita insaniet, ut veram & integram judicet, quam mendatiorum praesidijs potissimum munitam, intuetur? qui● veritati ita erit iniurius ut praestigiarum & fallaciarum patrocinijs egêre arbitretur? Qui verò istorum hominum lucubrationes, accurata circumspectione legerit, atque sententiarum praecipua fundamenta ad suos fontes revocaverit, neque fidem illis ●emerè adiunxerit, non dubito quin illorum in fabricandis mendacijs audaciam, nedicam, impudentiam, far nullo modo possit. A quibus tum demum sibi temperabuot, cum contra veritatem insanire desierint. valet.   

¶ The original of the Jesuits.  


Cap. 1.  
WHereas heretofore in mine answer to Master Campions challenged I have in few words displayed the lesuites ha●mer, to with, the antiquity of their order, the original of their line, and progress of their society, with other circumstances there unto appertaining and as yet unaunswered, and that lately there hath been a Pamphlet in imprinted & spread abroad, entitled: A brief Censure upon two Answers made to Master Campions offer of disputation, containing very dangerous doctrine, unreverent spieches, and malicious slanders: not only against mine own person by name, but sundry others, both wise, g●●dly, and learned: I thought good (notwithstanding I looked for a more modest & more substantial reply) in the mean time to stay the indifferent Reader, to discharge myself of the several untruths laid to my charge, and to justify my God whose word I do profess. Sicing also that the brethren of this new found order, can give us neither truth in doctrine▪ neither modesty in words, neither accept of our doings unless our doctrine he proved, & our allegations culled out of their own Authors: I will therefore return the d●truthes unto them as their own, and yield them the measure they gave unto me, yet all in love and Christian modesty. You contemptuously reject the learned writers of our age, nanily john Bale, Martinus Chēn●zius and Sleidan, yet cannot digest the pedigree of Ignatius Layola your progenitor, yet take scorn that I term him a crippled soldier, and your society a lowste order. I will deals 〈◊〉 with you and all the world, a le strite, a brother of your own shall report she story of your original. And to the e 〈…〉 may the better he credited, heart his 〈…〉: I call God against my s●nle to 〈◊〉 (saith lacobus Payva Andradius, that I 
Andrad. in prafac. ad lib. 2. Orthodox. explic. Lib. 1. Orth. explic.  will not either through continuely in ●edacing, neither by flattery in 〈…〉 from the truth. There was, saith high one Ignatius Layola, a spaniard of Biskay, of the age of ●ire and twenty years, or there▪ abouthis, 〈◊〉 by the Frenchmen in the tower of Pompeiopolis, in the ●ne thigh sore hurt a 〈◊〉, in the other gri●iously wounded, & lastly taken captive. Within a while after being set at liberty, he had small soy of the world, he forseske his dwelling place, he did away that which he had, and get him to the Ch●t ●h of our ●ady in Mount Serrat, there, as it is theight▪ de●rmining with himself to 〈◊〉 not only the 〈◊〉, but also to change his wont habit and accustomed 〈◊〉 for sacks' cloth.  
As he was there, there arose à 〈◊〉 light, as it were from hemi●n, shining about him: so that in his 〈…〉 seemed to be ●apt into the third heatien▪ and 〈◊〉 a sort to hear certain 〈◊〉 of God▪ 〈◊〉 thenes he got him to jerusalem, to worship the holy sep●ichre, and to visit other places. From jerusalem he returns into Spain, and pe●eeining with himself, that learning and knowledge availed much for the 〈◊〉 of his enterprise, and 〈◊〉 thing of his new order and renuted trade of li●●, he gave himself to his ●o●ks, and having 〈◊〉 profited, he went to Paris, where he 〈◊〉 ten years, and linked unto him in that space certain companions and followers, and with them returned into Spain, in the year 1536. afterwards with these his children and companions, P●●●●s Faber, Franciscus Xavir, lacobus Laines, Claudius Gains, Ichan●e● Coduri▪ Alfonsus Salmeronius, Simon Rodericus, Nicholaus Bovadilla and others, he went to Rome, and craved the Pope's bull and facaltie to go a pilgrimage to jerusalem▪ with his licence they went as far as Venice: at what time the league between the 〈…〉 venetians was broken, so that there was in 〈◊〉 is jerusalem▪ They took an other course, into determined otherwise to bestow themselves, and obtained of Verall●s Archicpiscopus Rosanensis then being the Pope's Legate at Venice, that seven of them should be shorrie priests, and licensed to hear private confession▪ Again they ●●●● all to Rome in the year 1538. and by meaties as Cardinal Contarenus obtained of Pope Paulus the third▪ that their new order should be confirmed by his pontifical authority: who at the first, lest he shouts be thought unanuisedly to grant so great a matter, ratified their ne●● found order with th●● provise, that the 〈◊〉 of this 〈◊〉 should not exceed 〈◊〉. This was done in the year 1540 Afterwards this Pope Paulus the third being given to understand how available this order was for the upholding of his pontifical authority, and repairing of the ruinous walls of his decayed Church▪ decreed in the year 1543. that the order called▪ the society of jesus should not be tied to any one place of abode, neither limited with any certain number of brethren. Andradius concludeth: Hac societ atis jesu initia, hac illins prima origo. These are the beginnings of the society of jesus this is the first original thereof. 〈…〉 ●●● purpose of 〈…〉 
Osor. Prefac. adlib. Andr●d.  〈…〉 Tr●●●, 〈…〉 〈…〉 〈…〉 It 〈…〉 and 〈…〉 the 〈…〉 th' 〈…〉 〈…〉 〈…〉 〈…〉 that 〈…〉 
jacob. Payva Lib. 1. Otho. explic.  jesuite 〈…〉 〈…〉▪ H●● wa● op 〈…〉 wo●●● ●● 〈…〉 〈…〉 〈…〉 ● 〈…〉 and to 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 the ●●Span R 〈…〉▪  
〈…〉 their 〈…〉 the 〈…〉, They ●all not them 〈…〉 〈…〉neth 〈…〉 
jacob Payva Andrad. Lib. ●. Orthod▪ explic. Pag. 38.  to think they have molestie. Yet in their order I find it con●●ssed▪ quicunque in societ●●● nostraq●● I 〈…〉 ●●sign●●ri 〈…〉 etc. Whosoever in our society the which we desire to be honoured with the title or name of jesus, etc. Whereby I gather they take scorn of Ignatius Layola▪ the ●ame Soldier to be called Ignatians or Layolans, but presumptuously, in the swelling pride and haw●●es of their minds, they will be called The society of jesus, that is, jesuits. The fauoure●s of this order are not ashamed to apply unto▪ Ignatius Layola the place in the Acts of the Apostles calling him a chosen vessel of God, that 
Pag. 13.  he should be their captain and leader which should present his most holy name before nations and people, and such as are the true Sons of Israel. They blush not to compare him with Isaac. They hold Franciscus Xavir 
Pag. 45.  the jesuite to be a Prophet endued with the spirit of prophesy: they will be taken for the Apostles of these later 
Pag. 44.  days. They would have us believe that the spirit is so mighty and plentiful among them as the holy Ghost was, which of old miraculously descended in the form of fiery tongues. Furthermore Christianus Franken 
Christ. Franken▪ C●lloq. jesuitie. pag. 30.  sometime a jesuite writeth thus: Nam tam a quotid●●●a●●● de rebus divinis nostrarum vis est meditationum, ut homo veluti denuo na●us, non quidem ut ante a naturalibus parentibus, sed a societate jesu vel●t Iniesuana●●s ●iter ac Christus▪ a Spiritu Sancto incarnatus vide 〈…〉▪ Testa●●r hoc ●o●● formé 〈…〉 quasi deificata natura. For there is so great a force of our daily meditations about Divine matters, that a man may seem to be as it were borne again, yet not as before, of natural Parents, but of the society of jesus, as it were, Iniesuared (or become jesuses) none otherwise than Christ was incarnate by the holy Ghost. The whole nature almost of a man being as it were deified (in this society) doth testify the same. And here this society shaketh hands with the Family of Love: who say that God i● 〈…〉 in them, and they de●●●ed in God, whereunto we may very well add, that 
jacob▪ Payva Andrad. lib. 1. Orthod. explic. pag. 37. 38.  they are 〈…〉 in then 〈…〉. But the reasons why they are called Iesuit●, or of the 〈…〉 of jesus, I 〈…〉 in their own wor●●●. First, as love is the 〈…〉ing of the law, so (I think) they would have us believe, that perfect holiness consisteth in their society. Secondly, as Christ commended love by the name of a new commandment: so would they persuade us, that they practise the same by a new order. Thirdly, as Paul allureth all men to the executing of the duties & 〈…〉 of love and charity: so they, as Apostles of these latter 〈…〉, following the steps (as they would bears ●● in 〈…〉) of jesus, will be called the society of jesus, no other reason, as it appeareth, than the Family of love ha●● for the 〈…〉 of their heretical s●●●. And for more 〈…〉, let Andradius the jesuite 〈…〉: jesus 〈…〉 offi●●● universe 〈…〉, est 〈…〉 arata. 
Pag. 38.  This society of jesus, is chief ordained for the offices of love and charity to be performed towards all men. Again by the words in their order exhibited unto Paulus 3. he proveth▪ esse in ch●●i●●●is 〈…〉 huius rati●●e● po 〈…〉. That this trade of ly●● 
Pag. 39  consisteth chief in executing the gifts or woo●●es of love and charity. Now I return unto you, (the jesuits) your own speeches and phrases full of spite, malice, rancour, and venom, wherewith ye entitle the professors of the truth, and preachers of the Gospel. Y●● call them Apostates, ●alse Proph●●●. Heretics, d●●el●, as the works of Andradius the jesuite, aga●●●● Chemnizius, and Gregorius de Valentia against I●●obus Heerbrandus do testi●●e. Moreover the man in the Moon in that he subscribeth not his name, I means the Author of the brief Censure hath given a wrong sentence of me, and uttereth the nature of the spirit that possesseth him where he entituleth certain points in the answer too Master Campion, as it pleased himself, with sundry unchristian and unmodest languages. As I perused his railing Pamphlet, the 
Euseb. 〈◊〉▪ hist lib. 2 cap. 5.  behaviour of Philo judaeus came too my remembrance who pleading the innocent cause of the Christians before Caius the Emperor, was reviled beyond all measure, and turning himself unto his companions, said: We ought to be of good cheer, seeing that Caius as an adversary re●ileth us, God no doubt is become our Patron and defence of his people. I way not your words, the truth of that which hath been alleged, I will justify, when place serveth and occasion is offered. Nicolaus Herborne a Minorite, could have 
Nicolaus Herborn▪ d● Indis conu●r●end.  corrected the Jesuitical spirit and directed you in your Censure▪ He would have such sent to preach the Gospel as have a modest spirit, gentle, courteous, certain constant, ●●iet, foreseeing all things, and deserving well of all men. jesus saith: Discite a me quia mitis sum & humilis 
Matth. 11.  cord. Learn of me that am meek and humble in heart: but the jesuits do not so, therefore are they not of jesus. This enterprise of preaching the Gospel and winning of souls must be saith the aforesaid Herborne: neque humanum neque Satanicum figmentum, neither 
Andradius lib. 1. Orth●do. explic.  man's iwention, neither Satan's devise, As the order of jesuits is, being devised by Ignatius Layola, received by visions and revelations, confirmed by the Pope, & for the more credit thereof, entitled with the holy name of jesus. This Friar telleth you how to try 
Nicol. Herb▪ de Ind. convert  the Spirit of Satan. Satanicum spiritum ●um appello quo multi sub ovilla pelle, Lupinammentem contegunt, quorum in are Christus s 〈…〉 ver●atq●● 〈…〉 heresies 〈…〉 ●angit. I call that Satan's spirit wherewith many in sheeps weed, do cloak woo●●ishe minds, in whose mouth Christ soundeth, but their heart and mind pricketh with the sting of heresies: Again he would have the people taught: S● 〈…〉, sed sola Dei gratia 
Ibidem.  agno●●sse Christ●●●. That they not by mean of their merits▪ but by the only grace of God attained unto the knowledge of Christ▪ But (M. Censurer▪) the jesuits ●eache the contrary as hereafter shall appear: and here to conclude, the h●li●●●●e and opinion they repose in their so ●●tie is abho●●i●●ble: their love enmity and hatred▪ full of railing speeches: their 〈…〉 superstitions and heretical. And lastly, they 〈…〉 the 〈…〉 of jesus our Saviour in ●sing his name as a mantle to cover the inventions of men. My reason is this: If in a political common weak any subject should entitle himself, or challenge unto him any title, 〈…〉 dignity appertaining unto the P 〈…〉 to be charged: How much more are they to be charged with treason who arrogate unto themselves the name of jesus.  
And in the mean while until I hear further from you▪ I will gave you 〈…〉 bo●●● to pick.  
1 First, (〈…〉 o with yourself) they offend not a little, who in matters of religion does assume or take unto themselves names unfit for them, as you call yourselves jesuits.  
2 Secondly, the name jesus, and title Christ, by the commandment of the Father was given as proper and peculiar unto the some of 〈…〉 into the world and therefore no name foryou.  
3 Thirdly, the faithful in Christ by direction of the holy Ghost, from the beginning of the preaching of the Gospel were called Christians, Therefore now not to be otherwise termed.  
4 Fourthly, they seem not to know Christ, or they seem as it were to fall from him, who in religion those unto themselves any other Title than Christian, as you do.  
5 Fiftly, in your new order calling yourselves of jesus, jesuits, ye are to be taken as Authors of novelties, schism, and sacrilege.  
6 Sixtly, the Characters of love, and print of the Cross of jesus cannot be seen in your society, therefore are you to be taken for Counterfeits.  
7 seventhly, your society hath great affinity or likeness with the Nazaraean Heretics, enemies unto the Cross of Christ, therefore to be rejected. I doubt not when yet have picked these bones but that either in finding no marrow in them you will throw them to the dogs to snarl at, or reserving them for some good use, you will gilt them with some glorious flourish or gay reply.  
Lastly, where I find in your works that you glory in the success of your society, saying: There is no nation 
Andrad▪ lib. 1. Orthod▪ explic. pag. 25.  so rude or barbarous to whom the name of the society of jesus is not well known, ye might aswell have said (all honour and reverence be given to the name of jesus) There is no nation under heaven but have heard of the Devil and beheald his practices. We understand of your schools, Colleges, and Conventicles at Colonia, Moguntia, Treveris, Ingolstadium, Oenipontum, Augusta, Monachium, Tirnavia, Dilinga, Vienna, Praga, Portingallia, Neapolis, and Rome. Your whispering in Corners, your creeping into companies, your perverting of youth, your practices with Princes are known well enough. They were belike of your minds, who blazed abroad at the beginning of 〈…〉 to 〈…〉 the proselytical Papists, that they 〈…〉 ●e in g●● hope the 〈…〉 religion wo●●● 〈…〉 presently in England, and yet if not generally, they doubted not, but that's Church or a Chapel should be granted them. Vain is the hope of them that trust not in the lord. The Pope maketh 
Psalm.  his believe, that they, whom he calleth Heretics have no power to withstand his practices. But more is the pity, where god hath his church, there the devil hath his Chapel. But if you will needs build, there is a mount triangl wise cituated, not fare from London, consecrated by D. Story, who enjoyed the virginity of the syole, a fit place for ●he 〈…〉 t●rs of his religion to possess●. As for 
Matthew.  your soul-plying, 〈…〉 are assured, that 〈…〉 plant▪ which ●he heavenly 〈…〉 ●ot planted▪ shall 〈…〉 up 
Acts. 5.  by the 〈…〉, if it be of God, it will stands▪ otherwise it will come to nought. Tertullian said of the H 〈…〉, 
Tertull. M. pounds 6. reasons. jacob. Payva Andradius  that if they would pitch their tents in holy scripture▪ 〈…〉 d thereby desire to be tried, they could not 〈…〉 stand. Therefore is it, that of late one Master Pound, being ●●●ght in the pitfal of folly, allenged with your brother▪ Andradius the jesuite certain reasons, why the Papists will not be tried by the scriptures, which were of late learnedly confuted. 
Pigh. eccle ●ier arch.   
This is also the compendious way, which Pighius showed Pope Paulus ●▪ that it was not●●● the Church of Rome to deal with the Lutherans in scriptures▪ for in so doing, she had oftentimes had the worse●, but flatly to lay down this, as principle▪ whatsoever▪ the Bishop of Rome decreeth, or commandeth, the same is to be received, and believed, without inquiry whether it agree or impung holy scripture▪ I 〈…〉 no reason of rejecting the 
john.  scripture but thin she that▪ 〈…〉 will▪ hateth▪ t●elight.  
Such are the shifts of Heretics, to uphold the kingdom of Satan. Carion saith, that by imitation of some 
Carion Chronic. lib. 3.  going before, there sprung up many orders, which commonly cometh to pass, as oft as new things begin to be had in admiration▪ But as there is nothing among human things firm and permanent in his former state: so at this day we see many orders of Monks, to lay aside their state and doctrines.  
The Church of Rome heretofore at sundry times hath set up divers orders of Monks, Friars, and religious men▪ wh●se rules are now ●●ale, and crebit worn away with the stripping of, of their counterfeit weed, and 
revelat. ●●  daily decayeth, so that Babylon herself hath her foundations of idolatry and superstition shaken, and the Angel in the Revelation is at hand, casting her, as it were a milston into the bottomless sea of her endless confusion. Your order lastly steps forth, marching like jolly champions, bombasted with the traditions of men, and reviving the old dregs of the Romish religion: but ye are already espied, your persons, your packs, your pings are pointed at with the finger. Your father was Ignatius Layola, your name jesuits, your number how many soever, it forceth not. For many are called: but few are chosen.    

The vow and Oath of the jesuits.  

Cap. ●.  
IT is greatly to be 〈◊〉, that the church of God, for 〈◊〉 christ hath pur 〈◊〉 liberty by y● 〈…〉 price of his most precious blood, should be so clogged 〈◊〉 with traditions of 〈◊〉, as vows and other 〈…〉 the which satan by 〈◊〉 of his hypec●i●icall ministers hath brought in, to tie & snare she consciences of ●●lly christi●s. 
Niceph. Eccle. hist.  And whereas the holy men of old, ●● Nicephorus writeth, had rules at their ●hoy●s and free will of ●ating, drinking, fasting, working and 〈…〉 selves, as it seemed best unto themselves (yet all ways a moderation and decency retained) the age following brought in arestraint: first in apparel, then in meats, afterwards in special points as it appeareth in the substance of their orders set forth with sundry superstitious ceremonies. First of all (good christian reader) I will display what I find written in late writers of this new found order and upstarting jesuits. Afterwards, what there of is to be considered. Afore this order was confirmed by Paulus the third, when as Ignatius Layola, & his companions went on pilgrimage to jerusalem, there were seven of them shorn Priests at Venice, by Verallus Archiepiscopus Rosanensis, and there, as Andradius writeth: Perpetuam spent ● 〈…〉 Deo a●tè eius pedes promiserunt. They vowed unto God, 
jacob. Par●●. Andradius Orthodo. explic. 〈◊〉. ●. pag. 19 Exbulla. 1. confir.  at his feet perpetual & willing poverty. Again the 〈◊〉 writeth th●● unto 〈◊〉. Whosoever in our society the which we desire to be honoured with the name of jesus, will play the soldier of God under the banner of the cross, and serve the only Lord and his Vicar on earth, the Bishop of Rome▪ After he hath taken upon him the solemn vow of perpetual continencie●, let him consider with himself that he is a portion of a society chiefly for this purpose ordained that he sp●cially apply himself to the benefit of souls in life and christian doctrine, the spreading of the faith by public Sermons & ministery of the word of God▪ by spiritual exercises and works of charity, and namely, by instructing of children and the ruder sort in Christianity, and by hearing of confession, & giving Ghostly comfort unto the faithful. Also let him first have a care of God. next of his order, which is a kind of way unto him, always laying before his eyes this end ordained of God for him, and with all might of him to be attained unto. Yet let every one behave himself according unto the grace ministered him of the spirit & the proper degree of his calling, lest that some show a zeal, and not according unto knowledge. Let the judgement or sentence touching every proper degree, the bestowing and the distributing of Offices, lie in the hand of the Provost or Prelate, whom we have too choose, that decency and order may be kept in every society that is well established. A perilous sort of people. Behold how they would creep into favour with this fair shelve of holiness They serve GOD (as they say) and they 〈◊〉 also the Pope: they will take upon them too preach, and so thrust in traditions, 〈…〉 confession and so understand secrets, they will be School, 〈◊〉 and so 〈…〉▪ they will play small game ●ather than they will 〈…〉 to the Pope and h● to 〈◊〉 to the 〈◊〉 and 〈…〉 teh: Toham ● 〈…〉 & ●. The ●hole body 
Christ frank. colloq. jesustic. pag. 23.  of the society, beside, the general who is head and principal of this order containeth in in all six sorts of men, ● here of the first do profess four 〈…〉 the second profess three 〈◊〉 the third are coadit●●●s spiritual. The 〈…〉. The fift schollors: The sixth, 〈◊〉 The Professors of four vows are so called, because that beside the three common vows, of povertle, thastitie, and obedience: they vow peculiarly, first, to the bishop of Rome obedience etc. Next, to their ●ather general the renouncing of honour, that they may not become cardinals out of the society. Nevertheless, by this very name they are made cardinals in the society, by whom the General is elected: which is a Pope among them. And that this lordliness reigneth amongst them, it appear●eth in an other pla●e by their 〈…〉. Let every one in our society, promise that he will at no 
jacob. Payva Andrad. lib. Orthod. explic. lib. 1. pag. 43.  time confer neither directly, neither indirectly with the bishop of Rome, of any sending forth, but cast all their care upon GOD, next the Bishop as his Vicar, Thirdly, the Provost of the society. The which Provost as well as the re●t, must promise that he also confer not with the said Bishop touching his own sending forth, without he make the society privy thereunto.  
Furthermore, as the flattering Canonists have said of the Pope, so doth these jesuits 〈◊〉 their Provost, as Franken writeth: What things soever the superior 
Colloq. I●s●●. pag. 28.  demandeth, & whatsoever he doth, must not only not be judged (much less reprehended) but be presupposed and taken for good & holy things. Now to proceed further in these sorts of men. The professors of three vows are Bishops in the society. Coadjutors spiritual 
pag. 2●.  (under which name are comprehended all priests, professors of divinity, and teachers of the inferior arts not professed) having▪ first vowed pevertie, chastity, and obedience, as they are most apt and diligent, so are they the sooner to be admitted to the profession of the jesuits▪ Scholars and Novices▪ are brought by at home lest there should be want of supply. This is of their 〈◊〉 and ●ash he was much as yet came to my hands. I will now direct my pen unto these professed jesuits▪ You serve the Pope, you ohey your provost, you plead poverty, you pretend continence, you have yoked yourselves, & become as it were the slaves of men That which among 
1. Corinth. 7.  men is called a promise in respect of God is called a vow. And whereas there are promises in general the which we vow in Baptisime, having the ground and warrant thereof in holy Scripture, you have tied yourselves to specials, and such a kind of vow as Ricardus defineth: Est 
Ricard. 4. se●● dist. 38. Ar●. ●  propositi supererogantis: Appertaineth unto a purpose about to perform over & beside that which God commanded▪ Which may better besaid Superarrogatis, that is over arrogant & presumptuous. For whatsoever may be required for the framing of a godly & holy life, is contained in the law & what is not of saith, & is beside the word, as thought necessary to salvation is sin: but your vow hath not any ground in the law, it is not of faith, it is beside the word, and you repose therein great pers●●ion & holiness, therefore doth it necessarily follow, that it is sin full, and not to be accepted of the Lord. And to the end we might be the better c 〈…〉 from 〈…〉 of 〈…〉 
Tertul. lib. 2. adverse. M ●●cion. jerom. in Ezech. lib. 6.  and ne●t orders, God hath 〈…〉 was to righteousness in the 〈…〉 ple 〈…〉 of his will r 〈…〉 Tertullian and Jerome d●● y 〈…〉 the reason why 〈…〉 enjoined the jews so many ●● 〈…〉 and r 〈…〉 of old: it was to keep that ●us●● nation 〈…〉ed, and to withdraw them front 〈…〉 and d●●●●● of man's brame, and yet ●●● all this they ●●ll to traditi●●●: to you; by their example 〈…〉 the word of God, the Sacraments, as they are 〈…〉 in the ●●w testament, 
Psal. 50. 57 Genes. 28. Psal. 119. 2. Paralip. 15 2. Esdr. 10. Psal. 116. 50 51. Deut. 23. Eccle. 5. Psal. 66. 2. Reg. 15. 2. Paralip. 25. levit. 7. 22. 23. 27. Num. 15. 1. Reg. 1. Deut. 12. 2. Paralip. 31 Caus 17. Quest. 1. voventibus. & seq. dist. 27 cap. voventibus. Concil. Arausic. canon. TWO  the spiritual sacritates of the 〈…〉, the 〈…〉 〈…〉ted unto the people of God, ●●● y 〈…〉 your ●●der such 〈…〉 able to 〈…〉 his ●ies, first who 〈…〉 of none without warrant of 〈…〉. The vows in the old Te 〈…〉 ●●●●tarie or moral, or 〈…〉, warrant of the 〈…〉 (for all your fair show) to 〈…〉 Pope, to 〈…〉 Provost, sometime 〈…〉 warrant of God's word, and without 〈…〉 whether throughout your life time, ye shall be 〈…〉 them. The danger of the other side is so that if ye transgress and break your dough ye are as your ca●●on law saith: in the state of damnation. Secondly ●●● is to c●●●●der what he is that boweth. Man 〈…〉 with 〈◊〉, ●●●passed with skin, f 〈…〉 of ●rai●●ie, 〈…〉 to falls and leden with iniquitte. 〈…〉 may 〈…〉 the● bind our 〈…〉 to inconveniencies. The 〈…〉 A ●●usi●●un● hath very well tendered the 〈…〉 of 〈…〉: N●●● quicquam Domm● re●te 〈…〉 legitur: que de ma●● 〈…〉 No man hath rightly vowed any thing unto ●he Lord, unless he hath received it of him, as it is read: the things we have received at thy hands, we render unto thee. But sith that some things are by God's goodness given us, & other some things by his equity dented us, let every one, as Paul 
1. 〈…〉. ●● 〈…〉 6. 〈…〉 4.  commandeth have respect to the measure of grace, given unto him, that he tempt not the Lord his God. Thirdly let him weigh with what mind he voweth, if he will have it allowed of God: for in that the Lord regardeth the heart, and not the outward show, the heart must be clean before him, all hypocrisy, vain glory, and opinion of holiness reposed in outward things must be abandoned. Here your orders of Monks and Friars, your weed & vestments, your refraining from wine, your abstinence from certain meats, your fasting on certain days, your observation of times, your barefooted, naked, or half naked journeys, your pilgrimage to saints, your lousy script poverty, your girdle of continence, your counterfeit obedience, with all the rash vows of romish professors must be laid aside. Old father Gerson 
john Gers●●.  complained of such things in his time. I confess, (saith he) we may not deny, but that there are many things brought in among the simple christians, under colour of religion, the laying aside whereof, were more holy. As your vows are found divers, so your law in that behalf is very confuse. Foolish vows are sometimes extremely urged and recounted for matters of great importance: the breach of a vow is in some cases venial, in some other mortal: one while the inferior priest, an other time the Bishop may dispense, at other 
Deregu●a. 〈…〉. ●●cet. de 〈…〉 perue●●●.  times it is a case reserved for the Pope: and again it falleth out, that neither the Pope no nor God himself (as you say) can dispense. Your law saith, that the vow of a mad man doth not bind: if the change be for better the vow is not broken: if it be made in anger or heat of choler it death not hold: if the bow dée filthy 
Glos. in cap. dudum, de conver coniuga. 22. q. 4. in malis. Devote. cap. posul●stis. De voto. cap. licet. De regula cap. licet.  or shameful, it must not be performed: if a man vow to visit the holy land, he may be excused, so that he send thither the twentieth part of the fruits of his benefice: if a man vow, and die before the fulfilling thereof, the living may perform it for him: lastly, if one vow to goes on pilgrimage, an other may do it for him▪ I would wish M. Campion, that you, with the rest of my countimen of your society renounced your Popish pilgrimages, and wearisome journeys by sea and by land, and sufred the roguing jesuits beyond the seas, to perform your vows. You are an Englishman borne, God hath endued you with sundry good gifts, let not your nature be estranged, neither go ye about to thrust into this land for rain power, & such people as curse not only the ground we tread upon, but also our bodies and souls, and are ready to cut all English throats, if they might have access unto us. ye say ye have vowed, yet hear what your law saith: In malis promissis rescind fidem: in turpivoto 
Causa. 22. quest. 4. in malis.  muta decretum: quod incuatè vovisti, ne facias: impia est promissio que scelere adimpletur. In evil promises break thy faith, in a shameful vow alter thy mind, which thou hast unadvisedly vowed, do not, that vow is wicked, which is performed with mischief.  
The rules of your order are not as yet come to my hands, but the oath which all you take, that profess the Romish religion, I may not conceal from the reader, and reading it, I cannot choose but lament, to see your slavery and bondage, and the lively character of Antichrist thereby imprinted, not only in the hand of the labourers, 
apocalypse 13  but in the forehead of professors and consciences of all those that buy and sell & traffic in his countries & dominions. In english thus I. N. do firmly admit & embrace the Apostolic and Ecclesiastical traditions, and the rest of the observations and constitutions of the same church. Also I do admit the holy scripture according unto that 
〈…〉 super or 〈…〉 & 〈…〉 & 〈…〉 artis & 〈…〉 culta●●● 〈…〉.  sense, which the holy mother the Church hath and doth hold it, to whom it appertaineth to judge of the true sense, and interpretation of the holy scriptures, neither will I ever receive or interpret it, but according unto the uniform consent of the fathers. I do also profess, that there are truly and properly seven sacraments of the new law, ordained by jesus Christ our Lord, and for the salvation of mankind, though not all to every one, necessary. To wit, baptism, confirmation, the Lords supper, penance, extreme unction, order and matrimony, and that they confer grace, and of them, baptism, confirmation & order without sacrilege may not be reiterated. I do also receive and admit the received and allowed rites of the catholic church in the solemn administration of all the aforesaid sacraments. I do embrace and receive all & every the things, which of original sin and justification have been defined and decreed in the holy synod of Trent. I profess in like sort, that in the mass there is offered unto god, the true proper, propiciatory sacrifice for quick & dead. And that in the most holy sacrament of the Eucharist there is truly really and substantially, the body and blood together with the soul and divinity of our Lord jesus christ, and that there is a conversion of the whole substance of bread into the body, and the whole substance of wine into blood, the which conversion, the catholic church calleth transubstantiation. I confess with all, that under one only kind whole and perfect Christ, and the true sacrament is received. I do constantly hold purgatory, and that the souls there detained, are relieved by the prayers of the faithful, and in like sort, that the Saints reigning to-together with christ, are to be honoured and called upon, and that they pray unto God for us, and that their relics are to be worshipped. I do firmly avouch, that the Images of Christ, and the mother of God always a virgin, and also of other Saints are to be had and retained, and that we are to give them due honour and worship. I do affirm, that the faculty of pardons hath been left by Christ in the church, and that the use of them is very wholesome to christian people. I do acknowledge the holy catholic & Apostolic church of Rome, for the mother and mistress of all churches. I do promise and swear true obedience to the Bishop of Rome, successor of blessed Peter, prince of the Apostles, & Vicar of jesus Christ. I do also undoubtedly receive and pro●esse all that have been delivered, defined, and declared by the holy cannons & general councils, and specially by the holy Synod of Trent, and withal all things contrary and heresies whatsoever have by the church been condemned, rejected and accursed, I also do condemn, reject and accurse. This true catholic faith, without the which none can be saved, the which I do presently willingly profess and truly hold, the same wholly and immaculate unto the last gasp most constantly to retain, teach and preach as much as in me shall lie, I the same N. do promise vow & swear, so God me help, & the holy Gospels of God. New cometh Pope Impius 4. with his farewell. Let it not be lawful therefore for any man at all to infringe this page or leaf of our ordinance, inbibition, derogation, will, statute decree, and commandment, or with rash enterprise to contrary the same, if any therefore presume to attempt the same, let him know that he incurreth the indignation of almighty GOD and of blessed Peter and Paul the Apostles. Dat. Rom. apud 5. Petrum. Anno 1569. Id. No●em. Pontific▪ nostri ann● 5 Good God, what perjury, Idolatry, heresy, & blasphemy there is contained in the aforesaid oath? And the spirit of Antichrist is plainly revealed in the cursed conclusion following after.  
In truth such traditions as are contrary, and besides the word of God, though they be called Apostolic, are not to be received: that sense and exposition of the scriptures, which the Church of Rome delivereth, is not the right and perfect understanding: the Church (and especially as you deliver it) the Church of Rome is not judge of the scriptures: there are but two Sacraments, Baptism, and the lords supper, the rest by you added art of an other kind and nature, in which sense we may say, as Jerome said of the Revelation: Look how many words we find there, so many Sacraments there are. The Sacraments confer not grace, as you imagine. Ex opere operato: the rites in the administration of the Sacraments retained in the Church of Rome, are childish, superstitious, and impious: that doctrine of original sin and justification, lately decreed in the council of Trent, is plasphemous and abominable. The Mass is an Idol, and the sacrifice there pretended for quick and dead is a deceiving of the people: the Eucharist is not real, substantial with the soul and divinity of Jesus Christ neither transubstantiated: the Sacrament is not perfect, when it is delivered under one kind: Purgatory is a fable, neither are the souls of the departed, relieved by the prayers of the living: the Saints are not to be invocated, their relics are not to be worshipped, neither Images to be adored: Popes pardons are to no purpose, but a deluding of God's people, and the filling of the poke: Rome is neither catholic, apostolic, nor the Lady and mistress of all other Churches: the Pope is not the true successor of Peter, neither the vicar of Jesus Christ: to receive what Rome receiveth, and condemn what she condemneth, is ●o deliver Barrabas, and crucify Christ: to embrace the afore said doctrine is dangerous, maliciously to impugn the truth of the contrary, and with Pharaoh therein to harden the heart against the Lord, and lastly to deny the truth, and blaspheme the majesty of jesus, is unpardonable for ever. It is a dreadful thing to fall into the hands of the living God.  
Your Cannon law in a certain case useth a shift to 
Heb. 10.  avoid perjury, where the party sweareth, and secréetly with himself understandeth: si obseruandum est, if it be 
D● Iure●ur▪ C. quemadmodum. 2. Reg. 15.  lawful to be observed.  
Peradventure ye may be sound in the number of the two hundred, which went with Absalon from jerusalem to H●bron (as he made them believe) to perform his vow. They were (as the story saith) of simple hearts and minds, and altogether ignorant of the cause, which in very deed was to rebel against David, their sovereign & the anointed of God. Of whom it is thought, when they understood the pretence, that they repent: but if by the way they had been taken, they had been to be charged with rebellion Examine, I beseech you the nature of your vows and oaths, it happily may fall out, that ye shall find yourself deceived and abused by others, if in time ye conform yourself, there is hope of grace. The question is not whether vows are to be kept, but what vows they be that are made, and stand with the word of God, and are true vows. To vow and swear with the Pharisees, 
Acts. 23.  neither to eat bread neither to drink wine afore they had killed Paul, is very impious and contrary to the commandment, therefore no godly promise, neither to be performed.  
I would wish you used means by calling yourself home, and to avoid the heavy hand of the Lord, withstand all errors that impugn the manifest truth in the word of God, and fly from them. Peter answered the high priest we ought to obey God, rather than men▪ Augustine teacheth 
Acts. 5.  us to answer the Emperor, if he prescribed aught contrary to the word of God. Pardon O Emperor, thou 
Ca●s●. 11. ●. 3▪ ●●●●●s●stis. Galat. 1.  threatenest prison, but God threateneth hell. Saint Paul saith: Though we, or an Angel from heaven preach unto you, otherwise than we have preached unto you, let him be accursed▪ Ambrose sayeth: We condemn all new 
Ambros▪ d● v●duis. lib. ●.  things, which christ hath not taught: for Christ is the way unto the faithful. If therefore Christ hath not taught that which we teach, yea we ourselves will account it detestable. I will not stand presently to confute the several points of the aforesaid permtious oath, but refer them to the last tract of this book, where I purpose to examine your doctrine. In the mean while take the Censure of Cardinal Vergerius, Pope Paulus 3. legate, that confirmed your order. Popterea repudianda tanquam falsa, quia a 
Verger. respy ad lib. Antichrist. Rom.  Romana creduntur ecclesia, quae ●●mirum solet credere diversa & contraria hijs, quae docuit Dei filius. Therefore are those things to be rejected▪ as false, because they are believed of the church of Rome, which truly is wont to believe, repugnant and contrary things to these, which the son of God hath taught.    

The hypocrisy and superstition of the jesuits.  

Cap. 3.  
IT would require a long time and great leisure sufficiently to dilate of this Jesuitical sect, the hypocrisy and superstition of Monks and Friars, with all other irreligious orders. But that I may orderly proceed herein, by way of preamble, I will consider of the present occasion, which moved me so speedily to take pen in hand. The Author of the Pamphlet, entitled A brief Censure, printed, as he saith at Douai, by john Lion, and that Cum privilegio, playeth his part egregiously.  
Their dealing in saying they come from far, and that their book was printed beyond the seas, together with that which they report of the antiquity of their doctrine we may behold in the crafty Gabaonits, who being neighbours of josua, and adjoining upon Israel, came to 
I●s●. 9  entreat of peace, taking old sacks upon their Asses, old bottles for wine, old clouted shoes, old raiment, saying unto josua, we are come from a very far country, all was old, so would they make us believe. For they load Romish Asses with old sacks full of traditions, their old bottelles are broken cisterns, their wine is eager, their Mass is an old clouted sh●●e, their old raiment i● an ●●●ite full of counterseite holiness, all is so old, that it st●●●s for stains. And now forsooth they come from far, I sear me it is from the devil, and that is very far from God. Paulus Florenus saith of the jesuits: This our jesuitical 
C●●●●q 〈◊〉▪ ●●● pag. 〈◊〉.  religion is altogether made of superstition, hypocrisy, and a certain feigned and painted holiness. Again: there is no man at all fit for this religion, but he that hath a natural inclination to hypocrisy and superstition, gotten 
Pag. 1●.  either by seru●le education, or taken by some blockishness of mind. This we may see in Ignatius Layola the Spaniard, which of all other nations is most superstitious, and tyr●annous in urging the dregs of Rome, and the drunken cup of the strumpet of Babylon. For a true christian and a professor of the Gospel (be he an Englishman, or what other nation soever) shall find more favour among the Papists in France, with the Pope at Rome, and the Turk in his dominions, then among the inquisitors in Spain. And whom hath Satan thought fittest to sow his tars of hypocrisy and suspicion, now in the end of the world, than Layola the spaniard, and father of jesuits. They make an Idol of the Pope, so that Christian Franken being a jesuite▪ and 
Pag. 40.  seeing the worship that was done unto him, saith: I verily took him for christ, or rather some greater thing. I will pass over their Idolatry and superstition, in worshipping La Madonna di Loreto, our Lady of Larctum in 
Grego▪ de valent▪ de idola● count sect▪ d●s.  Italy▪ Gregorius de Valentia, the jesuite is, not ashamed to defend in three several tracts, that the adoration of the sacrament, the honouring of Saints, and the worshipping of Images and relics is no Idolatry: concluding most blasphemously in on respect: praise be unto God, and to the most blessed virgin Mary, joining the crenature, as partaker of praise with the creator. I will 
Christ. Fran. de bestial. idol pag. 57  not speak of the two brazen pillars at Rome, fall (as they say) of holy earth, died with the blood of Christ, so that they have two Christ's, the one dead and dissolved to earth, the other alive, and sitting at the right hand of the father. Franciscus Xavir, the jesnite, having nuztled the heathenish Indians in Idolatry, was recounted 
jacob Payva. Andrad. Orthodox ex●● plic. lib. 1. pa. 45. Lib. 1 pag. 48. 49.  among them (saith Payva) as an other Francis, the Father of Minorites, so that they honour and worship most religiously his corpses, which as yet not without a miracle is kept whole. Believe if who will. The Jesuitical miracles of Goncallus de Siluerià the Portugal, are very ridiculous, where it is reported, that he tied his holy vestments (be like the Cope and surplice) about his head, and s●●●mme over a great water in the Indies: again, thathée went into a pottage pot, gave himself to the riven, & that the swift stream carried him to the land. But lastly he used such juggling feats & apish toys at his service in the kingdom of Manamotapia, that they took him for a conjuror, and cast him into the water, where neither pot nor portnise, nor cope nor surplice could save his life. This is that order, which now adays is counted only holy. This 
M. Stapleten in the fourth book of the counterblast.  is the order which M. Stapleton with dazzled ties, or rather as it were a man frighted out of a sullen dump, wondereth at, where he writeth: Surely if a man would deeply and thoroughly weigh and consider the greatness of this benefit, he might well doubt, whether after the creation of the world & he redemption of mankind, by the passion of Christ, there be any one benefit or work of God more wonderful than this: or whether there be any one state or vocation in Christ's church, after the Apostles more worthy laud and praise then these jesuits. Yet 
Colloq. jesus. itic▪ epist. dedis.  Christian Franken protesteth before God, that this order is nothing else, but an hid or cloaked poison under the divine name of jesus that it is: a pharisaical sect, full of guile and falsehood. Again, saith he: None of all the jesuits, truth and conscience being against them, dareth or shallbe able truly and sincerely to answer it. I may not here forget Theatinus the hypocrite: and now to you M. Censurer. You charge me very deeply, that in mine answer to M. Campion, I should call I heatinusa jesuite: 
In the book tituled The Briese Cen▪ sur●. etc.  your words are these. He blusheth not to put in print so notorious an untruth in the sight of all the world, and to repeat, urge & amplify the same so often in his book saying: that one Theatinus a jesuite hypocritically got to be cardinal and Pope meaning thereby, Paulus quartus, called before johannes Petrus Caraffa, of the order of I heatines, and not of jesuits, which all the world knoweth to be two several and distinct orders of religion, and therefore M. Hanmer with friar Bale, whom he citeth in the margin may be ashamed of so false a slander, both towards the man, and also the religion. In this your grain censure and great wisdom, you seem not to déenie but that he was an hypocrite, you will in no wise grant that he was a jesuite. You term my allegation an untruth, you reject mine Author john Bale, quoted in the margin, & instead thereof you placed Payva, a jesuit, and a partial writer, whom you will needs have credited. Chennizius, 
Mar. Chem. john Sleid. Cel. secund. Cur. P. Paul. verg. jacob. Herebr. Ioh, Bale.  Sleidan, Caelius, Vergerius, Herebrandus, Bale, with others, do call him a jesuite: yet are you so wedded to your will, that one Payva with you shall have the prize, and weigh all these learned writers. It appeareth in truth, that first he was a jesuite, afterwards, as the manner is of vain and unstable heads, having no sure ground nor stay of God's word, he fell to devising a purer trade of life, which after him were called Theatines. Yet again, that ye may more plainly conceive the truth, he fell first from the common trade of Christian life, to play the jesuite: secondly, from the Jesuitical sect, to be a Theatine ● thirdly from an hypocritical Theatine to be Pope. These circumstances in sum shall appear in the works of Andradius the jesuite, where he writeth: There were 
jacob. Payva Andrad. lib. 1. Orthod. explic.  certain men, who being inflamed with kindled desire of holiness, were wont oftentimes to meet together in some secret place, severed from the common sort of people, to the end they might earnestly occupy themselves in prayers, ministration of the sacraments, & other works of charity. The which company was therefore called: Divini amorts sodalitas, the society of divine love: by whose example, Paulus the 4. who then was called johannes Petruscar●ffa, being stirred up, joined himself to their number or company. When he had, for a certain space exercised himself in those noble works, four of those holy and religious men, to wit, this Paulus the 4. who then was bishop Theatinus, Caietanus, Bonifacius, and Paulus Romanus, being stirred up. I wots not by what particular kind of instigation of the holy spirit, being inflamed with a singular desire of heavenly love, being moved with a great and a just kind of sorrow or grief▪ that this our sacred order of clergy had so filthily degenerated from the first sincerity and purity of old and decayed, to the great ht●i● of the church, began a notable kind of order, whereby they might in some part conserve and call again the ancient integrity. Again, when they had given all their substance in common to be distributed, as every one's necessity required, and laid aside all cares counting humane affairs, they gave themselves w●●ly to sound divine praises and heavenly meditations, and took in hand in all respect that trade of life, which they judged to be most like unto the purity of old. Where ●●●● they were called Regular priests. Yet because P●ulus the squeth▪ bishop of Rome having them forsaken his bishopric of Theatum, took himself to this order, with great wonder of all men, they were all called Theatines.  
so far he, Here Andradius justifieth that which hath been already said of Theatinus the Hypocrite. First, that the brotherhood whereto he linked himself, was called: Divini amoris sodalitas, The society of holy love, 
〈…〉 5. 〈…〉  Osorius, Christian Franken, and Payva do call your society, Sodalitatem, yourselves confess that because of the great love and charity among you, your socictie is honoured with the name of jesus Secondly, under pretence of holiness, he forsook his Bishopric. it cannot be denied. Thirdly, he fell to a purer order, so Payva confesseth, which he thought to be most like, or needest the purity of old. Lastly, he was weary of this purity and became Pope, so that men wondered not so much at his holiness before, as they did now at his pride. And in Italy unto this day there arose of him a Proverb, that if any mention be made of any famous hypocrite they christian him: Theatino. Yet one thing more of him I may not conceal from the Reader. He being at Venice, his sacrificing Priests hearing confession, were wont to reveal unto him, all that in secretie was delivered unto them, and he at certain times would very solemnly with colour of great holiness, give the parties to understand thereof, so that they took him for a Prophet. And among many others there was one (saith the story) who prostrated himself before him: Eumque adorat, clamans oportere 
Cal. second Cur 〈…〉. Pasquil 〈…〉.  eum esse alterum Christum. And worshippest him, crying out, that he ought to be an other Christ moreover the hypocrisy of this order appeareth in their voluntary whipping and scourging called among them discipline and penance, the which as Christian Franken testifieth, cost many youths their lives in their years of probation. And he also himself had hardly escaped death had he not through friendship been removed from the College in Rome to a place in Campana. I have oftentimes trembled (saith he) Recordans nostrorum flagellorum 
Christ. Fran. in epist. & Colloq. Ies. pag. 39  quibus tanquam cultris & lanceolis in nostra ipsi terga savientes non parum aliqamndo sanguinis elicimus. when ● call our whips to remembrance whereby as it were with knives & lancers we ourselves cruelly rend, our own backs & draw thence not a little blood▪ the priests of Baal 
3. Reg. 18.  were wont to do the like, for when they called upon Baal in the conflict between them & Helias the Prophet, they mangled themselves with knives and lancers (saith the story) Donec perfunderentur sanguine. Until they were all 
job. 27.  blood●e. Will God (saith job speaking of the like behaviour in an hypocrite) hear his cry? The manner of the Scripture is to answer the negative with silence, as much to say, no. The Heretics Flagelliferi, were of the same disposition, and therefore worthily to be condemned. The righteousness of the pharisees saith Chrysostom consisted in 
Chrisost. in Matth.  part: In corporis afflictione non in mandatorum observatione. In affliction of the body not in observation of the commandments. I could liken this jesuitical sect unto Simon of Siren of whom Gregory writeth Simon crucem portans ne 
Gregor. in Euangel. ●om. 32.  quaquam moritur, sic omnis hypocrita corpus quid● per abstinentiam afficit, sed tamen per amorem gloriae, mundo vivit. Simon bearing the cross dieth not, even so every hypocrite afflicteth his body through abstinence, but yet liveth to the world through desire of glory. Augustine & Jerome 
Augustin.  do write of certain hypocrites called Sarabaitae, who at certain solemn feasts were wont to repair to jerusalem their prostrating themselves, wring their hands, yielding scritches & deep sighs, pulling the hear of their heads & of their beards, & renting with their nails the skin & flesh of their faces, & after that by this guileful me●● they had stirred men's minds to devotion▪ liberality & good opinion of them, they would departed. Here not only the law of God which condemneth all such counterfeit affliction, but also the law of nature is broken which forbiddeth man to offer injury or violence to himself. This penance or affliction bewrayeth itself and is proved pharisaical in ●hat it is openly done in the sight of the world, that man may conceive thereof an holy opinion. For the pharisees 
M●●●h. 6. Mark. 12.  giving alms, had the trumpet of vain glory sound in their cares: when they prayed they stood in the corners of the streets, that passengers might behold them: when they would be honoured with glorious titles, they walked abroad to be saluted of men in the market place. Furthermore these jesuits in habit and order, join with the pharisees, as they were known by their phylacteries and order after the Etymology of their name (divided from the common sort of people) much like unto monks as Theophilactus writeth: so this jesuitical sect is descired by their long ●ackets, their course stockings, 
Theophilact.  their thick cobbled shoes, their long cloaks with clasp under that chin, their sorbonical tippet, their coptanked quoyfe their broad brimde hat, which oftentimes (as it is thought) for humilities sake they bear in their hands through the streets full of (hypocrisy) I would say courtesy, when there is none to be saluted. To every man they say: God & our Lady bless ye. Their habit & their order is no less holy than that of the pharisees. As I have said heretofore to M. Campion the opinion thereof, I mean of irreligious orders, hath bewitched not only mean people, but also great personages, and princes. For Franciscus' Marquis of Mantua, Albertus Pius 
john Sleid. lib. 12.  Prince of the Carpies, and the great Clerk, Chrisiophorus Longolius 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 cote. Here M. Censurer taketh eccasion to lay down his unadvised judgement. Whereas to this purpose I alleged Aquinas without quoting the place, he bewrayeth his ignorance in denying the allegation, the which as it appeareth he never read: his words are these, where he speaketh of the answer to M. Campions' challenge. He is not ashamed to avouch without 
In the book entitled: A brief censure. etc.  citing the place that S. Thomas of Aquine holdeth, the wearing of Francis or Dominic'S cowl to have power to remove sin as well as the sacrament of Baptism, I return the shame to the Church of Rome, & Aquine, the Friar who maintaineth this superstitious opinion. And as for you M. Censurer you were best plead ignorance and say: Non putaram. Aquinas hath hereof a large discourse where first he showeth the degrees to attain 
2● 2●. de ingress. relig. quast. 189.  unto the perfection of holiness, by comparing this professed vow or order of monkery and fratry with the Sacrament of Baptism. Secondly, he entreateth of the necessity of fulfilling this vow, saying: Implere id quod vovetur necessitatis est. The professed is of necessity to perform that which is vowed. again: Post votum nonpotest aliquis finem salutis consequi, nisi impleat votum. After the vow be made, a man cannot attain the end of salvation or soul health, unless he fulfil the vow. And to salve the breach thereof he sayeth: Hoc non derogat bonitati vot●, sicut nec derogat bonitati Baptismi quod aliqui post Baptismum gravius peccant. This doth not prejudice the goodness of the vow, no more than it derogateth the goodness of Baptism, that some after Baptism do more grievously offend. Thirdly, he declareth the power and virtue of this vow or order: Rationabiliter autem dici potest quod etiam per ingressum religionis aliquis consequatur remissionem omnium peccat●rum. It may reasonably be said that by entering into 
Ibidem.  vow or order of Religion, a man may obtain remission of all his sins. He yieldeth a reason of the same: Even as with certain alms deeds a man may forthwith make satisfaction for his sins, according unto that in the fourth of Daniel: redeem thine offences with alms deeds: much the rather in making satisfaction for all sins, it is sufficient that a man bequeath himself wholly to divine service, by entering into holy order, which passeth all manner of satisfaction. ●astly he concludeth that, which I have heretofore alleged, as his opinion. Legitur ●● vi●●● patrum quod ●●ndem gra●●am consequuntur rellgionem ●●trantes quam consequuntur baptizati. It is read in the lives of fathers, that such as enter into holy order, do obtain the same grace, the which such as are baptised do attain unto. It should appear M. Censurer, that ye are but a novice: you were best confer with the old singeantors, and learn further of their order. This was the received opinion of that age, as we may gather by that, which the Monks demanded of Barnard: you will hear this of me (saith he) Whereupon 
Barnard. ●● precepts. despens.  among other the ordinances of penance it cometh to pass, that monastical discipline deserved this prerogative, that it should be called second baptism. As I suppose, because of the perfect renouncing of the world, & the passing excellency of the spiritual life, wherewith this conversation excelling all other kinds of human trade of life, maketh the professors and embracers thereof like unto Angels, unlike unto men: yea, it reformeth the Image of God in man, conformans nos Christo instar baptismi, conforming us unto christ like baptism. And we are as it were the second time baptised, whilst by mortifying our earthly members, which are upon earth: we again put on christ, being set a new after the similitude of his death. And withal, as in baptism we are pulled out from the power of darkness, and translated into the kingdom of eternal light: so by a certain new birth of this holy vow or order, we pass in like sort out of the darkness not of one original, but of many actual sins into the light of virtues. When the professed solemnly doweth, the Bishop answereth: And I promise thee the 
Confirmat. Ord.  kingdom of heaven and life everlasting, if thou observe these things. Again: in the monastical absolution it is said: The rigour of the vow, the merit of the order be unto thee for remission of sin, and reward of everlasting life. Bernardinus de Busto is of this opinion. The irreligious man always when he remébreth that he hath vowed, 
Bernard. de Bust. in Rosar.  and is therewith quiet, and would do it afresh, if he had not done it before, for every such turn he obtaineth full remission of all his sins. Albertus' Pighius hath thought no less, and of late Petrus a Soto, who left both 
Albert. Pigh. controvers. 14. Petr. a Soto. confess. Cas●ol. Alphons. de Castro. adverse. haeres. lib. 1. cap. 9 Rom. 3. Rom. 4. Rom. 5. 1. Corinth. 15. Galat. 2. 3. 4. 5.  life and lewd opinion at the council of Trent, hath written the like in his catholic confession: We may justly with Alfonsus de Castro call this dealing blasphemy: for if S. Paul pronounced, as concerning the works of the law, which were commanded from above: If righteousness come by the law, than Christ died in vain: How much the more with grief we may not only complain, but cry out: if vows and religious orders have no warrant from above, but the devices of man's brain be a full satisfaction for all sin, and deserving a plenary remission (for so they writ) of original and actual misdeeds, than Christ died unto them in vain. Again of the vows and orders of Monks and Friars be equivalent or of like force with baptism for the purchasing of remission, a pana & culpa (as they would make us believe) than faith is to no purpose, the preaching of the word is in vain, and the use of the Sacraments is done away. I cannot, but 
Alphons. de Castr. adver. haeres. lib. 1. cap. 9  stomach them (saith Alfonsus de Castro) who to set forth their order, are not ashamed to brag in open audience, and to avouch, that he which once taketh upon him the weed of that order, cannot err in faith, neither fall from the truth. Is not this open blasphemy, when as hereby he seemeth to attribute more unto the weed wherewith he is clad, then to the faith, or grace of God Is that cloth or garment of more virtue than the grace of God, or faith? the devil go with so great a madness. Yet neither faith, neither grace received in baptism doth so preserve man, but that he may fall into heresy. How cometh it to pass then, that the habit preserveth? if any will refer this to the profession, and not to the weed that he affirm the profession, which in that order he vowed, hath power and efficacy, who is it but seethe that we all vowed christianity in baptism, yet doth not that vow keep us so secure, neither make us so free, but that we may fall into heresy? neither will there be any man so impudent, that he can deny, but that the vow in baptism is more glorious, and of greater force, than any that is made after. Let such then go with a vengeance, and leave those toys for Poets to prate of and let them preach better stuff unto the people. I call God to witness, I lie not, a certain friar, in my hearing in open audience, upon the Saints day that founded that order, preached, that who so would put upon him the habit of that order, could in no wise be an heretic: I hearing it, abhorred the boldness and impudency of the man. So far Alfonsus. It liketh you not, that your Romish orders and irreligious sects of Monkery and fratrie should be so contemned, and disgraced among the godly through out the militant Church here on earth, and therefore, to uphold their credit, & to cloak their late hypocrisy and superstition, you allege the fathers of old, Augustine, Athanasius, Basil, Nazianzen, Chrysostom, Cassianns, Severus Sulpitius, who (as you think) may stand you in some steed, as a bare shift to s●●e out so had a matter, and with their here 〈◊〉 to blear the eye of the simple ●. ●●●t we speak of the religious men in the days of the aforesaid ancient fathers, of the Monks inhabiting Nytria, and the deserts of Alexandria, of their rules and orders in the time of Pachoimus the Mon● of the worshippers in Egypt in the 
Socrat. & Euarg in eccl. hist. Euseb. eccl. hist. lib. 2. ca 17. Act. 11.  days of Philo; and of the Christians, which were so first called at Antioch, u● the time of the Apostles: all your Romish orders, if they be brought to the▪ touthstone of God's word, they are no gold, but copper and counterfeit metal: if they be brought to the balance of purity in profession, though laden with traditions and jewish ceremonies, yet light in truth and ancient integrity: and if with the young Eagles, for certainty of issue and o●●prnig they be brought to behold the golden beams of the bright sun, they will close up their eye lids, they will be found bastards, and such as have degenerated from God their father, and fallen from the word, which his son Christ & our jesus hath delivered unto us. Many of your own authors, of no small credit amongst you, will avouch the same. I report me to the visions showed to your holy people, so termed among you: to wit, Bridget, Elizabeth, Hildegar, Vguentinus, Robertus de monte, joachim, Liecthenem, 
Visiones Brigit. Elizab. Hildeg. Vguen. Robert. joachim. Liecth. Method.  Methodius, with others, and the terrible cominations and threatenings of vengeance showed them, ready to light upon the western Babylon, and the Romish Antichrist, together with the swarm of Locusts, and troops of Monks and Friars, with other their irreligious orders. Your Abbot Barnard complaineth: Non omnes sunt amici sponsi, quos hody sponsae hincinde assistere 
Bernard. sup. Cantic. serm. 77.  cernis. They are not all friends to the bridegroom, whom nowadays thou seest on each side to assist the spouse. Again: all desire to be successors, but few to be followers. And to the Pope he saith: An other manner beside that of old is now in ure, the days are now otherwise, 
Bernard censiderat. ad Engen. lib. 1.  and men have now other manners, & the perilous times are not now at hand, but presently expired. In an other place he woondreth at the alteration in orders, saying: Quis in principio cum ordo cepit Monastious, 
In Apel●g. ad 〈◊〉 Abbat..  ad tantam creder et monachos mertiam devenire, O quantum distamus ab hijs qui in diebus Antonij extitere Monach● Who in the beginning, when monastical order began, would have believed, that Monks should fall into so great a dullness? O how much do we nowadays differ from the Monks that lived in the days of Antony? It is most true (M. Censurer) they differre very much, they are as like as chalk is to cheese, or as an apple to an oyster, or as it were an Ape's laughter, and imitation of man, to that, which either as faculty is naturally engraffed, or divinely powered and practised by the godly of old, The old purity condemneth the late Apostasy and corruption, and the late superstition bewrayeth the hypocrisy sucked of old, and rooted in the breasts of these irreligious orders. Aquinas was not ashamed to deliver for 
Aquinas, lib. 4. dist. 1. 〈◊〉. I,  doctrine: Aqua benedicta est causa alicuius gratiae, quae ibi confertur, per quam fit remissio venialis. Holy water is cause of a certain grace, which there is conferred, by the which cometh venial remission: As much to say, whereby venial sins are remitted. And in your porteous ye pray: Aqua benedicta sit mihi salus & vita. This holy water be unto me health & life. Pope Vrban the 5. scent 
In the Popish primar.  an Agnus Dei unto the Emperor, with these verses, containing great superstition and blasphemy.  

Fulgura desursum depellit, & omne malignum:  
Peccatum frangit ut Christi sanguis, & angit:  
Praegnans servatur▪ simul & partus liberatur:  
Dona defert dignis, virtutem distruit ignis:  
Portatus mundè, de fluctibus eruit undae.   
It puts away lightning that cometh from above, and every evil thing: it breaketh the lin●● of sin, as the blood of christ, & vexeth wicked fiends: the woman with child is thereby kept or preserved and with all the fruit of the womb delivered: it bringeth gifts or graces to the worthy: it destroyeth the power of fire: and being cleanly carried, it pulleth out from the waves of the water. I will not further trouble thee in this matter (good Christian reader) with recital of their hypocrists and superstition about meats, drinks, vows, habits, ceremonies, altars, shrines, relics and Romish trashes, whereby of a long time they have deceived the world, nuseling up silly souls in ignoran●●e, blearing their ●i●s with juggling feats, and leading them in error to the internal lake. Beware of hypocrites, beware of false Prophets, take heed of the leaven of the Scribes and Pharisees, receive not the traditions of men, without warrant of God's word, taste not of the golden cups of romish Babylon, lest thou he made drunk with the dregs of her Idolatry, remember the common saying: he that is well warned, is half armed. Take heed lest the hypocrisy, superstition and, counterfeit holiness of these wandering jesuits deceive thee.    

The doctrine and positions of the jesuits.  

Cap. 4.  
IAm now entering into a labarynth of romish errors, when as I take pen in hand, to paint forth unto the posterity this jesuitical sect, and to display their erroneous doctrine and heretical positions. The impudency of some is such, that there is no doctrine so wicked, but they will face it out: no positions so impions, but they have wherewith to bolster them: no superstition or idolatry so abominable, but that they can cloak with a mantel of fig leaves, marching forth like ●oly champions to encounter with the Saints of God, bearing upon their shoulders like Atlases, the pinnacles of the Romish Babylon. And that I may orderly proceed, I will begin with the brief Censure, being as it were an Interim from M. Campion, where in this respect, and upon the like occasion, an odious comparison is laid down between Luther (as it pleased him to write, progenitor of the Protestants) and Layola the cripple, Father of the jesuits, and founder of their lame and ha●ting religion. To the end they might discredit the Gospel of jesus Christ, and the professors thereof, this Censurer hath culled out of Luther's works certain notes and unperfect conclusions, which in his foolish opinion, seem not to contain the soundest kind of doctrine. And as we defend not ●en neither 〈…〉 of men, but justify our God ● vow the truth in his word, as we call not ourselves Lutherans, Cal●inistes, Zwinglians, they being nor masters unto us, nor we Disciples to them, for Christ it is whom we serve, and his Gospel we embrace: yet insomuch Luther with others of like profession being faithful members and painful labourers in the vineyard of his Church, have deserved well of the posterity, we are to prayss God for them, and in brotherly and Christian love to purge and clear them of the untruths, slanders, & crimes laid to their charge, by the malicious and spiteful enemy. So it is M. Censuer, that first ye allege out of him for erroneous doctrine, where he writeth: There is no sin but incredulity, 
Luther▪ tom. 2. lib. de Captivit. Babyl. cap. de Bapti.  neither can a man damn himself, do what mischief he●an, except he will refuse to believe, Although ye have r●●ked his words upon the tentors of prejudice and partial translation, yet the truth appeareth notwithstanding, and the doctrine in that sense which he delivered it, is Christian and comfortable. Luther discourseth there very renerently of Baptism, of the promise of God thereunto annexed, of faith to apprehend the same, and repentance. Where he layeth faith as the root, yielding moisture to all other virtues, and of the other side, infidelity, as the fountain of all mischief, issuing to damnation: so that though a man be baptised, though he hear the promises, though he repent with judas, if he beleene not Gods word to be true, and his promises sure & certain, apprehending the same by faith, incredulity as the fountain is the cause of his damnation. If a man dishonour God, if he fall to idolatry, if he profane the Sabbath, if he kill, if he steal, if he covet, and so forth, and afterwards repent from the bottom of his heart, God is willing, ready and able to forgive: but if he that so repenteth, will not 〈…〉 the 〈…〉 ●● by ●●●●●●●●●●ta●●● faith apply it to his comfort incredulity ●● it▪ that condemneth him. This is the doctrine of Luther, this is it, which all the jesuits in the world shall not be able to overthrow. The like he hath delivered in sundry other places, the ground thereof is in holy scripture, and the 
Luther, 〈◊〉. 5. ●● 1. Cor. ●. Tit. 1.  rocks is Christ. Unto the dean▪ all things are clean: but unto the defiled and faithless, there is nothing clean▪ yea their mind and conscience is polluted. There is no damnation unto them that are in 
Rom. 8.  Christ jesus. Unto them that love God, all things turn to the best. Whatsoever is not of faith, is sin. So that 
Rom. 11.  all sins and iniquities lie here soaking in the root of incredulity. GOD (saith Saint Paul) hath ●●ut up all 
Marc. 1●  in unbelief or incredulity, that he may have mercy upon all. He that believeth, and is baptised, shallbe saved: 
john. 3.  but he that believeth not, shall be condemned. He that believeth in him, shall not be condemned: but he that believeth not, is already condemned. Secondly, as ye péeped in at the key hole to view the commandments, and Luther's commentaries thereupon, you 
Luther. ●om. 3. lib. quo m●do & quo. fiuctu, ●●bri Mosis▪ Christ●anis legensunt. ●ust●●. Martyr in Colloq▪ cum. T●●phou.  found in a glimpse, written by Luther: The ten commandments appertain nothing unto us, where ye think that ye have gotten great vantage. Luther dealeth plainly, if malice had not blinded your eyes, ye might have perceived, that he meant nothing less. He neither added too, neither took fro. They were your pregenitors of the Romish synagogue, that learned of their for fathers, the jews, as justinus Martyr writeth, to raze the scriptures. For you have taken out, as it appeareth unto the world, the second commandment, which is against your carved Images, and divided the tenth, to supply the want thereof. But returning to Luther (having said thus much by the way) I will not give you the lie: but I 
Luth. tom. 3. lib. quomodo etc. ut supra.  question, than he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab omnibus s●ruanda; & ad omnes pertinent, sed ●●● quia a Mose pracep●●●sed quid 〈◊〉 〈◊〉 he l●ges decalogi inscript● s●●t. The precepts of the d●●●loge o● ten commandements are of all men to be kept, and they appertain unto all, but not because they were enjoined by Moses: but because these laws of the ten commandments are imprinted or written in the nature of men. Thereby giving us to understand, that the law of nature, is indeed the law of God. Not only saith h●● this, which is contrary to your slander ●●● allegation, but also endureth the faithful in Christ by three reasons, to the reading and embracing of Moses, and his works, the which I need not presently to repeat. Thirdly, ye come ●●●ping among the Gospels, and take hold of a preface, where (you not understanding the same) Luther (as ye say) wrote: It is a false opinion & to be abolished, that there are four Gospels: forth Gospel of john is the only fair, true, and principal Gospel. I cannot but marvel, at your childish dealing, and wilful ignorance. The last word principal hath relation unto that, which you will not reneale. Are there four Gospels, or hath Christ delivered unto v● four wil● of the Father? Do ye find the Gospel of Matthew, the Gospel of Mark, the Gospel of Luke, the Gospel of john? or rather the gospel after Matthew, Mark, Luke, john? There is but one Gospel, though there are four Evangelists, & they entreating one thing, their harmony is called the Gospel, whereof john is counted the principal, mounti●●●loft, as the Eagle and displaying the 〈◊〉 of 〈◊〉. As ●●● 〈◊〉 ●● quoting the place, ●● have 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉. Luther. For there i● followeth! W●●●soeuer is preached 
Luth. 〈◊〉. ●. Prafac▪ 〈◊〉. ●. epist. Petr●.  of Christ, it is one Gospel▪ though we one way deliver the same: and an other handle it with other words. And again, one word thereiss, one Gospel, even as there is one only faith, and one baptism throughout the whole church of Christ.  
● Fourthly not being content with the forme● vn●●ne th●, ●●●staunder Luther▪ that he should write: If any woman cannot, or will not prove by order of law, the insufficiency of her husband, let her request at his hands a divorce, or else by his consent let heavy ●●iuely with his brother, or withsome other man.  
This is your shameless report, and the great injury, which ye ●●fer the man now departed to rest. To slander him that ●● absent, is a foul fault: but in the judgement of an heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to revile, or belie the dead, is a double sin. His own 
Isocras.  words are these: De ●ui●s●●●i consilium oli● quoddam ●r● confessor●bus li●●●●is ●anda●i, quo uterentur sicubi maritus 
Luth. ●om. ●. tract▪ de matrimon.  ●●● uxor consil●●● p●tit●ri ad●en●rēt, quid●am sibi sa●iendum sit, quandoquidem con●ugij sui compar, debitam bene●alent●am reddere nequeat, nec eius tamen expers esse queat, q●●n sentiat satis, Dei creaturam in se efficacem esse. Tum vero me sic docuisse calumniati sunt, quod maritus vx●rislasc●●i● sa●isfacere non possit, ipsa ad alium transfugere debeat. Sed mentiri, sive peruersot istos nugatores, Christo & Apostolis eius sermons in peirs vertebantur, quid mirum si & m●hi idem contingat? sed qui● damnum acceptur●s sit ●psi tandem videbunt.  
Christ and 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 their 〈◊〉 construed in the 〈◊〉▪ For Lut her being dem●n●●● whether natural impotency were a sufficient cause of divorce, answered: that with the consent of her husband, the might 〈◊〉 an other, which marriage you lewdly translate, and turn in to 〈◊〉: yet this opinion Luther after 〈◊〉 〈◊〉, saying: Such a counsel ga●e I, when at yet I was in subjection to Antichrist: (meaning the Pope) but now I am otherwise to advise. Fiftly you inner ●nto that going before, an other imp●●●●● slander, 〈◊〉 ●po● Luther▪ these words, as his 
Luther. tom. 5. sermon. de matrimon.  own▪ If the wi●● will 〈◊〉, ●●●● he may do come, being in very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as spoke by another▪ 〈◊〉 〈◊〉 〈◊〉 other in the ●●monsense which you give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wife must be openly known, next if she be so stubborn and wilful, that she will ●ot be 〈◊〉; then divorce is thought lawful. ●astly, in this ●a●e it is lawful for him to marry either 〈◊〉, or ●ome other woman, after the ex●mple of Assuerus in the story of Hester. 
Hester. 1.  This is that, which with 〈…〉 might have seen in the works of Luther, Sixtly, ye father upon Luther, 
Luth tom. 2. de vot.  as followeth: matrimony is much more excellent than virginity: which in ●●ry deed was spoken by him in two 〈◊〉: first, by 〈…〉 lawful wedlock with the unlawful lu●● of ●owed virginity among the irreligious orders. Secondly, by rec●●ing the 〈…〉 of marriage and in conveniences of virginity. In the ends he concludeth: a bad marriage is better than a bad kind of chastity. What simply he thought herein may be gathered out of his large 〈◊〉, and among all other places, where he writeth If any man do compare wedlock with virginity, in truth virginitieis a more excellent gift: yet matrimony 
Luth. tom. 5. 〈◊〉. 1. Cor▪ ●▪ & tom. 1. serm●●● matrimon.  is the gift of God as well as continency. Man is more excellent than the woman, yet she is the work of GOD as well as he. Before GOD all things are equal, which otherwise differ among themselves. So wedlock and virginity are one before him for they both are the gift and work of God, although 
Luth. tom. ●. de vo●▪ mo●●s●●.  the one do excel the other, being compared among themselves. Seventhly you report that Luther should say, Christ and Paul did not counsel, but dissuade virginity unto christians. Here ye are not ashamed to falsify his words and slander his doctrine. For as he wrote thus they lie: Virginity and single life are counseled, Christ himself hath not plainly counseled, but rather dissuaded, he only showed and commended it, while he said unto the eunuchs: he that is able to receive 
Matth. 19  this, let him receive it: And again: All men cannot receive this thing. Are not these the words of one that rather withdraweth & dissuadeth? For he allureth and calleth none▪ but only showeth it. Yet Paul 
1. Corinth. 7  saith: I give counsel, neither doth he allure any, but rather dissuade and withdraw, while he saith: every man hath a proper gift of GOD, neither doth he counsel, neither dissuade, but leaveth it between both. first I note your malice in that you allege Christ and Paul as jointly alleged by Luther, which he hath not done. Secondly in that ye deliver not simply his meaning expressed in these fearmes: Plainly and Rather. Lastly, in that ye conceal his conclusion, which resolveth the whole and layeth down the right understanding of the holy Ghost according unto the exposttion 〈…〉 
Luth. do vot.  Luther writing: It is as necessary for every man (that cannot contain) to have a wife as i● i●●● care, drink, or sleep. What fault find ye with this doctrine? there is none that wrotte more reverently of blessed wedlock and holy virginity than Luther hath done. In that place by you alleged and in sundry other his learned discourses 
Tom. 1. serm. de matri●on, & tom. 5. in. 1. Cor. 7  he entreateth of the soul and the faculties thereof, he displayeth the body with the senses, passions, and affections of the mind, the disposition inward and outward, not forgetting, diet, raiment, with other necessaries thereunto appertaining: and amongst all with great modesty he layeth down the necessity of matrimony, for those that cannot keep their vessels sta●●ch and 〈…〉. Nienthly ye bring in Luther saying: All christians are as holy and as just as the mother of GOD and as the Apostles were. You have practised so long to slander his person, and falsify his words that ye cannot leave it, he hath written not as you say, but as followeth: Because we are borne again and in this new birth become the 
Luth. tom. 5. in. 1. epist. Pet. cap. 1.  sons and heirs of GOD, we are equal in dignity and honour with Saint Paul, Saint Peter, and the blessed virgin, and all the Saints. We have the same treasure of GOD, and all good things as largely as they. For it behoved that they should be borne again, as well as we, wherefore they have no more than any of the other Christians. These words do not establish your imagination, neither can ye ground here that comparison. 
jacob. 1. Rom. 8. Matth. 25. Apocalip. 19 Matth. 20.  For (without derrogation to any of the Saints be it spoken) all that believe rightly in Christ Jesus, are borne again, are become the sons and heirs of God, are the blessed of the father, they shall follow the Lamb whither soever he goeth, & shall receive their penny in the life to come, as well as the blessed Virgin, the holy Apostles, or any of the saints of God already departed to rest. But as for their special graces, namely, that Marry should bear Christ, 
Matth. 1. Act. 9 Act. 2. jacob, 4. Rom. 12. 1. Corinth. ●● Matth. 2●.  that Paul should be a choose vessel, & so extraordinarily be called by a voice from heaven, that Peter with the rest of the Apostles should have the holy Ghost in the form of slrrie tongues rest upon them, with other rare gifts: we learn to humble ourselves, not to stand too high in our own conceits, to embrace the measure of faith which the Lord hath given unto us. For every one hath a proper gift, one thus, & another thus. One hath five talents, an other two, another one. The sum is this: Marry, the Apostles, all the Saints and faithful people of God either already praising God in the triumphant church, or presently in the flesh and congregation militant, waiting for the bridegroom to enter into the celestial jerusalem, are partakers of that one only sacrifice offered upon the crossr for the salvation of mankind, & have no righteousness neither merits of their own, but are all equally saved by the righteousness, merits, & passion of Christ jefus. This is the doctrine of the catholic church, this hath Luther taught, this teach we and none other. This is christian humility without comparing of graces. But to let pass your slanders, seeking to discredit all, by the doctrine of one, if ye could have found him to have erred: I will not speak of that erroneous doctrine where some of your side hold simple fornication to be no mortal sin: some maintain the the stews and courtesans of Rome: some have dispensed with incest, and murder: some hold of Thomas, some of Scotus, some of Occam, some of Lombard, and other some, with the saying, Hic non tenetur Magister: your reconciling of writers, your patching of canons, your jumbling of decrees, your jarring of glosses, with infinite enormities concerning private persons & sole opinions. We need not over busy ourselves to work your discredit by disgracing some particular writer of your side, seeing that there is no lewd opinion among you, but hath infinite favourers: nay we may truly say of you with the Prophet: From 
Esay 1. Prancis. Petrarch.  the sole of the foot to the crow●● of the head, there is no health. Your profession is but a 〈…〉 or l●●pe of all abomination. Or we may say with Petrarcha Rome is a temple of error and a school of heresy. One thing here I may not let pass, which you lastly, and in the tenth place have annexed unto your collections out of Luther, I mean your story of the Devil. You dealt favourably with him, you made up the devils mess with the company of Lindan, Godens, & Claudius, de Sanctes, you bring in Hosius, with salt and spoons, and bearing the candls, when Luther (as yet say) went drunk to bed. The sum is this, all you together with Satan have conspired against Luther discrediting his life, his doctrine, his death. As for his life, ●nce he sincerely embraced the Gospel, none of you▪ no not one, shallbe able in truth to slain him: his doctrine is known unto the world, his great tomes, and godly labour is to be seen, as for his end, he died in his bed, being threescore and three year old or there about, in the year. 
Philip. Melancthon. ora. funeb. john. Sleid. Comentar. lib. 16. jerom. Weller. Henric. Pet. Pebenstock.  1546. the. 18. of February. His sickness whereof he chief complained was the oppression of humours in the Orifice or opening of the stomach, which of a long time had troubled him. There were then present in the chamber at his departure, his three sons: john, Martin, Paul, with Ambrose their schoolmaster. There was Doctor jonas, there was also Albert earl of Mansfield with his wife and diverse others that loved him well. These as they have done heretofore, so will they be witnesses unto the posterity, and give evidence also at the day of judgement against all those that discredit his person & deface his doctrine. After sundry godly meditations he gave up the Ghost with this prayer: My heavenly father, eternal and merciful God, thou hast made manifest unto me thy dear son, cut Lord jesus Christ. I have taught him, I have known him, I love him as my life, my health, and my redemption▪ whom the wicked have persecuted, maligned, and with injury afflicted. Draw my soul to thee. I commend my spirit into thy hands, thou hast redeemed me, O GOD of truth. God so loved the world, that he gave his only son, that all those that believe in him, should have life everlasting. Such was the godly death of Luther.  
As for Ignatius Layola, the founder of your sect, I find that he was given to novelties and unstableness in religion, carried away (as ●● Paul saith) with every puff or blast of vain doctrine: I find that he ●●bra●td superstition and Idolatry, being marked with the Character of the beast in the Revelation, and licensed to buy and sell traditions, and to traffic in the kingdom of Antichrist. Touching any good that he did, or any souls that he geined, or any sound doctrine that he delivered unto the people of God, I find no mention. And now unto that, which I have especially determined with myself, I am to display for the furnishing of your Banner, the doctrine which your society generally establisheth, the which you (as ye say) under the Banner of obedience do so we abroad. The points being many, the labour great, and my leisure small, I will not wear●e the Reader with tedions discourses and authorities of men, but wade in the holy scriptures, so far as mention is made of the matters called in question, and where the word of God is silent and of the other side, doctrine is urged: there to give the Reader to understand, that it is the devise and invention of man, and therefore as easily confuted as confirmed. I find in your works, as followeth.  

1. The jesuits doctrine.  
HOly scripture is a lame, maimed, and unperfect doctrine▪ Again▪ holy scripture in the very same doctrine and preceptor which it containeth and setteth forth, is as it were a nose of wax, not yielding any certain or imo●able sentence▪ but such a one as may be drawn or wrested afterwhat 〈◊〉 ye will▪ Censur. Colon, Andrad. Orthod. Expl●●. Lib ●. pag. 104. 105. 106. Again: Thou shalt find many things, which cannot be s● 〈◊〉 by 〈…〉 of the holy scripture, but that they 〈…〉 of the Church & o● 〈◊〉▪ 〈…〉 pag▪ ●0. Against: To deprive h●●y scripture of the testimonies of traditions and authority of the Church, is as much as may be, to overthrow holy scripture, to ca●t down the chiefest 〈◊〉 thereof▪ and ●o bring ●●e whole faith into open peri●. Pag. 8●. the same 〈…〉, that which others 〈◊〉▪ The 〈…〉 the Fathers of Cole●▪ finding 〈◊〉 places in holy scripture, the true sense whereof could not easily be gathered: but that every one might wrest it ●● hi● pleasure: they (I say) have by a most 〈…〉 of wax, and Pig●●●● called it▪ ● leade● rule▪ pag▪ 〈◊〉. He yieldeth a reason of their doings, 〈◊〉▪ they d●● it for two causes. The one, for the uncertainty of the sense, the other, because that Heretics wrested the same: and in an other place: The catholic ●ayth is not to be strained and limited within the bond● of holy scripture, that we may embrace and believe nothing, which is no● written in holy scripture For all that the christian saith belee●eth, and religion honoureth, is not contained in holy scripture. Pag. 126.  

1. The Catholics doctrine.  
HOly scripture is a perfect, sound, sufficient, & absolute doctrine. The doctrines & precepts therein cotai●ed, are sure & certain. It containeth all things necessarily to be believed to salvation. The patriarchs, Priests and Prophets delivered nothing to the people, but that they were commanded by the holy Ghost: the Prophets begin with: The word of the Lord, the vision which God showed, etc. Christ the son of GOD affirmed that he spoke nothing of himself: Paul glorieth, that he was 
〈◊〉 Galas. ●.  called to be an apostle: not of men, neither by man▪ but by jesus Christ, & that he preached not himself: but christ crucified, & no new doctrine, but the which god had promised by the Prophets. Peter saith: Prophecy came not in old time 
2. Pet. ●.  by the will of man, but holy men of God spoke as they were moved by the holy Ghost. We followed not deceivable fables, when we opened unto you the power and coming of our Lord jesus Christ. For all doctrine to be edified, for all doubts to be resolved, and abuses to be reform, God would have us to have recourse to his word. Unto the Pharisees it is said: you err not knowing 
Matth. 2●. Esay. 8.  the scriptures. Will not my people (saith the Lord) inquire at their God? will they not have recourse: to the law and testimony? Abraham would have the 
Luke.  rich man's brethren, receive Moses and the Prophets, and hear them. Christ convinced the devil with scripture, 
Matth. 4. 〈◊〉 15. Luke. 24.  he defended his Disciples against the Pharisees by scripture. After his resurrection, he rebuked his incredulous Disciples, opening unto them throughout the scriptures all that concerned him: In the law, prophets and psalms. the sufficiency & perfection thereof appeareth in that it is called the fountain of wisdom, the word of truth, the words 
E●●le. 1. john. 3. john. 6. Prou●●●. ●.  of everlasting life, the lead into all truth. Solomon saith in the person of God: all the words of my mouth are righteous, there is nothing lewd or froward in them, they are all plain to him that will understand & strait to them that would find knowledge.  
Again, All the words of God are pure, and he is a shield to those that trust in him. Saint Paul saith: The word 
Proverb. 30. Hebr. 4.  of GOD is lively and mighty in operation, and sharper than any two edged sword, and entereth through, even unto the dividing a finder of the soul & the spirit, & of the ioyn●es and the 〈◊〉, and is ● discerner of the thought● and the inte●tes of the 〈◊〉. The Author of the 〈◊〉 of Wisdom, writeth: Thy word, O Lord, healeth all things. Now are ye clean (saith Christ) 
Sapient. 16. john. 15. Psal. 18. 19  through the word, which I have spoken unto you. The Prophet David is full of testimonies, tending to the confutation of the jesuitical sect. The way of GOD is uncorrupt▪ the word of the Lord is tried. The law of the Lord (as the Septuagintes translate it) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unblamable, or perfect converting the ●oule: The Testimony of the Lord is sure, and giveth wisdom unto the simple. The statutes of the Lord are right, and rejoice the heart, the commandment of the Lord is pure, and giveth light unto the e●es, by them is thy servant made circumspect. In sirach we read, A man of understanding walketh faithfully in the law, and the law is faithful 
Eccle. 33. Baruch. 4. john. 8.  unto him, O Israel, we are blessed (saith Baruch) for the things that are acceptable unto GOD, are manifest unto us, jesus said unto the ●ewes, which believed in him: if ye continue in my word, ye are verily my Disciples, and shall know the truth, and the truth shall make you free. S. Paul exhorteth Tymothy to continue in the doctrine delivered him. For in doing this (saith he) 
1. Timoth. 4. 2. Tim. 3.  thou shalt both ●aue thyself, and them that hear. Again: Thou hast known the holy scriptures of a child, which are able to make thee wise unto salvation, through the faith, which is in Christ jesus. For the whole scripture is given by the inspiration of God, & is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works: Search the scriptures (sayeth Christ) for in them ye think to have eternal life. What 
john. 5. Rom. ●5.  soever things are written before time, are written for our learning, that we through patience & comfort of the scriptures might have hope. john the Evangelist closeth up the whole▪ where he seizeth to write, saying▪ Many other 
john. 2●.  signs also did jesus, in the presence of his disciples, which are not writ●en in this book: but these things are written, that ye might believe that jesus is the Christ, the son of God, and that in believing ye might have life thorough his name. As much to say, though other miracles were wrought by Christ, and not here laid down, yet as much as is thought necessary for ye to believe, is here written. Whereby we gather the sufficiency of holy scripture to salvation. And whereas the woman of Samaria confessed the opinion then generally received, saying: 
john. 4.  I know well that Messiah shall come, which is called Christ, when he is come, he will tell us all things▪ jesus said unto her: I am he that speak unto thee. In an other place, to his Disciples, he said: All things that I 
john. ●5.  have heard of my Father, have I made known unto you.  
Again, where he promiseth his Disciples to send them an other comforter, which should teach them all things, and should bring all things to their remembrance, that he had told them, the same (after the 
Act.  the ascension of Christ) rested upon the Apostles in the form of fire tongues, and was plentifully shed in the hearts of the faithful, and continueth unto the end, assuring the children of God, that they are his, and daily opening & lighting unto them the lantern & candle of his word. Lastly, lest any should surmisse any fraudulent dealing, or imperfection to rest after the departure of the Apostles. that they speed not their commission in so ample a manner, as they were enjoined by our Saviour, saying: Go, teach all nations. etc. Teach them to keep all things, that I have commanded you. Their own protestations shall stand for sufficient evidences. Paul for himself and his fellow labourers, saith: The things which eye 
1. Corinth. 2.  hath not seen, neither ear hath heard, neither came into man's heart, etc. GOD hath revealed them unto us by his spirit. Again: we have the mind of Christ. In an other place, taking his leave of the Elders of Ephesus, he saith. Ye know from the first day that I came into Asia▪ after what manner I have been 
Act. 20.  with you at all seasons, and how I kept back nothing that was profitable: but have showed you and taught you openly and throughout every house. In a while after he saith: Wherefore I take you to record this day, that I am clear from the blood of all men. For I have kept nothing back, but have showed you all the counsel of God. The conclusion is this. Seeing that the holy scriptures of the old and new testament, which we embrace, are undoubtedly the word of GOD: seeing the holy men of old have delivered none other to the posterity: seeing that the sufficiency thereof, and every parcel therein contained▪ is such, as the premises declare, to make the man of GOD perfect: seeing that the Messiah is come, and revealed all things: seeing that the promised comforter is become our guide, and assureth the faithful consciences: seeing the Apostles and Disciples of Christ have received the sense and meaning of Christ, and delivered the same simply and fully, as their evangelies and Epistles do testify: we are to reject the jesuitical opinion, received at Rome, and to confess in the truth of God's spirit, that the holy scripture is no nose of ware▪ no leaden rule, no lame▪ maimed, neither unperfect doctrine: but a perfect, sound, sufficient, absolute, and containing all things necessary to salvation. I need not stand confirming the same with testimonies of fathers, the scriptures themselves are copious enough in this behalf.    

▪ 2 The jesuits doctrine.  
THe want, that is in holy scripture must be supplied by piecing thereunto traditions. Censur. Colon. This doth Andradius the jesuite defend, allowing of the former sentence, where he writeth: The brethren of the Society of jesus (meaning the Censurers of Colen) have defined both godly and wisely, that the traditions of the church are necessarily to be annexed unto the holy scripture. O●hod. explic. lib. 2. pag. 101.  
The late council of Trent hath most blasphemously made traditions of equal authority with the scriptures. Their words are these: All the books of the old and new testament, yea and also the traditions, appertaining as well unto faith, as manners, as if they had been uttered by Christ, and indited by the holy Ghost, conserved by continual succession in the catholic Church, this Synod doth receive and honour with like affection of piety and equal reverence. Sub. Paul. 3. sess. 4. cap. 1. The same also is found in the Censure of Colen, and in the Catechism of Canisius, allowed in the council of Trent.  

2. The Catholics doctrine.  
THe holy scriptures are perfect & sufficient of themselves and need not, to ●e p●●ced with traditions. This dependeth upon that which goeth before: therefore it requireth not so large a discourse. There are too ways, to attain unto the knowledge of GOD'S word, the one inward by inspiration of the holy spirit: the other outward, by reading and hearing of the scriptures, the thir● place I find not for traditions to●●●d, neither may they be joined as 〈…〉, to draw in the vi●●eyarde 
Deut.  of the Church. Israel was charged not ●● plough with an Ox, and an Ass, not to make their garments of linsey wolsie: the Passo●er was to be eaten with sweet bread, the leaven of the pharisaical traditions being said 
Exod.  a●●●●: The Prophet complaineth, that the fountain of the water of life was le●t, and that the people had d●gged them broken cisterns: jeremy would have the chaff 
jeremy. 23. 2. Corinth. 6.  of men's dreams severed from the wheat of God's word: S. Paul would not have the faithful joined with the infidel, righteousness and unrighteousness, light and darkness, Christ and Belial, the temple of God, and the grove of Idols, as much to say in the whole, the word of God may not be linked with the traditions of man. To this effect are the injunctions of the holy Ghost so oft repeated in holy scripture: Beware of false Prophets, beware 
Matth. 7 Matth. 16. 1. Cor. 7. 1. Timoth. 6.  of the leaven (as the Disciples understand it) the doctrine of the Pharisees and Saducees. Become not the slaves of men. O Tymothy, keep that which is committed unto thee, and avoid profane and vain babblings, Persistin those things which thou hast learned. For other foundation can no man lay, then that which is laid, 
1. C●r. 3.  which is jesus Christ. Every plant (saith Christ) which my heavenly Father hath not planted shallbe rooted up. 
Mat. 15.  He turneth him unto the forefathers of these jesuits, saying: Why doeye transgress▪ the commandment of God by your tradition? H●e applieth unto them the complaint of old, made by the Propet Esay: In vain they worship me, teaching for doctrines, men's precepts. 
john. 10.  The sheep of Christ will follow him, A stranger they will not follow: for they are commanded the contrary. Ye shall put nothing unto the word▪ which I 
Deut. 4. & ●▪ Deut. 5. Deut. 12.  command you, neither shall ye take aught there from. Again: Take heed, that ye do, as the Lord your God hath commanded you, turn not aside to the right hand, nor to the left. Again: ye shall not do after all the things that ye do here this day (that is) every man what seemeth him good in his own eyes. Put nothing (saith 
Prou. 30.  Solomon) unto his words, lest he reprove thee, and thou be found a liar. A man's will or covenant (saith 
Galat. 3.  S. Paul) when it is confirmed, no man doth abrogate it or add any thing thereto. Much less may the will of God be abrogated, or add any thing thereto. The co●●●ation is terrible in the end of the Revelation, where john saith: I protest unto every man, that heareth the 
Apoc. 22.  words of the prophecy of this book: if any man shall add unto these things, GOD shall add unto him the plagues that are written in this book: and if any man shall diminish of the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book. Who then dareth offer 
levit. 10.  strange fire before the Lord, with Nadab and Abihu, which the Lord hath not commanded? I dare not (saith S. Paul) speak of any thing, which Christ hath not commanded? I dare not (saith Saint Paul) speak 
Rom. 15. Galat. 1.  of any thing, which Christ hath not wrought by me. Ha protesteth unto the Galathians, that he preached not the doctrine of man, neither the Gospel of Jesus Christ, after the manner of man, that is, as it may be gathered by mingling the same with traditions. To be short, the holy Ghost hath commanded us to lay aside traditions, with the leaven of the Pharisees, God hath threatened plagues to light upon them, that add or diminish his word, the Apostles and Saints of God durst not presume to do it, the word of God is perfect, and needeth no péeceing, the Author is omnipotent, and his word mighty in operation, then is the Romish opinion to be rejected, and the truth, as it appeareth in the premises in humility of spirit to be embraced.    

3. The jesuits doctrine.  
ALl and every the things contained in holy scripture, are so wrapped in obscurities, that the best learned, can gather thence no certain knowledge: wherefore, for the preservation of religion, they must altogether, and that in the whole forbid the laity the reading of God's word. Censur Colon. That this is the general opinion of that society, I report me to Andradius the jesuite, who saith: The jesuits of Colen doth show, that the holy scripture containeth so many and so great difficulties, that it may evidently appear not to be the wisest way to admit all sorts to the reading thereof. Orthod, expli●. Lib. 2. pag. 12. His own judgement is this: Many places of the holy scripture, written in the vulgar tongue, are no less obscure unto us, than the Hebrew unto the ignorant, in the same. Pag. 128. Again: Many having tired themselves through continual labours in the study of holy scripture, could never attain unto certain mysteries of the holy Ghost, the which are lively seen to be painted out in the life of holy men. pag. 58. His discourse tendeth to persuade men, that by the working of miracles, visions, and revelations there is more good done, then by the reading of the word: where, in mine opinion, he shaketh hands with the Anabaptists: who willbe fed from above, by the spirit (as they say) and not by direction of the written word. Again: lest any do deny the latter part of the former opinion to be Jesuitical, he saith: The jesuits of Colen do forbid the unlearned laity, the reading of holy scripture. I do confess it. pag. 125. They nouzell up in ignorance this sort of people, and defend with Cardinal Caietan, that if an ignorant man be an Heretic, and have learned that opinion of such as he thought to be catholic, he is not to be charged with heresy: for the faith of the church doth save him. pag. 149. Caietan. 2a. 2a. quast. 2. artic. 3.  

3. The Catholics doctrine.  
ALl and every the things contained in holy scripture are so unfolded and opened by the coming of jesus christ, that the simplest christian may find there sure and certain knowledge for the edifying of his soul: and therefore for the preservation of religion, and enlarging of God's kingdom, the laity must not be barred from reading the same if our Gospel be hid (saith S. Paul) 
2. Corinth. 4.  it is hid to them that are lost, in whom the GOD of this world hath blinded the eyes of the infidels, that the light of the glorious gospel of Christ, which is the image of GOD, should not shine unto them.  
Again, It is the power of God to salvation, to every one 
Rom. 1. 1. Corinth. 1. 2. Corinth. 3.  that believeth. To them that perish it is foolishness, but unto us that are saved it is the power of God. In another place: Seeing than that we have such trust we use great boldness of speech. And not as Moses which put a vail upon his face that the children of Israel should not look unto the end of that which should be abolished. Therefore their minds are hardened, for until this day remaineth the same covering untaken away in the reading of the old Testament, which veil in Christ is put away. But now in Christ jesus, ye which once were far off, are 
Ephe. 2.  made near by the blood of Christ. For he is our peace, which hath made of both one, and hath broken the stop of the partition wall. S. Danle had to deal with wauerer● and scrupulous people and such as depended upon treditions and the works of the law, and were loath to admit the light burden and cast yoke of Christ where he▪ writeth. The righteousness which cometh by faith 
Rom. 10.  speaketh on this wise: say not in thine heart, who shall ascend into heaven (that is to bring Christ from above) or who shall descend into the deep? (that is to bring Christ again from the dead) but what saith it? the word is near thee even in thy mouth and in thine heart, this is the word of faith which we preach. We have (saith S. Peter) 
2. Pet. 1.  a most sure word of the Prophets, to the which ye do well, that ye take heed as unto a light that shineth in a dark place, Wisdom standeth in the streeses to receive 
Proverb. Matth. Psal. 1. Corinth. 3. Luke. 11.  all those that will embrace her. Christ would have all them that are laden to come unto him, here the young man is to learn his way, here is milk for the youngling and sound meat for the strong. Into such as the Romish Jesuits are it is said: Woebe unto you for ye have taken away the key of knowledge, ye entered not in yourselves, and them that came in, ye forbade. As much to say ye have taken away the word of God, ye neither opened it yourselves neither suffered others to read it. God commanded Moses saying: Thou shalt read this 
Deut. 31.  law before all Israel, that they may hear it. Gather the people together, men, women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn. As the Lord had commanded Moses his servant, so did Moses command josua: so 
joshua. 11.  did josua, he left nothing undone, of all that the Lord had commanded Moses. Among other things appertaining 
Deut. 17.  to the king it is said: The king shall write him this law repeated in a book by the priests of the Levites And it shall be with him▪ and he shall read therein all the days of his life that he may learn how to fear the Lord 
Act. 17.  his God. The nobles of Thessalonica (being Lay men) are commended for their readiness in receiving the faith, they turned their books and searched the scriptures to see whether the things were so a● the Apostles preached. The 
Act. 8.  Queen of Candac Chamberlain being a Lay man read the Prophet Esay in his Chariot ●●● the word of Christ (saith S. Paul to the Collo s●a●●●) dwelled in you plenteously 
Colloss. 3.  in all wisdom, teaching and admonishing your own selves in Psalms and hymns and spiritual songs, Unless they read, and learn how shall they be able as it is commanded to teach their sons and nephews. I 
Deut. 4.  would not have by this my discourse, any abuse surmised neither liberty granted with unwashed hands to handle the mysteries of the great God, but with all godly ●eare and reverence to read his word. In respect of all generally, it is easy too be understood though some have less capacity & fewer talents than some other, there is for every man to apply unto that measure of faith which he hath given him, therefore none to be barred from the reading of the same.    

4. The jesuits doctrine.  
Whatsoever repugneth the law of GOD is not sin. Censur, Co●on: Andrad: Orthodox: explic. Lib. 3. pag. 1●4. Again: Whatsoever passeth the bounds of God's law, no man doubteth but that it is evil▪ yet all that is not sin. Pag. 138.  

4. The Catholics doctrine.  
Whatsoever r●pugneth, withstandeth, or is contrary unto the law of God, is sin. By the law (sayeth 
Rom. 3. Rom. 5. Rom. 7.  S. Paul's) cometh the knowledge of 〈◊〉. Again: sin is not 〈◊〉, ●● here there is no la●●. In an other place: I ●●●●● not sin, but by the law ● find then by the law, that when I would do good, evil i● present with me, Saul is cast away from the Lord, from being 〈◊〉▪ because he transgressed the 
1. Reg. 15.  commandment of God. The man of God, for ●ating bread, where he was forbidden, was devoured 
jonas. 1. 2. 3.  of a lion. jonas was swallowed up of a ●●he, for flying from the face of the Lord. God sendeth plagues and punishments, for sin. Saul jonas, ●●● the man of GOD were plag●●●, then doth it follow, it was for their sin. Again: their punishments were for transgressing & repugning the law and commandments of God. Ergo, the trasgr●ssing and repugning of the law and commandments of God ●● 〈◊〉, & by induction gathering the particular transgression▪ from one to all the rest, we may 
1. Reg. 15.  generally conclude, all whatsoever repugneth the law of God is sin. As it is said by Samuel unto Saul. Transgression gression is wickedness and Idolatry. Saint john saith: 
john, 3. jacob. 2. Num. 5.  Whosoever committeth sin, transgresseth also the law, for sin is the transgression of the law. Saint james saith: If ye regard the persons, ye commit sin, and are rebuked of the law, as transgress●nr●. The Lord spoke unto Moses, saying: speak unto the children of Israel, when a man or woman shall commit any sin, that men commit, and transgress against the Lord, etc. Then they shall confess their sin. God is wroth with such dealing, 
Ier●●●●. 6.  then must it needs follow▪ that it is a grie●●● sin. Hear O earth (saith the Lord) Behold, I will cause a plague to come upon this people, even the fruit of their own imaginations, because they have not taken heed unto my words, nor to my law, but cast it out. What shifts soever may be used of our adversaries, for the defence of their aforesaid opinion, they are not to be tolerated: for so much that it infers a kind of looseness, and a reckless consideration of the law and commandments of God.    

5. The jesuits doctrine.  
THis properly is called sin, which of free will, and wittingly is committed. Again: sin is so voluntary, if will were not, it were no sin. Censur. Co●on. Andrad. Orthodox. explic. Lib. ●.  

5. The Catholics doctrine.  
THis is not only called sin, and that properly, which of free will and wittingly is committed, but also that, which through error & ignorance is done, & followeth the corrupt nature of man. I will not stand upon the blind distinction of nature & person, but consider of sin according unto 〈◊〉 thereof, as the holy Ghost hath delivered the same unto us. David in great humility, and no loss 
Psal. 51.  confidence had, in his redeemeer, saydee I was borne in iniquity, and an sin hath my▪ 〈…〉 to ●●●●●ed m●●. 
Psal. 19 Psal. 25.  〈◊〉 ● Who can understand ●●● faul●●●? O clean●e me from my secret faults: remember not the sins of my youth, neither call thou to memory my rebellious 
levit. 5.  ignorances. In the law of Moses it was commanded, that if any 〈◊〉 ought of ignorance against 
Num. 1. 5.  the 〈◊〉, ●●● his ordi●●●●●, there 〈◊〉 be ●●●●●● and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Priest therewith should make an attoue●●●● Can there be a greater (or to be termed) a 〈◊〉 proper ●●●●e then to put the Lord ●●●●● to ●●●●● (●● 〈◊〉 〈◊〉 ●●●) ●●●● persecute ●●● in ●●● 〈◊〉 ●●● 〈◊〉 〈◊〉, 〈◊〉 posted with letters 〈◊〉 〈◊〉 ●● 〈◊〉 〈◊〉 it 〈◊〉 of 
Luke. 23. Acts. 3.  ignorance, and unwittingly▪ O Father for give them, (saith Christ) for they know not 〈◊〉 they 〈◊〉. The same doth Peter 〈◊〉, 〈◊〉 〈…〉 〈◊〉 I know my brethren, that thorough ignorance ye did it, as did also your governors ●●●nd your lyves therefore, & turn, that your sins may be put away. Paul confesseth it of himself that he did it 〈◊〉, and doubteth not of pard●n. We are all by nature the children of wrath, yet will▪ you not confess, that the corruption of nature is voluntary and witting Again: by 
Rom. 5.  the offence of one (original sin) it came on all men to condemnation, neither yet will ●● say that the same is voluntary or witting. Wherefore we cannot deny, but that, that it is properly▪ ●●●●●●●●●● 〈◊〉, 〈◊〉 is ●●●ie●● to wrath, deserveth 〈◊〉, and 〈◊〉 matter for the ●●ry furnace of hell, and the worm of conscience to gr●we upon.    

6. The jesuits doctrine.  
COncupiscence or lust, which remaineth in the regenerate, though it repugn the law of God, yet is it not properly, truly, in itself, of itself, and in his own nature sin. Censur. Colon. Again: Concupiscence which remaineth in the regenerate, hath no way any nature, or kind of sin, neither containeth it any filth or deformity worthy of hell fire. Andrad. Orthod. explic. Lib. 3. & defence. Trident fidei, Lib. ●. The council of Trent hath most blasphemously decreed and included Saint Paul in the curse: This concupiscence, that the Apostle sometime calleth sin, the holy synod declareth that the catholic church never understood it to be called sin, that it is truly, and properly sin in the regenerate, but that it is of sin, and inclineth to sin. Whosoever thinketh the contrary, let him be accursed. Co●●● Tr●●ent. sub Paulo. 3. sess. 5. decret. de peccat. origi●●.  

6. The Catholics doctrine.  
COncupiscence or lust in that it repugneth the law of God, in that it is forbid by the tenth commandment, is properly, truly in itself, of itself, & of his own nature sin, and so termed by the Apostle, saying: I knew not sin but by the law: for I had not known lust, except 
Rom. ●.  the law had said: thou shalt not lust. immediately by the effects and heinousness thereof, he showeth the same to be sin truly and properly: Sin took an occasion by the commandment, and wrought in me all manner of concupiscence. Again: I allow not that which I do, for what I would, that do I not, but what I hate, that do I. If I do then that which I would not, I consent to the Law, that it is good. Now than it is no more I, that do it, but the sin, (meaning concupiscence) that dwelleth in me▪ Again, I see an other law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin (meaning lost) which is in my members. He that seethe a woman 
Matth. 5.  and lusteth after her: hath already s●●●●d in his heart, and where the law saith: Thou shalt not kill, our Saviour showeth for grievous, that which you esteem as ●ri●●es, where it is said, that he which is angry unadvisedly with his brother, shallbe in danger of judgement, he shall contemptuously saith Racha, shallbe punished by a counsel, and he that saith Thou fool, shallbe subject to hell fire. Lust (saith our saviour) choketh the 
Mark. 4. Rom. 8.  word: the wisdom of the flesh (saith Saint Paul) is death, enmity to God, not subject to the Law, neither pleaseth God: every man is ●epted (saith james) being drawn away and enticed by his own concupiscence, & 
jacob. 1. jaco. 4.  the same is cause of wars and contentions, Ergo properly sin. Saint john showing the whole world to be set on mischief and swallowed up in the whirlpool of sin, qualifieth not the matter as you do, but peremptorily avoucheth: All that is in the world, is the ●ust of 
1. john. 2.  the flesh, the lust of the eyes, and the pride of life, and the same is not of the father, but of the world. Where it is said: all sins in their own nature are mortal, in that they deserve death and damnation, and all sins in Christ are venial, in that he paid the ransom therefore, if the same were called too remembrance, this controversle would be soon appeased, and the truth touching the nature of this sinful lust in his heinous effects would easily appear.    

7. The jesuits doctrine.  
AFter baptism there remaineth no sin in the regenerate, either that is apert or manifest, or that is ●id or covered. Censur. Colon. Andrad. Orthodox. explic. lib. 3. & defence. Concil. Trident. lib. 5. Again: If any deny the guilt of Original sin, to be remitted through the grace of our Lord jesus Christ which is conferred in Baptism, or either doth say that the same wholly is not taken away which hath in it the true and proper nature of sin, but saith that the same is only razed, or not imputed, let him be accursed. Concil. Trident. sub, Paul. 3. sess. ●.  

7. The Catholics doctrine  
IN the regenerate there remaineth sin after Baptism but it is not imputed & that for the merits & passion 
Deut. 1●.  of jesus Christ: The faithful under the law, circumcised not only the foreskin of the flesh, but also the filth of sin, and the superfluity thereof, overgrowing the heart: the believing in the time of grace, hath not only his body outwardly washed with water, but also his soul inwardly cleansed, by the power of the holy spirit: Yet the state and condition of the regenerate after circumcision under the Law, and after Baptism under the Gospel, is indifferently laid down by the Apostle, where he saith: David declareth the blessedness of 
Psal. 32. Rom 4.  the man unto whom GOD imputeth righteousness without works, saying: blessed are they whose iniquities are forgiven and whose sins are covered, Blessed is the man to whom the Lord imputeth not sin, If there were no more too be said this might seem a sufficient confirmation of the premises. Saint Paul denied not, but that there was 〈◊〉 in the regenerated, and therefore his commandment is: Let not sin reign 
Rom. 6. Psal. 13. Prou. ●0. Math. 19 job. 15.  in your mortal body, that ye should obey it in the lusts thereof. All have strayed, and become unprofitable, there is not one that doth good, no not one: who can say my heart is clean▪ I am pure from sin. There is none good, but God alone. What is man, that he should be clean? And he that is borne of a woman, that he should be just? Behold, he found no steadfastness in his saints, yea the heavens are not clean in his sight, how much more is man abominable & filthy, which drinketh iniquity, 
I. john. 1.  like water! If we say that we have no sin, we deceive ourselves, and the truth is not in us. Therefore is it, that among other our petitions, we are commanded to pray: Forgive us our tresspasses. Moses slew the 
Luke. 11.  Egyptian, Aaron murmured, Noah was drunk, Lot committed in●est, Abraham, denied his wife, jacob lye●●, Isaac dissembled, the Pat●arc●es menaced, joseph, Rachel was a thief, jonas was disobedient, David numbered the people, Solomon was an Idolater, the sons of Zebedie were ambitious, Paul and Barnabas ●arred, and Peter▪ denied his master, Were not these sins▪ yea in the regenerated and chosen people of God. Then it cannot be denied, but that 〈◊〉 hath a 〈◊〉 after baptism: although finally it doth not prevail, and what through infirmity, in the mean while hath been committed, after wards through repentance is washed away, and of mercy and favour in Christ is not imputed▪ Though the heart of man be made so clean in baptism, as the wheat in the ●ar●s▪ floor, the chaff being fa●●ed away: yet as the pure wheat is so man in the field, and growing, bringeth again with it straw▪ ●●●ke▪ and chaff into the Garner▪ so man notwithstanding his ●l●●sing and purifying in baptism, yet retaineth the some and dregs of original sin, following his natural flesh until the chaff thereof be sann●d away by the power of the most holy spirit, and he by imputation reserved as pure wheat for the celestial barn and the kingdom of heaven.    

8. The jesuits doctrine,  
THE regenerate in this life are able by their works to attain unto the perfection of the Law. Censur. Colon. Andrad. Canis. Again: Whosoever shall say that the commandments of God, to the man that is justified, and in the state of grace are unpossible to be fulfilled, let him be accursed. Concil. Trident. sess. 6. canon. 18.  

8. The Catholics doctrine.  
THE regenerate in this life cannot by their works attain unto the perfection of the Law, but are found 
1. Cor. 1. Rom. 3.  just before God only by faith in Christ jesus, who of God (as S. Paul saith) is made unto us wisdom and righteousness and sanctification and redemption. We know that whatsoever the Law saith, it saith unto them, 
Galat. 2. Galat. 3.  that are under the Law, that every mouth be stopped, and all the world be culpable before God. Therefore by the works of the Law shall no flesh be justified in his sight. As many as are of the works of the Law, are under the curse. For it is written: cursed is every one that continueth not in all things, which are written in the book of the Law to do them, and that no man is justified by the works of the Law before God, It is evident, for the just shall live by faith. Whosoever ye be that are justified by the Law, ye are fallen from grace For if Abraham were justified by works, he 
Abac●k ●. Galat. 5. Rom. 4. Genes. 15.  hath wherein to rejoice but not with God. For what sayeth the scripture: Abraham believed GOD, and it was counted to him for righteousness. Now is it not written for him only that it was imputed to him for righteousness, but also for us. The Israelites being ignorant of the righteousness of 
Rom. 10.  GOD, and going about to establish their own, submitted not themselves to the righteousness of GOD, for Christ is the end of the Law, for righteousness unto every one that beeleeu●●h▪ Again: the wisdom of the flesh is not subject to the Law of GOD, neither in deed can be. 
Rom. 8. john. 7. Galat. 6.  Our saviour said unto the jews, did not Moses give you a Law, and yet none of you keepeth the Law? The like hath Saint Paul to the Galathians: They themselves which are circumcised keep not the Law. Peter sharply rebuked the Pharisees which thrust in among the christians, the observation of the Law, and the confidence reposed in the righteousness which they thought came 
Act●●. 15  thereby, saying: Why tempt ye God to lay a yoke on the Disciples necks which neither our fathers, nor we were able to bear? For we believe through the grace of the Lord jesus Christ to be saved a● they do. The like hath Saint Paul in a large discourse among other 
Act. 13.  things, saying of jesus: Be it known unto you men and brethren that through this man is preached unto you the forgiveness of sins, and from all things, from which y● could not be justified by the Law of Moses, by him every one that believeth is justified. It is of his fullness (as john sayeth) and not of our own, that all we have received. He is the fulfilling of the Law for righteousness 
john. 1. Rom. 10.  unto every one that believeth.    

9 The jesuits doctrine.  
NOT only in moral affairs, and civil actions, hath the will of man much source, but also in matters appertaining unto salvation, so that man can do nothing unless his will be yielding prompt, and ready to receive the grace of God. Censur. Colon. Canisius. Catechis. Andrad▪ Orthodox. explic. lib. 4. Again: Whosoever shall say that the free will of man after the fall of Adam is lost and extinguished, or that it is a thing having a bare title, or rather a name without the thing, and last of all brought into the church as a figment of Satan, let him b●e accursed. Concil. Trident. sess. 6. canon, 5.  

9 The Catholics doctrine.  
NOT only in moral affairs, and civil actions tending to good, hath the will of man little force, but also much less in matters appertaining unto salvation: so that man can do nothing that good is, unless his will be tempered by the spirit of God, to yield & made prompt, and ready to receive the grace of God. No man (saith 
john. ●.  Christ) can come unto me, unless the Father which sent me do draw him. Again, sayeth he unto the jews: Therefore said I unto you, that none can come unto me unless it be given him of my Father, Saint Paul saith: No man, speaking by the spirit of GOD 
1. Cor●●t. 12.  calleth jesus ex●●rable, Also no man can say, that jesus is the Lord, but by the holy Ghost. john the Baptist told the Pharisees that wee●dred at the doings of Christ: A man can receive nothing except it be given him from above. Then let no man brag 
john. ●.  neither of will, neither of work. For what hast thou (saith saint Paul) which thou haste not ●●c●i●●d? if thou hast▪ received it, why dost tho● glory▪ as if thou hadst not received it? This have I found (s●●●● Solomon) that GOD hath made man righteous, but 
Eccle. 7. Eccle. 15.  they have sought many inventions. He that made man from the beginning, left him in the power of his counsel and gave him his commandments and precepts he lay● before him water and fire, life and death, man 
Gen. 3.  chose the worst, yielded unto the woman, whom the serpent had won, lost his integrity, was expelled paradise, and enjoined in misery, to till the earth, and in the sweat of his brows to eat his bread. His power to reach his hand to the tree of life was cut of, his liberty of walking in paradise was by his fall stopped, his gifts corrupted and himself together with his posterity became the slaves of Satan▪ being bridled with the ●ur●e of sin▪ So that now we confess with Ieren●ie: O Lord I know 
I●re. 10.  that the way of man is not in himself, neither is it in man to walk, and to direct his steps. Every good gift and 
jacob. 1. 1. Cor. 15. Galat. 2. Rom. 7. 2. Cor. 3. Rom. 9 Matth. 12.  every perfect gift is from above. Not I, (saith S. Paul) but the grace of God which is within me, Again: Thus I live, yet not I, but Christ▪ liveth in me. Not the good which I would, do I, but the evil which I hate, that do I. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Neither is he that▪ plants anything, neither he that watereth, but God that giveth the increase. O generation of Vipers, (saith Christ unto 
jerem. 13.  the Pharisees) How can you speak good things when ye are evil? Can the Black●●Moone change his skin▪ or the 
Prou. 20.  Leopard his spots▪ then may ye also do good, that are accustomed to do evil, saith the lord The steps of man (saith Solomon) are ruled by the Lord, how can a 
Prou. 21.  man than understand his own way? Again: The king's heart is in the hand of the Lord, as the rivers of waters, he turneth it whither so ever it pleaseth him. Therefore is it, that the Church calleth most humbly upon the Lord, 
jeremy ●●ment. 3. jeremy. 17. Psal. 〈◊〉.  saying: Turn thou us unto thee, O Lord, and we shallbe turned. heal me, O Lord, and I shallbe whole, save me, and I shallbe saved. Turn us again O God of hosts (saith David) cause thy face to shine, and we shallbe saved. Here upon cometh it to pass also, that the comfortable answer is made: I will give them (saith the Lord) an heart to know me, that I am the Lord, and they shallbe my people. Again: I will put my law in their 
jeremy. 2●. jeremy. 31.  in ward parts, and write it in their hearts. In an other place: I will give them one heart, and I will put a new spirit within their bowels, and I will take the stony 
Ezech. 11. 36.  heart out of their bowels, and I will give them an heart of flesh, that they may walk in my statutes, and keep my judgements, and execute them. This is the treasure 
2. Corinth 4.  which S. Paul saith: we have in earthen vessels, that the excellency of that power, might be of God, and not 
Ephes. 1. Philip. 2. Philip. 1. 2. Cor● 〈◊〉. 3.  of us. For he worketh all things after the counsel of his own will. Again: It is God which worketh (saith Paul to the Philippians) both the will and the deed, even of his good pleasure, he beginneth it, and performeth it. We are not sufficient of ourselves to think any 
Coloss. 1.  thing, as of ourselves: but our sufficiency is of God, which hath made us meet to be partakers of the inheritance of the Saints in light. Then have we not free will to that which is good, being by nature the children of wrath, clogged with the corruption of original sin, and concupiscence: so that we cannot do (as saint 
Galat. 5.  Paul saith) whatsoever we would.    

10. The jesuits doctrine.  
10. The jesuits hold, that the first motions of concupiscence are without the guilt of sin. Censur. Colon. When as in very deed the motions of the said lust, in that we are by nature the children of wrath, do condemn us, if God's mercy, and the merits of Christ's passion stood us not in steed.  
11. The jesuits hold, that there are many other more grievous offences, and more damnable, than those that repugn the law of GOD, and yet the law condemneth them not, namely traditions, man's laws▪ and the precepts of the Church, the which Canisius reckones to be five in number. 1. See thou celebrate the set feast days of the church. 2. See thou hear reverently upon the holy days▪ Mass and Ma●●●ns. 3. See thou observe the fastings appointed upon certain days and times. 4. See that thou once a year confess thy sins to thy ghostly Father. 5. See ●hou receive the sacrament once a year, at the least, and that about Easter. Censur▪ Colon. Canis. s●●●●●●●● doctrine. de precept. Eccles. Cap. 14. 15. 16. 17. & 7▪ d● sacrament. cap. 5. de jejune. cap. 5. de Consil. evangel Cap. ●. Wh●n a● i●●e●y d●●de all ●●●nes are reproved by the law, neither be there any so grievous, as those which repugn the law. For the Church is not to bind the consciences with her laws, but to preserve and proclaim the precepts and laws of God.  
12. The jesuits say, that faith is a most firm ass●t, or believing not only of the things opened in holy scripture, but also of those things which without scripture are delivered by tradition. Censur. Colon. Canisi●de fide & ●imbol. Cap. 22. And●●d▪ Orthodox. ●xplic▪ 〈…〉▪ Trident. Faith (saith the Catholics) is not only a knowledge, by the which the Christian firmly holdeth all that is made manifest in God's word, but also a sure confidence kindled by the holy Ghost through the Gospel in the heart, by mean whereof he resteth in GOD, persuading himself for certain, that remission of sin, everlasting righteousness, and eternal life is given not only to others, but also to himself, and that freely of the great mercy of God, by the merits of Jesus Christ.  
13. The Iesui●es say, The just in that he liveth by faith, hath not that in Christ, but of his works. Again, That faith justifieth, she hath not that ●o●me or efficacy of Christ, whom she apprehendeth and possesseth, but of our love. Again, Faith doth not therefore justice, because she apprehendeth Christ, who is our righteousness, but works are so necessary, and stand in so great a stead, that they give unto faith her life. Cens. Colon. Canisi. Andradius. The Catholics hold, that they must live by faith, as the holy Ghost hath delivered in writing. And now he liveth no more (as Paul writeth) but Christ liveth in him, and the life that the just now liveth in the flesh, he liveth through the faith of the son of God, who loved him, and gave himself for him. So that faith hath no more her being or life of our love or works, than the root hath moisture ministered unto ●● by fruit growing upon the tree.  
14. The jesuits writ the proper salvation of some certain private man, is not to be referred unto faith. For the private justification of men is uncertain, and much more the eternal salvation of them. How then in these being uncertain, shall faith assure herself. faith in particulars is uncertain, & hope oftentimes is frustrate. Censur. Colon. Canis. Andrad. Orthodox. explic lib. The counsel of Trent will also have no particular man to assure himself of his salvation, and holdeth them accursed, that do so. Sess. 6. cap. 12. & canon▪ 13▪ 14, 15. But the Catholics hold that most comfortable doctrine which Abraham, Moses, job, David, Paul, and all the elect people of God, the spirit testifying unto them whose children they are, which assured themselves of their salvation not hanging with the c●llier● faith upon the ●léenelesse c●●te of the Romish Church, neither only generally believing that some shall be saved, but particularly also knowing that the election, v●cation, justification, and salvation of every particular of the elect of God, is sure and certain.  
15. The jesuits say, that Justification is none other, than the seeking or searching of righteousness, and to speak philosophically, a motion unto righteousness. Censur. Colon▪ Canis. Andradius. The catholics hold justification of a man before God, or christian righteousness to be a remission of sin, and an imputation of the righteousness of Christ, and a free donation of life everlasting, not for any worthiness or works of ours, but only for Christ's sake, and the same apprehended by faith.  
16. The jesuits do hold, that the reconciliation which is called justification cometh to pass by mean of love, which is the gift of the holy Ghost, shed in the hearts of the faithful. And truly, say they, great is the force of love, yea, and of such a force, that it maketh us the sons of God. Censur. Colon. Canisius Catechist. The Catholics say, that the elect are not reconciled unto God, but by the ●●rite● of Christ's passion. And that love goeth not before reconciliation as the cause: but followeth after, as the effect, ●●●●●fying our justification.  
17. The jesuits affirm, that the justice of God, revealed in the Gospel, is a power in God, which rendereth unto every one, according unto their worthiness. Censur. Colon. Canis. Andrad. The Catholics hold, that the justice of God showed in the Gospel, is an acceptation of the satisfaction and obedience of christ, for the sins of all them that believe.  
18. The jesuits teach, that the mercy of GOD in Christ, in the which consisteth our salvation, is this: that God promised unto them that do good works, to wit: such as fulfil the law, life everlasting. Censur. Colon. Canis. Andrad. Concil. Trident: But the Catholics say: that the mercy of God, wherein consisteth the salvation of all the elect people, is this: that the heavenly father promised freely to all them that believe in Christ, and also giveth freely remission of sins, righteousness, and life everlasting, not because of their obedience towards the law, but only for Christ's sake our Lord, our Saviour and Mediator.  
19 The jesuits hold, that there is a twofold justification, a first, and a second. The first justification (say they) is, in that Christ deserved by his death, that such as believed in him, should be endued and adorned with love and other virtues. The second (say they) is, in that they, by the merits of Christ, having received these new ornaments and virtues, man (I say) deserveth a greater, fuller, and more ample righteousness, reconciliation, adoption, and in the end, everlasting life. Censur. Colon. Andrad. The Catholics hold, that there is but one way, or manner of obtaining everlasting salvation, to wit: the fr●e remission of sin, and the imputation of the righteousness of Christ, apprehended by faith, given us, not because of our works, but for the merits of Christ.  
20. The jesuits hold, that our works are necessarily required for the first justification, and merit the amplification of the second. Censur. Colon. Canis. Andrad. Ortho. explic. The council of Trent layeth down, that they are causes of justification and also do merit, etc. And accurseth them that hold the contrary. Se●s, 6. Canon. 24. 32. The Catholik● believe that life everlasting is the gift of God, freely given and promised to them that believe in Christ our saviour. The works of the regenerate are not causes of our salvation, but witnesses of the grace received by Christ, neither do they merit aught, for when we have done all that lieth in us, we are commanded to confess ourselves to be unprofitable servants.  
21. The jesuits hold, that the works which are before justification are meritorious and accepted of God. Censur. Colon. Canis. Andrad. Orthodox. explic. lib. 3. Concil. Trident. ●ess. 6. canon. 7. The Catholics affirm, that the works which are done before regeneration and justification are sinful: For whatsoever (saith S. Paul) is not of faith, is sin. And they are no more acceptable unto God, than the works of Philosophers, Heathens, Turks and Infidels, who denying God, are in the state of damnation.  
22. The jesuits hold, that no man is justified by faith only without works. Censur. Colon. Canis. Andrad. And the counsel of Trent accurseth them, that hold the contrary. Sess. 6. Can. 9 & Sess. 13. Canon. 11. The Catholics hold with the words of our Saviour in the Gospel, where it is said: Only believe▪ and with the opinion of Paul, saying: We suppose that a man is justified by faith 
Rom. 3. Mark. 5.  without the works of the law, and other places of holy scripture, tending to the confirmation thereof, that man is justified by faith alone, without works.  
23. The jesuits hold, that there are seven sacraments, to wit: the lords supper, baptism, confirmation, penance, extreme ●●●tion, order and matrimony. All that hold the contrary are often accursed by the counsel of Trent. Sess. 7. Can. 1. Sess. 7. can. 1. Sess. 14. The catholics do hold, that there are but only two sacraments, so properly to be called, that is, baptism and the lords supper▪ sufficiently established by God's word, and that all the rest do differ far from the proper nature of Sacraments.  
34. The jesuits do hold real presence in the sacrament, they maintain transubstantiation, they minister the sacrament under one kind, barring the laity of the cup, they will have the sacrament adored, and the remains laid up, and reserved, all contrary unto the catholic faith and warrant of God's word.  
25. The jesuits do hold, that man can make satisfaction unto God for his sins, although the offence be infinite, and the satisfaction finite, or terminable. Censur. Colon. Canis. council. Trident. The catholics do affirm, that a man although he be regenerate, can make no acceptable satisfaction unto God, neither present aught before him, to appease the wrath of the father, but only his son Christ and his merits.  
26. The jesuits hold, that the Saints are to be invocated, to the end they may make intercession for us. Again, they think that the lords prayer may be said unto them. Again, they confess, although that the holy scripture teach no where the invocation of Saints, yet say they, notwithstanding it is to be bel●ued, received, and retained. Censur. Colon. Canis. Andrad. Orthod. explic.▪ Council Trident. Sess. 25. The Catholics affirm that there is none to be called upon in prayer, but God alone, and that it is blasphemy to say: Our Father which art in heaven, etc. Unto the Saints, and that there is no doctrine to be received, but that which is contained in the old and new testament.  
27. The jesuits teach that the Saints are so be honoured, and served, that their relics and images are to be worshipped, as they writ, Cultu Latr●ae, with the honour and worship due unto God himself, and that the image of Christ is as much to be honoured as the books of the Gospel of jesus Christ, they ●hat hold not she sa●● with them are by the Pop● accursed. Censur. Colon. Canisius. Gregor. de Valenti●. de Ido. Andrad. Orthodox. explic▪ lib. 9 pag. 705. Council Trident. Sess. 25.  
The Catholics teach that God alone is to be honoured and served, with 〈◊〉 ●●●●● and service, that the worshipping of relics and images, is idelatrie, and contrary to the express word of God, for he will not have his people taught by his wing of pictures, but by the lately preaching of the word of God.  
28. The jesuits ●●●●nde Purgatory, Holy Water, Pilgrimages, the Romish 〈…〉 ●e the mistress of all other Churches, the Pope's authority, ●o●es above all others, with i 〈…〉 other trashes, condemned by the Catholics, ●●● which having no warrant nor ground in God's word, may (as I said before) be ●● easily confuted by y● ●r●● professors, as 〈…〉 by these false christians. Thus bri●●ly g●●● (〈…〉 r 〈…〉) according unto my slender s●●●l 〈…〉 le 〈…〉 I ●●●● ge●en thee a view of the 〈…〉 doctrines of these wandering jesuits, thus briefly displayed in their Banner, so that ●o thine own further e●●●●ng thou mayst at 〈…〉 ●●●es, have 〈◊〉 unto Go●● 〈…〉 〈…〉 ●●● 〈…〉, and as the po●●●●●ons art here laid down, ●●nde sufficient confirmations thereof, to the constitution of these sectaries. For the word of God is the touchstone of truth, there is the rock ●●●●●● upon, and thereby are counterfeit 〈…〉 be●orayed.   
Farewell.