I shalbe saued Turne vs againe O God of hostes saieth Dauid cause thy face to shine and we shalbe saued Here vpon commeth it to passe also that the comfortable answere is made I will giue them saieth the Lord an heart to knowe mee that I am the Lorde and they shalbe my people Againe I will put my lawe in their in warde partes and write it in their heartes In an other place I will giue them one heart and I will put a newe spirite within their bowelles and I will take the stonie heart out of their bowelles and I wil giue them an heart of fleshe that they may walke in my statutes and keepe my iudgementes and execute them This is the treasure which S. Paule saieth we haue in earthen vesselles that the excellencie of that power might be of God and not of vs. For hee worketh all thinges after the counsell of his owne will Againe It is God which worketh saieth Paule to the Philippians both the will and the deede euen of his good pleasure hée beginneth it and performeth it We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God which hath made vs meete to be pertakers of the inheritaunce of the Saintes in light Then haue wée not frée will to that which is good being by nature the children of wrath clogged with the corruption of originall sinne and concupiscence so that we cannot doe as saint Paule saieth whatsoeuer we would 10. The Iesuites doctrine 10. The Iesuites holde that the first motions of concupiscence are without the gilte of sinne Censur Colon. When as in very déede the motions of the saide luste in that wee are by nature the children of wrath doe condemne vs if Gods mercie and the merits of Christes passion stoode vs not in stéede 11. The Iesuites holde that there are many other more grieuous offences and more damnable then those that repugne the lawe of GOD and yet the lawe condemneth them not namely traditions mans lawes and the preceptes of the Church the which Canisius reckones to be fiue in number 1. See thou celebrate the set feaste dayes of the church 2. See thou heare reuerently vppon the holy dayes Masse and Maâ—â—â—ns 3. See thou obserue the fastinges appoynted vpon certaine daies and times 4. See that thou once a yeere confesse thy sinnes to thy ghostly Father 5. See â—hou receiue the sacrament once a yeere at the least and that aboute Easter Censur Colon. Canis sâ—â—â—â—â—â—â—â— doctrin de precept Eccles Cap. 14. 15. 16. 17. 7 dâ— sacrament cap. 5. de Ieiun cap. 5. de Consil Euangel Cap. â— Whâ—n aâ— iâ—â—eâ—y dâ—â—de all â—â—â—nes are reproued by the lawe neither bée there any so greeuous as those which repugne the lawe For the Church is not to binde the consciences with her lawes but to preserue and proclaime the precepts and lawes of God 12. The Iesuites saye that faith is a most firme assâ—t or beléeuing not only of the things opened in holy scripture but also of those things which without scripture are deliuered by tradition Censur Colon. Canisiâ—de fide â—imbol Cap. 22. Andâ—â—d Orthodox â—xplic 〈…〉 Trident. Faith saith the Catholikes is not onely a knowledge by the which the Christian firmely holdeth all that is made manyfeste in Gods woorde but also a sure confidence kindled by the holy Ghoste through the Gospell in the hearte by meane whereof hée resteth in GOD perswading himselfe for certaine that remission of sin euerlasting righteousnesse and eternall life is giuen not onely to others but also to himselfe and that freely of the great mercie of God by the merites of Jesus Christ 13. The Iesuiâ—es say The iust in that hee liueth by faith hath not that in Christe but of his workes Againe That faith iustifieth shée hath not that â—oâ—me or efficacie of Christe whome shée apprehendeth and possesseth but of our loue Againe Faith doeth not therfore iustice because shee apprehendeth Christe who is our righteousnesse but workes are so necessary and stand in so great a steade that they giue vnto faith her life Cens Colon. Canisi Andradius The Catholikes holde that they must liue by fayth as the holy Ghost hath deliuered in writing And now he liueth no more as Paule wryteth but Christ lyueth in him and the life that the iust now liueth in the flesh hée liueth through the fayth of the sonne of God who loued him and gaue himselfe for him So that fayth hath no more her being or life of our loue or workes then the roote hath moisture ministred vnto â—â— by fruite growing vpon the trée 14. The Iesuites write the proper saluation of some certaine priuate man is not to bée referred vnto fayth For the priuate iustification of men is vncertaine and much more the eternall saluation of them How then in these being vncertaine shall fayth assure her selfe Fayth in particulars is vncertain hope ofteÌ„times is frustrate Censur Colon. Canis Andrad Orthodox explic lib. The counsell of Trent will also haue no perticular man to assure himself of his saluation and holdeth them accursed that doe so Sess 6. cap. 12. canon 13 14 15. But the Catholikes hold that most comfortable doctrine which Abraham Moses Iob Dauid Paule and all the elect people of God the spirite testifying vnto them whose children they are whiche assured themselues of theyr saluation not hanging with the câ—llierâ— fayth vpon the â—léenelesse câ—â—te of the Romish Church neither onely generally belieuing that some shal be saued but perticulerly also knowing that the election vâ—cation iustification and saluation of euery perticuler of the elect of God is sure and certaine 15. The Iesuites say that Justification is none other then the séeking or searching of righteousnes and to speak philosophically a motion vnto righteousnes Censur Colon Canis Andradius The Catholiks hold iustification of a man before God or christian righteousnes to be a remission of sinne and an imputation of the righteousnesse of Christ and a frée donation of lyfe euerlasting not for any worthinesse or workes of ours but onely for Christes sake and the same apprehended by fayth 16. The Iesuites doe hold that the reconciliation which is called iustification commeth to passe by meane of loue which is the gift of the holy Ghost shed in the heartes of the faythfull And truely say they great is the force of loue yea and of such a force that it maketh vs the sonnes of God Censur Colon. Canisius Catechist The Catholikes say that the elect are not reconciled vnto God but by the â—â—riteâ— of Christes passion And that loue goeth not before reconciliation as the cause but followeth after as the effect â—â—â—â—â—fying our iustification 17. The Iesuites affirme that the iustice of God reuealed in the Gospell is a power in God which rendreth vnto euery one according vnto their worthines Censur Colon Canis Andrad The Catholikes holde that the iustice of God shewed
diebus Antonij extitere Monachâ— Who in the beginning when monasticall order began would haue belieued that Monkes should fall into so great a dulnesse O how much doe we nowadayes differ from the Monkes that lyued in the dayes of Antonie It is most true M. Censurer they differre very much they are as like as chalke is to chéese or as an apple to an oyster or as it were an Apes laughter and imitation of man to that which either as facultie is naturally ingraffed or diuinely powred and practised by the godly of old The olde puritie condemneth the late Apostasie and corruption and the late superstition bewrayeth the hypocrisie sucked of old and rooted in the breastes of these irreligious orders Aquinas was not ashamed to deliuer for doctrine Aqua benedicta est causa alicuius gratiae quae ibi confertur per quam fit remissio venialis Holy water is cause of a certaine grace which there is conferred by the which commeth venial remission As much to say wherby veniall sinnes are remitted And in your portuise yée pray Aqua benedicta sit mihi salus vita This holy water be vnto me health life Pope Vrban the 5. sente an Agnus Dei vnto the Emperour with these verses containing great superstition and blasphemy Fulgura desursum depellit omne malignum Peccatum frangit vt Christi sanguis angit Praegnans seruatur simul partus liberatur Dona defert dignis virtutem distruit ignis Portatus mundè de fluctibus eruit vndae It puts away lightning that commeth from aboue and euery euill thing it breaketh the linâ—â— of sinne as the blood of christ vexeth wicked fiends the woman with childe is thereby kept or preserued and with al the fruite of the wombe deliuered it bringeth giftes or graces to the worthy it destroyeth the power of fire and being cleanly caryed it pulleth out from the waues of the water I will not further trouble thée in this matter good Christian reader with reâ—itall of their hypocrists and superstition about meates drinkes vowes habites ceremonies altars shrines reliques and Romish trashes wherby of a long time they haue deceaued the world nuseling vp silly soules in ignoranâ—â—e blearing their â—iâ—s with iugling feates and leading them in error to the internall lake Beware of hypocrits beware of false Prophets take héede of the leuen of the Scribes and Pharises receiue not the traditions of men without warrant of Gods word tast not of the golden cupps of romish Babylon least thou he made drunke with the dregs of her Idolatrie remember the common saying hée that is wel warned is half armed Take héede least the hypocrisie superstition and counterfeite holines of these wandring Iesuits deceiue thée The doctrine and positions of the Iesuites Cap. 4. IAm now entring into a labarynth of romish errours when as I take penne in hande to painte forth vnto the posteritie this Iesuitical sect and to display their erronious doctrine and hereticall positions The impudencie of some is such that there is no doctrine so wicked but they will face it out no positions so impions but they haue wherwith to bâ—ulster them no superstition or idolatrie so abhominable but that they can cloake with a mantell of figge leaues marching forth like â—oly champions to encounter with the Saintes of God bearing vpon their shoulders like Atlases the pynacles of the Romish Babylon And that I may orderly procéede I will beginne with the briefe Censure being as it were an Interim from M. Campion where in this respect and vpon the like occasion an odious comparison is layde downe betwéene Luther as it pleased him to write progenitor of the Protestantes and Layola the cripple Father of the Iesuites and founder of their lame and haâ—ting religion To the end they might discredit the Gospell of Iesus Christ and the professors therof this Censurer hath culled out of Luthers works certaine notes and vnperfect conclusions which in his foolish opinion séeme not to containe the soundest kinde of doctrine And as we defend not â—en neyther 〈…〉 of men but iustifie our God â— vow the trueth in his word as we call not our selues Lutherans Calâ—inistes Zwinglians they being nor maisters vnto vs nor wee Disciples to them for Christ it is whom we serue and his Gospell we imbrace yet insomuche Luther with others of like profession being faithful members and paynefull labourers in the Uineyarde of his Church haue deserued wel of the posteritie wee are to prayss God for them and in brotherly and Christian loue to purge and cléere them of the vntruthes slaunders crimes layde to their charge by the malicious and spitefull enemie So it is M. Censuer y t first ye alledge out of him for erronious doctrine where he writeth There is no sinne but incredulitie neyther can a man damne himselfe doe what mischiefe heâ—an except he will refuse to belieue Although ye haue râ—â—ked his words vpon the tentors of preiudice and partiall translation yet the trueth appeareth notwithstanding and the doctrine in that sence which he deliuered it is Christian and comfortable Luther discourseth there very renerently of Baptisme of the promise of God thervnto annexed of faith to apprehend the same and repentance Where he layeth fayth as the roote yéelding moysture to al other vertues and of the other side infidelitie as the fountayne of all mischiefe issuing to damnation so that though a man bee baptized though hee heare the promises though he repent with Iudas if he beleene not Gods worde to be true and his promises sure certaine apprehending the same by faith incredulitie as the fountaine is the cause of his damnation If a man dishonour God if he fal to idolatrie if hee prophane the Sabboth if he kill if he steale if hee couet and so foorth and afterwardes repent from the bottome of his hearte God is willing readie and able to forgeue but if hee that so repenteth will not 〈…〉 the 〈…〉 â—â— by â—â—â—â—â—â—â—â—â—â—taâ—â—â— fayth apply it to his comfort incredulitie â—â— it that coÌ„demâ—eth him This is the doctrin of Luther this is it which all the Iesuites in the world shall not be able to ouerthrow The like hée hath deliuered in sundry other places the ground thereof is in holy scripture and the rocks is Christ Vnto the deane all thinges are cleane but vnto the defiled and faithlesse there is nothing cleane yea their minde and conscience is polluted There is no damnation vnto them that are in Christ Iesu Vnto them that loue God all thinges turne to the best Whatsoeuer is not of fayth is sinne So that all sinnes and iniquities lye héere soaking in the roote of incredulitie GOD saith Saint Paule hath â—â—ut vp all in vnbeliefe or incredulitie that hee may haue mercie vpon all He that belieueth and is baptized shalbe saued but he that beleeueth not shall be condemned He that beleeueth in him shall not be condemned but he that
in the Gospell is an acceptation of the satisfaction and obedience of christ for the sinnes of al them that beléeue 18. The Iesuites teache that the mercie of GOD in Christ in the which consisteth our saluation is this that God promised vnto them that doe good workes to witte such as fulfill the lawe life euerlasting Censur Colon. Canis Andrad Concil Trident But the Catholikes say that the mercie of God wherin consisteth the saluation of all the elect people is this that the heauenly father promised fréely to all them that beléeue in Christ and also giueth fréely remission of sinnes righteousnesse and life euerlasting not because of their obedience towardes the lawe but onely for Christes sake our Lorde our Sauiour and Mediatour 19. The Iesuites holde that there is a twofolde iustification a first and a second The first iustification saye they is in that Christ deserued by his death that such as belieued in him should be endued and adorned with loue and other vertues The seconde say they is in that they by the merites of Christ hauing receiued these new ornamentes and vertues man I say deserueth a greater fuller and more ample righteousnesse reconciliation adoption and in the end euerlasting life Censur Colon. Andrad The Catholikes hold that there is but one way or manner of obtaining euerlasting saluation to witte the frâ—e remission of sinne and the imputation of the righteousnesse of Christ apprehended by fayth giuen vs not because of our workes but for the merites of Christ 20. The Iesuites holde that our workes are necessarily required for the first iustification and merit the amplification of the secoÌ„d Censur Colon. Canis Andrad Ortho. explic The councell of Trent layeth downe that they are causes of iustification and also do merit c And accurseth them that holde the contrary Seâ—s 6. Canon 24. 32. The Catholikâ— beleeue that life euerlasting is the gift of God fréely giuen and promised to them that beleeue in Christ our sauiour The woorkes of the regenerate are not causes of our saluation but witnesses of the grace receiued by Christ neyther do they merit ought for when we haue done all that lyeth in vs wée are commaunded to confesse our selues to bée vnprofitable seruantes 21. The Iesuites holde that the workes which are before iustification are meritorious and accepted of God Censur Colon. Canis Andrad Orthodox explic lib. 3. Concil Trident. â—ess 6. canon 7. The Catholikes affirme that the workes which are done before regeneration and iustification are sinfull For whatsoeuer saith S. Paule is not of fayth is sinne And they are no more acceptable vnto God then the workes of Philosophers Heathens Turkes and Infidels who denying God are in the state of damnation 22. The Iesuites hold that no man is iustified by faith onely without works Censur Colon. Canis Andrad And the counsell of Trent accurseth them that holde the contrary Sess 6. Can. 9 Sess 13. Canon 11. The Catholikes holde with the wordes of our Sauiour in the Gospell where it is saide Onely beleeue and with the opinion of Paule saying We suppose that a man is iustified by faith without the workes of the law and other places of holy scripture tending to the confirmation thereof that man is iustified by fayth alone without workes 23. The Iesuites hold that there are seuen sacraments to wit the Lordes supper baptisme confirmation penaunce extreame â—â—â—tion order and matrimonie All that holde the contrary are often accursed by the counsell of Trent Sess 7. Can. 1. Sess 7. can 1. Sess 14. The catholikes do holde that there are but only two sacraments so properly to bee called that is baptisme and the Lordes supper sufficiently established by Gods word and that al the rest doe differ farre from the proper nature of Sacraments 34. The Iesuites do hold real presence in the sacrament they maintaine transubstantiation they minister the sacrament vnder one kinde barring the laitie of the cuppe they wil haue the sacrament adored and the remaines laide vp and reserued all contrary vnto the catholike fayth and warrant of Gods word 25. The Iesuites doe holde that man can make satisfaction vnto God for his sinnes although the offence be infinite and the satisfaction finite or terminable Censur Colon. Canis concil Trident. The catholikes doe affirme that a man although he be regenerate can make no acceptable satisfaction vnto God neither present ought before him to appease the wrath of the father but only his sonne Christ and his merites 26. The Iesuites holde that the Saintes are to bée inuocated to the end they may make intercession for vs. Againe they thinke that the Lordes prayer may bée sayde vnto them Againe they confesse although that the holy scripture teach no where the inuocation of Saints yet say they notwithstanding it is to bee belâ—ued receiued and retained Censur Colon. Canis Andrad Orthod explic Concil Trident. Sess 25. The Catholikes assirme that there is none to bée called vppon in prayer but God alone and that it is blasphemy to say Our Father which art in heauen c. Unto the Saints and that there is no doctrine to be receiued but that which is contained in the old and new testament 27. The Iesuites teach that the Saintes are so bee honoured and serued that their reliques and images are to be woorshipped as they write Cultu Latrâ—ae with the honour and woorship due vnto God him selfe and that the image of Christ is as much to be honoured as the bookes of the Gospell of Iesus Christ they â—hat hold not she saâ—â— with them are by the Popâ— accursed Censur Colon. Canisius Gregor de Valentiâ— de Ido Andrad Orthodox explic lib. 9. pag. 705. Concil Trident. Sess 25. The Catholikes teach that God alone is to bee honoured and serued with 〈◊〉 â—â—â—â—â— and seruice that the woorshipping of reliques and images is idelatrie and contrary to the expresse woorde of God for hee will not haue his people taught by his wing of pictures but by the lately preâ—ching of the woorde of God 28. The Iesuites â—â—â—â—nde Purgatorie Holy Water Pilgrimages the Romish 〈…〉 â—e the mistres of all other Churches the Popes authoritie â—oâ—es aboue all others with i 〈…〉 other trashes condemned by the Catholikes â—â—â— which hauing no warrant nor grounde in Gods worde may as I sayde before be â—â— easily confuted by y â— â—râ—â— professors as 〈…〉 by these false christians Thus briâ—â—ly gâ—â—◠〈…〉 r 〈…〉 according vnto my slender sâ—â—â—l 〈…〉 le 〈…〉 I â—â—â—â— geâ—en thée a viewe of the 〈…〉 doctrines of these wandring Iesuites thus briefly displayed in their Banner so that â—o thine own further eâ—â—â—â—ng thou maist at 〈…〉 â—â—â—es haue 〈◊〉 vnto Goâ—◠〈…〉 〈…〉 â—â—◠〈…〉 and as the poâ—â—â—â—â—ons art here laide downe â—â—nde sufficient confirmations therâ—of to the constitution of these sectaries For the woord of God is the touchâ—â—one of trueth there is the rocke â—â—â—â—â—â— vppon and thereby are counterfeit 〈…〉 beâ—orayed Farewell Andrad in prafac