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
it not properly truely in it selfe of it selfe and in his own nature sinne Censur Colon. Againe Concupiscence which remaineth in the regenerate hath no way any nature or kinde of sinne neither contayneth it anye filth or deformitie worthy of hell fire Andrad Orthod explic Lib. 3. defens Trident fidei Lib. â— The councell of Trent hath most blasphemously decreed and included Saint Paule in the curse This concupiscence that the Apostle sometime calleth sinne the holy synode declareth that the catholike church neuer vnderstood it to be called sinne that it is truely and properly sinne in the regenerate but that it is of sinne and enclineth to sinne Whosoeuer thinketh the contrary let him be accursed Coâ—â—â— Trâ—â—ent sub Paulo 3. sess 5. decret de peccat origiâ—â— 6. The Catholikes doctrine COncupiscence or lust in that it repugneth the lawe of God in that it is forbid by the tenth coÌ„mandement is properly truely in it selfe of it selfe of his own nature sinne and so tearmed by the Apostle saying I knew not sinne but by the law for I had not knowne lust except the lawe had sayde thou shalt not lust Imediately by the effectes and haynousnesse thereof hee sheweth the same to be sinne truely and properly Sinne tooke an occasion by the commandement and wrought in me all manner of concupiscence Againe I allow not that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the Lawe that it is good Now then it is no more I that doe it but the sinne meaning concupiscence that dwelleth in me Agayne I see an other lawe in my members rebelling agaynst the lawe of my mind and leading me captiue vnto the law of sinn meaning lost which is in my members He that seeth a woman and lusteth after her hath alreadie sâ—â—â—â—d in his heart and where the law sayth Thou shalt not kill our Sauiour sheweth for grieuous that which you esteeme as â—riâ—â—es where it is sayde that he which is angrie vnaduisedly with his brother shalbe in daunger of iudgement he shal contemptuously saith Racha shalbe punished by a counsaile and he that sayth Thou foole shalbe subiect to hell fire Lust sayth our sauiour choketh the woord the wisedome of the flesh sayth Saint Paule is death enmitie to God not subiect to the Law neyther pleaseth God euery man is â—epted sayth Iames being drawen away and entised by his owne concupiscence the same is cause of warres and contentions Ergo properly sinne Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepoolâ— of sinne qualifieth not the matter as you do but perempâ—orily auoucheth All that is in the worlde is the â—ust of 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 sayde all sinnes in their owne nature are mortall in that they deserue death and damnation and all sinnes in Christ are veniall in that he payde the ransome therfore if the same were called too remembraunce this controuersle would be soone appeased and the trueth touching the nature of this sinfull lust in his haynous effects would easilie appeare 7. The Iesuites doctrine AFter baptisme there remaineth no sinne in the regenerate eyther that is apert or manisest or that is â—id or couered Censur Colon. Andrad Orthodox explic lib. 3. defens Concil Trident. lib. 5. Agayne If any deny the guilt of Originall sinne to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme or eyther doeth say that the same wholly is not taken away which hath in it the true and proper nature of sinne but sayth that the same is only rased or not imputed let him be accursed Concil Trident. sub Paul 3. sess â— 7. The Catholikes doctrine IN the regenerate there remaineth sinne after Baptisme but it is not imputed that for the merits passion of Iesus Christ The faythful vnder y e law circumcised not only the foreskinne of the flesh but also the filth of sinne and the superfluitie thereof ouergrowing the heart the beleeuing in the time of grace hath not onely his bodie outwardly washed with water but also his soule inwardly clensed by the power of the holy spirite Yet the state and condition of the regenerate after circumcision vnder the Law and after Baptisme vnder the Gospell is indifferently laide downe by the Apostle where he sayth Dauid declareth the blessednesse of the man vnto whome GOD imputeth righteousnesse without workes saying blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lorde imputeth not sinne If there were no more too bee sayde this might seeme a sufficient confirmation of the premises Saint Paule denied not but that there was 〈◊〉 in the regenerated and therefore his commaundement is Let not sinne raigne in your mortall bodie that yee should obey it in the lusts therof All haue straied and become vnprofitable there is not one that doeth good no not one who can say my heart is cleane I am pure from sinne There is none good but God alone What is man that hee should be cleane And he that is borne of a woman that he should be iust Beholde he found no stedfastnesse in his saintes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. Therefore is it that among other our petitions wée are commaunded to pray Forgiue vs our tresspasses Moses slewe the Aegyptian Aaron murmured Noah was drunke Lot committed inâ—est Abraham denied his wife Iacob lyeâ—â— Isaac dissembled the Patâ—arcâ—es mâ—naced Ioseph Rachell was a théefe Ionas was disobediente David numbred the people Solomon was an Idolatrer the sonnes of Zebedie were ambitious Paule and Barnabas â—arred and Peter denied his maister Were not these sinnes yea in the regenerated and chosen people of God Then it cannot be denied but that 〈◊〉 hath a 〈◊〉 after baptisme although finally it doeth not preuaile and what through infirmitie in the meane while hath béene committed after wardes through repentaunce is washed away and of mercie and fauour in Christ is not imputed Though the heart of man bée made so cleane in baptisme as the wheate in the â—arâ—s floore the chaffe being faâ—â—ed away yet as the pure wheate is so man in the fielde and growing bringeth againe with it strawe â—â—â—ke and chaffe into the Garner so man notwithstanding his â—lâ—â—sing and purifying in baptisme yet retaineth the some and dregges of originall sinne following his naturall flesh vntill the chaffe thereof be sannâ—d away by the power of the most holie spirite and he by imputation reserued as pure wheate for the celestiall barne and the kingdome
into a pottage pot gaue himselfe to the riuen that the swift streame caried him to the land But lastly he vsed such iugling feats apish toies at his seruice in y â— kingdom of Manamotapia y t they tooke him for a coniurer and cast him into the water where neither pot nor portnise nor cope nor surplesse could saue his life This is that order which now adaies is counted only holy This is y â— order which M. Stapleton with dasled ties or rather as it were a man frighted out of a sullen dumpe wondreth at where hée writeth Surely if a man would deeply and throughly weigh and consider the greatnes 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 worke of God more wonderfull then this or whether there be any one state or vocation in Christes church after the Apostles more worthy laude and praise then these Iesuites Yet Christian Franken protesteth before God that this order is nothing els but an hidde or cloked poyson vnder the diuine name of Iesu that it is a pharisaicall sect full of guyle and fashood Againe saith he None of all the Iesuites trueth and conscience being against them dareth or shalbe able truely and sincerely to answere it I may not heere forget Theatinus the hypocrite and now to you M. Censurer You charge mee very deepely that in mine answere to M. Campion I should cal I heatinusa Iesuite your wordes are these He blusheth not to put in print so notorious an vntrueth in the sight of all the world and to repeat vrge amplifie the same so often in his booke saying that one Theatinus a Iesuite hypocritically got to be cardinall and Pope meaning thereby Paulus quartus called before Iohannes Petrus Caraffa of the order of I heatines and not of Iesuits which al the world knoweth to be two seuerall and distinct orders of religion and therfore M. Hanmer with frier Bale whom he citeth in the margent may be ashamed of so false a slaÌ„der both towards the man and also the religion In this your grane censure and great wisdom you séeme not to déenie but that hée was an hypocrite you wil in no wise graunt that hée was a Iesuite You tearme my allegation an vntrueth you reiect mine Authour Iohn Bale quoted in the margeÌ„t instéede therof you placed Payua a Iesuit and a pertiall writer whom you wil néedes haue credited CheÌ„nizius Sleidan Caelius Vergerius HerebraÌ„dus Bale with others do cal him a Iesuite yet are you so wedded to your will that one Payua with you shall haue the prise and weigh al these learned writers It appeareth in trueth that first hée was a Iesuite afterwards as the manner is of vaine and vnstable heades hauing no sure ground nor stay of Gods word he fel to deuising a purer trade of lyfe which after him were called Theatines Yet againe that ye may more plainely conceiue the trueth hée fell first from the common trade of Christian life to play the Iesuite secondly from the Jesuiticall sect to be a Theatine â— thirdly from an hypocritical Theatine to be Pope These circumstances in summe shall appeare in the workes of Andradius the Iesuite where hée writeth There were certaine men who being inflamed with kindled desire of holynesse were woont oftentimes to meete together in some secreete place seuered from the common sorte of people to the ende they might earnestly occupy themselues in prayers ministration of the sacraments other works of charitie The which company was therfore called Diuini amorts sodalitas the societie of diuine loue by whose example Paulus the 4. who theÌ„ was called Iohannes Petruscarâ—ffa being stirred vp ioined himself to their number or company When he had for a certaine space exercised himselfe in those noble workes foure of those holy and religious men to wit this Paulus the 4. who then was byshop Theatinus Caietanus Bonifacius and Paulus Romanus being stirred vp I wot not by what perticuler kinde of instigation of the holy spirit being inflamed with a singuler desire of heauenly loue being moued with a great and a iust kinde of sorowe or griefe that this our sacred order of cleargie had so filthely degenerated from the first sinceritie and puritie of old and decayed to the great htâ—iâ— of the church beganne a notable kinde of order wherby they might in some part conserue and call againe the auncient integritie Againe when they had giuen all their substance in common to be distributed as euery ones necessitie required and layde aside all cares counting humaine affaires they gaue themselues wâ—â—ly to sound diuine praises and heauenly meditations and tooke in hand in all respect that trade of life which they iudged to be most like vnto the puritie of old Where â—â—â—â— they were called Regular priests Yet because Pâ—ulus the squeth bishop of Rome hauing theÌ„ forsaken his â—â—â—â—oprike of Theatum tooke himselfe to this order with great wonder of all men they were all called Theatines so farre hee Here Andradius iustifieth that which hath béene already said of Theatinus the Hypocrite First that the brotherhood whereto hee linked himselfe was called Diuini amoris sodalitas The societie of holie loue Osorius Christian Franken and Payua doe call your societie Sodalitatem your selues consesse that because of the great loue and charitie among you your socictie is honoured with the name of Iesus Secondly vnder pretence of holinesse he forsooke his Bishopricke it cannot be denied Thirdly he fel to a purer order so Payua confesseth which he thought to bee most like or neeâ—est the puritie of olde Lastly he was wéerie of this puritie and became Pope so that men woondred not so much at his holinesse before as they did nowe at his pride And in Italy vnto this day there arose of him a Prouerbe that if any meÌ„tion be made of any famous hypocrite they christeÌ„ him Theatino Yet one thing more of him I may not conceale from the Reader Hee being at Venice his sacrificing Priestes hearing confession were woonte to reueale vnto him all that in secretie was deliuered vnto them and he at certayne times woulde verie solemnely with colour of great holinesse geue the parties to vnderstand thereof so that they tooke him for a Prophet And among many others there was one saith the story who prostrated himselfe before him Eumque adorat clamans oportere eum esse alterum Christum And worshippest him crying out that he ought to be an other Christ Morcouer the hypocrisy of this order appeareth in their voluntarye whipping and scurging called among them discipline and penance the which as Christian Franken testifieth cost many youthes their liues in their yeares of probation And he also himself had hardly escaped death had he not through friendship béene remoued from the Colledge in Rome to a place in Campana I haue oftentimes trembled saith
renouncing of the world the passing excellencie of the spirituall life wherwith this conuersation excelling all other kindes of humane trade of lyfe maketh the professours and embracers thereof like vnto Angels vnlyke vnto men yea it reformeth the Image of God in man conformans nos Christo instar baptismi coÌ„forming vs vnto christ like baptisme And we are as it were the seconde time baptized whilest by mortifying our earthly members which are vpon earth we again put on christ being set a new after the similitud of his death And withall as in baptisme we are pulled out from the power of darknes and translated into the kingdome of eternall light so by a certaine new byrth of this holy vow or order wee passe in like sorte out of the darkenesse not of one orginall but of many actuall sinns into the light of vertues When the professed solemnlie doweth the Byshop answereth And I promise thee the kingdome of heauen and life euerlasting if thou obserue these thinges Againe in the monasticall absolution it is sayde The rygor of the vow the merit of the order be vnto thee for remission of sinne and rewarde of euerlasting life Bernardinus de Busto is of this opinioÌ„ The irreligious man alwaies when he remébreth that he hath vowed and is therwith quiet and would do it afresh if hee had not done it before for euery such turne he obtaineth full remission of all his sinnes Albertus Pighius hath thought no lesse and of late Petrus a Soto who left both life and lewde opinion at the councel of Trent hath written the like in his catholike confession We may iustly with Alfonsus de Castro call this dealing blasphemie for if S. Paule pronounced as concerning the workes of the law which were commaunded from aboue If righteousnesse come by the law then Christ died in vaine How much y â— more with griefe we may not only coÌ„plaine but cry out if vowes and religious orders haue no warrant froÌ„ aboue but y â— deuises of mans braine be a ful satisfaction for al sinne and deseruing a plenarie remission for so they write of originall and actuall misdéedes then Christ dyed vnto them in vaine Again of the vowes and orders of Monkes and Fryers be equiualent or of lyke force with baptisme for the purchasing of remission a pana culpa as they would make vs belieue then fayth is to no purpose the preaching of the word is in vaine and the vse of the Sacramentes is done away I cannot but stomacke them sayth Alfonsus de Castro who to sette forth theyr order are not ashamed to bragge in open audieÌ„ce and to auouch that he which once taketh vpon him the weede of that order cannot erre in fayth neither fall from the trueth Is not this open blasphemie when as hereby hee seemeth to attribute more vnto the weede wherewith he is clad then to the fayth or grace of God! Is that cloth or garment of more vertue then the grace of God or fayth the deuill goe with so great a madnes Yet neither fayth neither grace receiued in baptisme doeth so preserue man but that he may fall into heresie How commeth it to passe then that the habite preserueth if any will refer this to the profession and not to the weede that he affirme the profession which in that order he vowed hath power and effycacie who is it but seeth that we all vowed christianitie in baptisme yet doth not that vow keepe vs so secure neyther make vs so free but that we may fall into heresie neither will there be any man so impudent that he can denie but that the vow in baptisme is more glorious and of greater force then any that is made after Let such then goe with a vengeaunce and leaue those toyes for Poets to prate of and let them preach better stuffe vnto the people I call God to witnesse I lye not a certaine fryer in my hearing in open audience vppon the Saintes day that founded that order preached that whoe so woulde put vpon him the habite of that order could in no wise be an heretike I hearing it abhorred the boldnesse and impudencie of the man So farre Alfonsus It lyketh you not that your Romish orders and irreligious sectes of Monkerie and fratrie should be so contemned and disgraced among the godly through out the militant Church here on earth and therfore to vphold their credit to cloke their late hypocrisie and superstition you alleadge the fathers of olde Augustine Athanasius Basil Nazianzen Chrysostome Cassianns Seuerus Sulpitius who as you thinke may stand you in some stéede as a bare shifte to sâ—â—e out so had a matter and with theit here 〈◊〉 to bleare the eie of the simple â— â—â—â—t wée speake of the religious men in the dayes of the aforesaide auncient fathers of the Monkes inhabiting Nytria and the deserts of Alexandria of their rules and orders in the time of Pachoimus the Monâ— of the worshippers in Aegypt in the dayes of Philo and of the Christians which were so first called at Antioch uâ— the time of the Appostles all your Romish orders if they be brought to the touthstone of Gods word they are no golde but copper and counterfet metall if they be brought to the balance of puritie in profession though laden with traditions and Jewishe ceremonies yet light in trueth and auncient integritie and if with the young Egles for certeintie of issue and oâ—â—prnig they be brought to behold the golden beams of the bright sunne they wil close vp their eie liddes they wil be found bastardes and such as haue degenerated from God their father and fallen from the word which his son Christ our Iesus hath deliuered vnto vs. Many of your own authors of no small credit amongst you will auowch the same I reporte me to the visions shewed to your holy people so tearmed among you to wit Briget Elizabeth Hildegar Vguentinus Robertus de monte Ioachim Liecthenem Methodius with others and the terrible cominations and threatnings of vengeaunce shewed them ready to light vppon the westerne Babylon and the Romish Antichrist together with the swarme of Locusâ—es and troupes of Monkes and Fryers with other their irreligious orders Your Abbot Barnard complayneth Non omnes sunt amici sponsi quos hodie sponsae hincinde assistere cernis They are not al friendes to the bridegroome whome nowadayes thou seest on ech side to assiste the spowse Againe all desire to be successours but few to be followers And to the Pope hée saith An other manner beside that of old is now in vre the dayes are now otherwise and men haue now other manners the perillous times are not nowe at hande but presently expired In an other place hee woondreth at the alteration in orders saying Quis in principio cum ordo cepit Monastious ad tantam creder et monachos mertiam deuenire O quantum distamus ab hijs qui in
disswadeth For he allureth and calleth none but onely sheweth it Yet Paule sayth I giue counsell neither doeth hee allure any but rather disswade and withdrawe while hee sayth euery man hath a proper gift of GOD neyther doeth hee counsell neyther disswade but leaueth it beetweene both Fyrst I note your malice in that you alleadge Christe and Paule as ioyntly alleadged by Luther whiche hee hath not doone Secondly in that yee deliuer not simplye his meaning expressed in these fearmes Playnely and Rather Lastly in that yee conceale his conclusion whiche resolueth the whole and layeth downe the right vnderstanding of the holye Ghoste according vntoo the exposttion 〈…〉 Luther writing It is as necessary for euery man that cannot containe to haue a wife as iâ— iâ—â—â— care drinke or sleepe What fault finde yée with this doctrine there is none that wroâ—te more reuerently of blessed wedlock and holie virginitie then Luther hath done In that place by you alleadged and in sundry other his learned discourses he intreateth of the soule and the faculties thereof he displayeth the bodie with the senses passions and affections of the minde the disposition inward and outward not forgetting diet rayment with other necessaries thervnto appertaining and amongst al with great modestie he layeth downe the necessitie of matrimonie for those that cannot keepe their vessels staâ—â—ch and 〈…〉 Nienthly yee bring in Luther saying All christians are as holy and as iust as the mother of GOD and as the Apostles were You haue practized so long to flaunder his person and falsifie his wordes that yée cannot leaue it he hath written not as you say but as followeth Because we are borne againe and in this newe birth become the sonnes and heyres of GOD wee are equall in dignitie and honour with Saint Paule Saint Peter and the blessed virgine and all the Sayntes We haue the same treasure of GOD and all good thinges as largely as they For it behoued that they shoulde bee borne agayne as well as we wherfore they haue no more than any of the other Christians These woords doe not establish your imagination neither can yée grounde here that comparison For without derrogation to any of the Saintes bée it spoken all y â— beléeue rightlie in Christ Jesu are borne againe are become the sonnes and heyres of God are the blessed of the father they shal follow the Lambe whither soeuer hée goeth shal receiue their pennie in the life to come as well as y â— blessed Uirgin the holie Apostles or any of y e saints of God alredy departed to rest But as for their special graces namely y â— Mary should beare Christ that Paule should be a choseÌ„ vessel so extraordinarily be called by a voyce froÌ„ heauen y â— Peter with the rest of y â— Apostles should haue the holie Ghost in the forme of slrrie tongues rest vpon them w t other rare gifts we learn to humble our selues not to stand too high in our own conceites to imbrace y â— measure of faith which y â— Lord hath geueÌ„ vnto vs. For euery one hath a proper gift one thus another thus One hath fiue talents an other two another one The summe is this Mary the Apostles all the Saintes and faithful people of God eyther alreadie praising God in the triumphant church or presently in the flesh and congregation militant waiting for the bridegroom to enter into the celestial Ierusalem are partakers of that one only sacrifice offred vpon the crossr for the saluation of mankind haue no righteousnes neither merits of their owne but are al equallie saued by the righteousnes merits passion of Christ Iefus This is the doctrine of y â— catholike church this hath Luther taught this teach we and none other This is christian humilitie w tout comparing of graces But to let passe your slanders seeking to discredit al by the doctrine of one if yee could haue found him to haue erred I will not speake of that erroneous doctrine where some of your side holde simple fornication to be no mortall sinne some maynteine the the stewes and curtezans of Rome some haue dispensed with incest and murther some holde of Thomas some of Scotus some of Occam some of Lombard and other some with the saying Hic non tenetur Magister your recoÌ„ciling of writers your patching of canons your iumbling of decrees your iarring of glosses with infinit enormities concerning priuate persons sole opinions We néed not ouer busie our selues to worke your discredit by disgracing som perticuler writer of your side seing y â— there is no lewd opinion amoÌ„g you but hath infinit fauourers nay we may truely say of you with the Prophet From the sole of the foote to the crowâ—â— of the heade there is no health Your profession is but a 〈…〉 or lâ—â—pe of all abhomination Or wee may saye with Petrarcha Rome is a temple of errour and a schoole of heresie One thing heere I may not let passe which you lastly and in the tenth place haue annexed vnto your collections out of Luther I meane your storie of the Diuell You dealt fauourably with him you made vp the diuels messe with the coÌ„panie of Lindan Godens Claudius de Sanctes you bring in Hosius with salt and spoones and bearing the candls when Luther as yet say went drunke to bed The summe is this all you together with Satan haue conspired against Luther disâ—râ—diting his life his doctrine his death As for his life â—nce hee sincerely embraced the Gospell none of you no not one shalbe able in truth to stain him his doctrine is knowne vnto the world his great tomes and godly labour is to be seene as for his ende he died in his bedde being thréescore and thrée yeere olde or there about in the yeere 1546. the. 18. of Februarie His sicknes whereof hee chiefly complayned was the oppression of humours in the Orifice or opening of the stomacke which of a long time had troubled him There were then present in the chamber at his departure his thrée sonnes Iohn Martin Paule with Ambrose their schoolemaister There was Doctor Ionas there was also Albert earle of Mansfield with his wife and diuerse others that loued him well These as they haue done heretofore so will they be witnesses vnto the posteritie and geue euidence also at the day of iudgement against all those that discredite his person deface his doctrine After sundry godly meditations he gaue vp the Ghost with this prayer My heauenly father eternall and merciful God thou hast made manifest vnto me thy deare sonne cut Lord Iesus Christ I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniutie afflicted Draw my soule to thee I commend my spirite into thy handes thou hast redeemed me O GOD of trueth God so loued the world that he gaue his onely sonne
that all those that beleeue in him should haue life euerlasting Such was the godly death of Luther As for Ignatius Layola the founder of your secte I finde that hee was giuen to nouelties and vnstablenesse in religion caryed away as â—â— Paule saieth with euery puffe or blast of vaine doctrine I finde that hee â—â—braâ—td superstition and Idolatrie being marked with the Character of the beast in the Reuelation and licenced to buy and sell traditions and to traffique in the kingdome of Antichrist Touching any good y â— he did or any soules y â— he geined or any sound doctrine that hée deliuered vnto the people of God I finde no mention And now vnto that which I haue especially determined with my selfe I am to display for the furnishing of your Banner the doctrine which your societie generally establisheth the which you as yée say vnder the Banner of obedience doe so we abroade The poynts being many the labour great and my leasure small I will not wearâ—e the Reader with tedions discourses and autorities of men but wade in the holy scriptures so farre 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 vrged there to giue the Reader to vnderstand that it is the deuise and inuention of man and therfore as easily consuted as confirmed I finde in your workes as followeth 1. The Iesuites doctrine HOly scripture is a lame maimed and vnperfect doctrine Again holy scripture in the very same doctrinâ— and precepter which it containeth and setteth forth is as it were a nose of waxe not yeelding any certaine or imoâ—able sentence but such a one as may be drawne or wrested afterwhat 〈◊〉 ye will Censur Colon Andrad Orthod Explâ—â— Lib â— pag. 104. 105. 106. Againe Thou shalt finde many thinges which cannot bee s◠〈◊〉 by 〈…〉 of the holy scripture but that they 〈…〉 of the Church o◠〈◊〉 〈…〉 pag â—0 Againâ— To depriue hâ—â—y scripture of the testimonies of traditions and authoritie of the Church is as much as may be to ouerthrow holy scripture to caâ—t downe the chiefest 〈◊〉 thereof and â—o bring â—â—e whole fayth into open periâ— Pag. 8â— the same 〈…〉 that which others 〈◊〉 The 〈…〉 the Fathers of Coleâ— finding 〈◊〉 places in holy scripture the true sense wherof could not easily be gathered but that euery one might wrest it â—â— hiâ— plesure they I say haue by a most 〈…〉 of wax and Pigâ—â—â—â— called it â— leadeâ— rule pag 〈◊〉 He yéeldeth a reason of their doinges 〈◊〉 they dâ—â— it for two causes The one for the vncertâ—intie of the sense the other because that Heretikes wrested the same and in an other place The catholike â—ayth is not to bee strayned and limited within the bondâ— of holy scripture that we may imbâ—ace and beleeâ—e nothing which is noâ— written in holy scripture For al that the christian saith beleeâ—eth and religion honoureth is not contained in holy scripture Pag. 126. 1. The Catholikes doctrine HOly scripture is a perfect sound sufficient absolute doctrine The doctrines precepts therin cotaiâ—ed are sure certeine It contayneth al things necessarily to be beleeued to saluation The Patriarkes Priests and Prophets deliuered nothing to the people but that they were commaunded by the holy Ghost the Prophetes begiâ—ne with The word of the Lorde the vision which God shewed c. Christ the sonne of GOD affirmed that hée spake nothing of himselfe Paule glorieth that he was called to be an apostle not of men neither by man but by Iesus Christ y â— he preched not himself but christ cruciâ—ied no new doctrin but y â— which god had promised by the Prophetes Peter saieth Prophecie came not in old time by the will of man but holy men of God spake as they were moued by the holy Ghost Wee followed not deceiueable fables when we opened vnto you the power and comming of our Lorde Iesus Christ For all doctrine to bée edified for all doubtes to be resolued and abuses to bée reformed God would haue vs to haue recourse to his word Unto the Pharises it is sayd you erre not knowing the scriptures Will not my people saieth the Lorde enquire at their God will they not haue recourse to the lawe and testimonie Abraham woulde haue the rich mans brethren receiue Moses and the Prophets and heare them Christ conuinced the deuill with scripture hée defended his Disciples against the Pharises by scripture After his resurrection hée rebuked his incredulous Disciples opening vnto them throughout the scriptures all that concerned him In the law prophetes and psalms the sufficiencie perfection therof appeareth in y â— it is called the fountain of wisdom the word of truth the words of euerlasting life y â— lead into al truth SolomoÌ„ saith in the person of God al the words of my mouth are righteous ther is nothing lewd or froward in theÌ„ they are al plain to him that will vnderstaÌ„d straight to theÌ„ that would finde knowledge Againe All the wordes of God are pure and he is a shield to those that trust in him Saint Paule saieth The worde of GOD is liuely and mightie in operation and sharper then any two edged sword and entreth through eueÌ„ vnto the deuiding a finder of the soule the spirit of the ioynâ—es and the 〈◊〉 and is â— disâ—â—rner of the thoughtâ— and the inteâ—tes of the 〈◊〉 The Authour of the 〈◊〉 of Wisdome writeth Thy word O Lorde healeth all thinges Now are ye cleane saieth Christ through the word which I haue spoken vnto you The Prophet Dauid is full of testimonies tending to the confutation of the Iesuiticall sect The way of GOD is vncorrupt the word of the Lord is tryed The lawe of the Lorde as the Septuagintes tranâ—â—ate it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnblameable or perfect conuerting the â—oule The Testimonie of the Lord is sure and giueth wisdome vnto the simple The statutes of the Lord are right and reioyce the heart the commaundement of the Lord is pure and giueth light vnto the eâ—es by them is thy seruaunt made circumspect In Syrach wee read A man of vnderstanding walketh faythfully in the law and the law is faythfull vnto him O Israell we are blessed saieth Baruch for the things that are acceptable vnto GOD are manifest vnto vs Iesus sayd vnto the â—ewes which beleeued in him if ye continue in my word ye are verely my Disciples and shall know the trueth and the trueth shall make you free S. Paule exhorteth Tymothy to continue in the doctrine deliuered him For in doing this saieth hée thou shalt both â—aue thy self and them that heare Again Thou hast knowne the holy scriptures of a childe which are able to make thee wise vnto saluation through the fayth which is in Christ Iesus For the whole scripture is giuen by the inspiration of God is profitable to teach
of heauen 8. The Iesuites doctrine THE regenerate in this life are able by their workes to attayne vnto the perfection of the Law Censur Colon. Andrad Canis Agayne Whosoeuer shall say that the commaundements of God to the man that is iustified and in the state of grace are vnpossible to be fulfilled let him be accursed Concil Trident. sess 6. canon 18. 8. The Catholikes doctrine THE regenerate in this life cannot by their works attaine vnto the perfection of the Lawe but are found iust before God onely by fayth in Christ Iesus who of God as S. Paule sayth is made vnto vs wisedome and righteousnes and sanctification and redemption Wee know that whatsoeuer the Law sayth it saith vnto them that are vnder the Law that euery mouth be stopped and all the worlde be culpable before God Therefore by the workes of the Lawe shall no flesh bee iustified in his sight As many as are of the woorkes of the Lawe are vnder the curse For it is written cursed is euery one that continueth not in all thinges which are written in the booke of the Law to doe them and that no man is iustified by the woorkes of the Law before God It is euident for the iust shall liue by fayth Whosoeuer yee bee that are iustified by the Lawe yee are fallen from grace For if Abraham were iustified by woorkes hee hath wherein to reioyce but not with God For what sayeth the scripture Abraham beleeued GOD and it was counted to him for righteousnes Nowe is it not written for him onely that it was imputed to him for righteousnes but also for vs. The Israelites beeing ignoraunt of the righteousnesse of GOD and going about to establishe their owne submitted not them selues to the righteousnesse of GOD for Christe is the ende of the Lawe for righteousnesse vnto euery one that beeleeuâ—â—h Againe the wisedome of the fleshe is not subiecte to the Lawe of GOD neither in deede can bee Our sauiour sayde vnto the Iewes did not Moses giue you a Lawe and yet none of you keepeth the Lawe The like hath Saint Paule to the Galathians They them selues which are circumcised keepe not the Lawe Peter sharply rebuked the Pharises which thrust in among the christians the obseruation of the Law and the confidence reposed in the righteousnes which they thought came thereby saying Why tempt ye God to lay a yoke on the Disciples neckes which neither our fathers nor wee were able to beare For wee beleeue through the grace of the Lord Iesus Christ to be saued aâ— they doe The like hath Saint Paule in a large discourse among other thinges saying of Iesus Bee it knowen vnto you men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all thinges from which yâ— could not be iustified by the Law of Moses by him euery one that beleeueth is iustified It is of his fulnes as Iohn sayeth and not of our owne that all wee haue receiued He is the fulfilling of the Law for righteousnes vnto euery one that beleeueth 9. The Iesuites doctrine NOT onely in morall affayres and ciuill actions hath the will of man much sorce but also in matters appertayning vnto saluation so that man can doe nothing vnlesse his will be yelding prompt and readie to receiue the grace of God Censur Colon. Canisius Catechis Andrad Orthodox explic lib. 4. Agayne Whosoeuer shal say that the free will of man after the fall of Adam is lost and extinguished or that it is a thing hauing a bare title or rather a name without the thing and last of al brought into the church as a figment of Satan let him bâ—e accursed Concil Trident. sess 6. canon 5. 9. The Catholikes doctrine NOT onely in morall affayres and ciuill actions tending to good hath the wil of man little force but also much lesse in matters appertaining vnto saluation so that man can doe nothing that good is vnlesse his will be tempered by the spirit of God to yeeld made prompt and readie to receiue the grace of God No man sayth Christ can come vnto mee vnlesse the Father whiche sent me doe drawe him Agayne sayeth hee vnto the Iewes Therefore sayde I vnto you that none can come vnto mee vnlesse it bee giuen him of my Father Saint Paule saieth No man speaking by the spirite of GOD calleth Iesus exâ—â—rable Also no man can saye that Iesus is the Lorde but by the holye Ghoste Iohn the Baptist tolde the Pharises that weeâ—dred at the dâ—oinges of Christ A man can receiue nothing except it be giuen him from aboue Then let no man bragge neither of will neyther of woorke For what hast thou sayth Sainte Paule whiche thou haste not â—â—câ—iâ—â—d if thou hast receiued it why doest thoâ— glory as if thou haddest not receiued it This haue I found sâ—â—â—â— Solomon that GOD hath made man righteous but they haue sought many inueâ—tions He that made man from the beginning left him in the power of his counsell and gaue him his commaundementes and preceptes he layâ— before him water and fire life and death man chose the woorst yeelded vnto the woman whome the serpent had woon lost his integritie was expelled paradise and inioyned in miserie to till the earth and in the sweat of his browes to eate his bread His power to reach his hande to the tree of life was cut of his libertie of walking in paradise was by his fall stopped his giftes corrupted and himselfe together with his posteritie became the slaues of Satan being brideled with the â—urâ—e of sin So that nowe we confesse with Ierenâ—ie O Lord I know that the way of man is not in himselfe neither is it in man to walk and to direct his steppes Euery good gift and euery perfect gift is from aboue Not I saith S. Paule but the grace of God which is within me Againe Thus I liue yet not I but Christ liueth in mee Not the good which I would doe I but the euil which I hate that doe I. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Neither is he that plantâ—th anything neither he that watereth but God that giueth the increase O generation of Vipers saith Christ vnto the Pharises How can you speake good thinges when ye are euil Can the Blackâ—â—Moone change his skinne or the Leopard his spottes then may ye also doe good that are accustomed to doe euill saith the Lord. The steppes of man sayth Solomon are ruled by the Lorde howe can a man then vnderstand his owne way Againe The kings heart is in the hand of the Lorde as the riuers of waters he turneth it whither so euer it pleaseth him Therefore is it that the Church calleth most humbly vpon the Lord saying Turne thou vs vnto thee O Lorde and we shalbe turned heale me O Lorde and I shalbe whole saue me and