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A77706	The Quaker-Jesuite, or, Popery in Quakerisme: being a clear discovery 1. That their doctrines, with their proofs and arguments, are fetcht out of the Council of Trent, Bellarmine, and others. 2. That their practises are fetcht out of the rules and practises of popish monks. With a serious admonition to the Quakers, to consider their ways, and return from whence they are fallen. / By William Brownsword, minister of the gospel at Kendal.	Brownsword, William, b. 1625 or 6.	1660 (1660)	Wing B5215; Thomason E1013_4; ESTC R208021	11,822	27

The Quaker-Jesuite OR Popery in Quakerisme Being a clear Discovery 1. That their Doctrines with their Proofs and Arguments are fetcht out of the Council of Trent Bellarmine and others 2. That their Practises are fetcht out of the Rules and Practises of Popish Monks With a serious Admonition to the Quakers to consider their ways and return from whence they are fallen By William Brownsword Minister of the Gospel at Kendal LONDON Printed by J. M. and are to be sold by Miles Harrison Bookseller in Kendal 1660. To all who hold the Truths of Christ and continue in Communion in the Ordinances of Christ within the Town c. of Kirkby Kendal Beloved THe respect I bear to your Souls the Truths and Church of Jesus Christ much endangered by the secret and unwearied actings of the Emissaries of Rome insinuating themselves and instilling the corrupt Doctrines of that Church into many in this Nation having the advantage of our lamentable differences and the toleration of all Sects not professing themselves openly to be Papists wherein they are so wise as to conceal their names that they may be the more taking in their Doctrines witness the Anabaptist Jesuite at Newcastle and the Quaker Jesuite at Bristol mentioned by Mr Prynne occasioned a late serious publique disswasive of you from the Church and Doctrines of Rome under what name soever and by whomsoever they were propounded to you and especially as they are propounded by the Quakers who as they are more active among you then other Sects so do their doctrines and practises more harmonize with Rome then others The charge of falshood against me by them hath produced this demonstration of the truth of what I had publiquely asserted which as I hope it will tend to settle you against their way so may it through God's blessing be a means to fetch back some who are ignorantly drawn from us into their snares In order to my attempt it will be necessary to premise what is Popery and what doctrines are Popish doctrines It cannot be denyed but that the Church of Rome doth still assert and maintain some truths concerning the Trinity Church Scriptures c. which are Catholick not Popish Doctrines owned not only by them but all the Reformed Churches together with the Eastern Churches It is not of these that we are speaking but such as are peculiar to that Church as apostatized from its primitive purity wherein she hath been still opposed in the Churches Confessions of Faith in learned Protestants disputes and in the sufferings of the Martyrs in Q. Maries days and which have had the Sanction of the Councils of the Pope and the pains and labours of Cardinals Jesuites and Priests for their defence against the Champions of Truth in our Churches In these doctrines which are peculiarly Romes do the doctrines of the Quakers conspire and may therefore be called Popery without falshood Again its requisite to shew what practises I mean I shall not rake into the common sins of Papists knowing that there may be found too much profaness in any Church or Society and that therefore these common vices cannot denominate a Papist but I shall only speak of such practises as are by the Reformed Churches charged upon them as theirs and are peculiar to those Orders amongst them which the Reformed Churches are strangers to I mean of Monks Hermites Nuns and the like These things being thus premised I come to my Parallel and first I shall parallel their Doctrines and then their Practises Papists affirm 1. THat all men have Grace sufficient to salvation given them the Pelagians before them did assert the same as Bellarmine shews Bellarm. l. 2. de Grat. c. c. 3. c. 5. and both they and himself urge for it John 1.9 which he explaining saith it must be understood of the light of Grace which no man at all doth want Bayly the Jesuite in his Catechisme affirms That Grace is not wanting to any man but man is wanting to that Grace that is doth not minde it obey it in which he is opposed by learned Rivet Rivet Cath. Oath Tract 4. Qu. 5. Concil Trid. Sess 6. Can. 17. The Council of Trent smites them with an Anathema who say only the Predestinate have Grace And if you would know what the Papists mean by this Grace Davenant will inform you that they mean That within them which enlightens their minde checks them from sin Davenant Determin Quest 49. and moves them to some good actions In this the Papists are opposed by the Reformed Churches in their Writings against them 2. That this is true The Council of Trent saith Can il Trid. Sess 6. Can. 18. if any man say that the Commandments of God are impossible to be observed by a justified man who is in the state of Grace let him be Anathema The Text 1 John 3.9 is urged by Bellarmine and he infers Bellarm. de justif l. 4. c. 11. Rhem. Annotat in Luc. 1.6 Baily ubi supra That if he sin not then he keeps the Law The examples of Noah Job Zechariah Elizabeth are urged by the Rhemists Bellarmine L. B. in his Right Religion evinced the Jesuite Baily in his Catechisme They all urge That Precepts and Exhortations to persection were vain if men could not be perfect here That God commands nothing impo●●●ble to men Bellarm. l. 2. de justif c. 7. and Bellarmine expresy saith If faith be not perfect in this life it can never be perfect 3. That this is their Churches Doctrine and Truth Bellarmine saith Bellarm. l. 2. de justif c. 15. in this ALL the Catholique Doctors agree That the righteousness whereby we are justified is a real inherent righteousness within us and not Christ's without us imputed to us and the words of the Roman Catechisme Catec Rom. Tract de Bapitsmo made by appointment of the Council of Trent are exceedingly observable which saith The Grace we have is not only that by which God remits sin but it 's a Divine Quality inherent in the soul and as it were a certain splendour and light which blots out all the spots of the soul and makes it clear and beautiful So Baily The formal cause of our Justification is that righteousness which God creates in us Ba●●y Catec c. de justif by which we are renewed in Spirit and purified from all sin And this saith he dwells in us and is given unto us freely And going on Rivet Cath. Orthod Tra. 4. Q. 1. 2. he scoffs at Calvin's and the Protestants as the Quakers do Philosophy That sin doth dwell in our souls yet God imputes unto us the righteousness of his Son and for that accounts us just His whole answer is well worth reading but too large to be here transcribed The Council of Trent decrees If any man say that men are justified either by imputation only or only by remission of sin excluding Grace and Love which is shed abroad in our

hearts by the holy Ghost and is inherent in them Let him be accursed And its worth observing upon what ground they reject imputed righteousness Bellarm. de justif lib. 2. cap. 7. Take it from Bellarmine If we can prove Faith Hope and Charity in this life to be perfect then there will be no need of an imputed righteousness 4. The same is affirmed by the Papists wherein they are opposed by the Protestant Churches Bellarmine urgeth divers Texts to prove it Bellarm. de justif l. 3. c. 14. as Ezck. 18. and Heb. 6. and divers instances as of Satan Saul Solomon Simon Magus and Judas which shew saith he that some that were truly good may so fall from their righteousness that they may be rationally believed to become reprobate And the Council of Trent Concil Trid. Sess 6. Can. 23. If any shall say That a man once justified cannot fall again or lose Grace and that he that thus falls was never truly justified let him be Anathema 5. The Papists say If a Pagan do what he can if he use the light of Nature aright or less evilly God will reveal to him Christ Divenant Determin Q. 49 1. Bellarm. de Grat. lib. Arb. lib. 1. c. 11. and will give him grace and faith and all other things necessary to salvation Bellarmine urgeth it as the Doctrine of the Council of Trent That they that live justly and soberly may attain a proficiency because God leaves not men till he be left by them See Molin de Elect. ex Fide praevisa pag. 329. 6. The same they affirm See the Citation of Bellarmine under the fourth head Rivet Cath. Orthod Tract 4. Q 9 Rivet bringeth in these denying the absolute Decree Joannes a Bononia Hicronimus Osorius Henricus Gandavensis Aureolus and other Schoolmen 7. Bellarmine saith The principal end of Scripture Bellarm. de Verbo De● l. 4. c. 12. is not to be a Rule of Faith but by giving us examples c. to help us in our pilgrimage and he shews they are not necessary 8. The Papists affirm the same Bellarm. de Verb. Dei l. 4 c. 9. Canus la Com. l. 3. c. 3. Greg. de Valent. Anal Fid. l. l. 5. c. 3. Bellarmine speaking of Traditions which are no where written brings in the Baptism of Infants as one instance the same is charged upon others and opposed by Dauenant Willet Philpot and Protestants generally in their vindication of the Sufficiency of Scriptures M. Baxter against Tombs pag. 238. brings in our Whitaker against Stapleton and Willet brings in the Churches of Bohemia Helvetia England to which he might have added others Willets Synops Contr. 12. Q. 5. 9. The Papists say That is is a meer Tradition of the Church So say the Rhemists Rhem. in Math. 15.9 Bellarm. de Verb. Dei l. 4. c. 7. Bellarmine pleading for Unwritten Traditions saith of the Lords day That it is not found commanded in the Scriptures and doth make it Typical as the Quakers do Bellarm. de cultu Sanct. lib. 3. c. 11. 10. The Papists are of the same judgement Rhem. in 1 Cor. 11 2● v. 27. on v. 24. iidem in cap. 10.21 The Rhemists call it our profane Bread and Wine a piece of Bread and a cup of Wine nothing but bare Bread and Wine profane naked and natural Elements void of Sacrament and all Grace a vain and detestable Table and indeed a very Sacrifice or a Table and Cup of Divels wherein the Divel is properly served and Christ's honour defiled and therefore all Catholique men if they look to have fellowship with Christ Rhem. in John 4.20 must deem of it as of Idolatry or Superstition and abstain from it and from all soc●●ty of the same It 's Calvin's Supper and his Bread and Wine is like at length to come to the Sacrifice of Ceres and Bacchus All which words I wish our Quakers would read and see what the Protestants answer to them 11. Papists say the same give our Ministers as bad language How doth Harding inveigh against Learned Jewel Willets first pillar of Papistry and the Reformed Ministry Take the Collection of his Invectives by Willet Who ever saw so impudent a man What shall I say to this fellow Fie for shame man a Minister of Fables a Minister of lies so ignorant so witless leud wretches Jewish heathenish shameless blasphemous Villains false Ministers false Harlots ye lye falsly yea ye lye for advantage ye are impudent lyers c. You are errant slanderers lyers How seems not this wicked generation to spring of the Divel ye falsly and wickedly lead the people ye are Apostates ye are Heretiques ye are impudent and rebellious children your Church is no other but the malignant Church and Synagogue of Satan ye are light Preachers wicked Vow-breakers leud lecherous Lurdens detestable blasphemers such is your divelish rabble backbiters slanderers accusers of the Brethren when were ever such thieves in the Church of God as ye are Yea Calvin Beza and Verone are call'd by them Reprobates What more ordinary then to ask us where our Church was before Luther And do not they allow women to administer Baptisme which Christ reserved to his Ministers as their work with the preaching of the Gospel as the Protestant Churches plead being backt with Scripture which commands a woman not to speak in the Church 12. They assert the same See Bellarm. lib. 4. de Rom. Pontif. cap. 4. Quakers affirm 1. THat all men have a light within them sufficient to convince of sin and to lead men to repentance and salvation if it be obeyed This is their Master-doctrine asserted in most if not all their books and in their teachings For it they urge Joh. 1.9 They frequently bid men minde the light within them and say That Christ hath lighted every man with that light which is sufficient See Nailors Salutation to the Seed of God pag. 15 16. 2. That there is a perfection attainable in this life whereby they are freed from all sin and from the body of death urging 1 Joh. 3.9 and the examples of Noah Job Zechary Elizabeth as having attained to this perfection and telling us that if we are not perfect in this life we can never be perfect and that God requires not of man what he hath not power to do 3. That we are justified by a righteousness wrought within us and by obedience Jam. 2.24 26. were lately urged by some of them for justification in the sight of God by obedience An eminent speaker amongst them in the hearing of multitudes asserted That that righteousness that was wrought by the power of God in the hearts of the Gentiles mentioned Rom. 2.14 15. is a righteousness whereby they were justified in the sight of God And Nailor opposeth the walking and working of God to that faith the Protestants teach and complains that now to witness good works is counted Popery Sal. p 5. and the doctrine of faith is

the work of the Divel And G. Fox p. 12. of Sauls errand saith Every believer is born of God and he that is born of God is justified by Christ alone without imputation this is charged upon them by the Ministers of Newcastle called The perfect Pharisee c. 4. That the Saints that have true Grace may fall away finally as Judas did who was a godly man till Christ gave him the sop and the Divel thereupon entred into him They urge Heb. 6. in it and Ezek. 18. This was affirmed to me by divers of them in discourse also in a writing of theirs which I have by me 5. That Pagans and Turks living justly and honestly may be justified and saved this was lately asserted by divers of them 6. That there is no absolute Decree of Election and Reprobation from Eternity See a late Confession of Faith by Burroughs 7. That the Scriptures are not the Rule This is charged on them by the Ministers of Newcastle 8. That the Baptism of Infants cannot be proved by Scripture 9. That one day of seven which we call the Lords day is no more then any other day and that it is without Divine Authority See a late Confession of Faith by Burroughs 10. That the Lord's Supper as administred in our Churches is common nothing but a bit of Bread and Wine They speak very scornfully and contemptibly of it 11. That the Protestant Ministers are not the Ministers of Christ Jesus They use the vilest language they can invent against us deny our Call say we came from Rome Had no Church before Henry the eighth that others may do the work of the Ministry as well as we even women 12. That some have the same Spirit of infallibility that the Apostles had Thus I have done with their Doctrine and come to parallel their Practises and shall reduce them to ten heads and trace them by the rules and practises of Popish Monks in whose Discipline our new Monks seem to be admirably instructed as will plainly appear by the following Parallel Monks practises 1. The Monks did the same according to the Rules of their Orders Cassian de Instit Monach l. 1. c. 5 It 's evident saith Cassian that those poor Hermites are admirers of poverty in that their austere life could not use any other then plain and mean apparel and in imitation of the Ninivites and John Baptist they used sackcloth saith Gazeus Gaz. in Cas 14. c. 5 Cass l. 1. c. 2 and this was according to the Orders given them Thus Saint Bennet in the Rules of his Order gives direction that their habit be vile and not costly Let the Monks garment be only such as covers the body and hides the nakedness and keeps out cold without vain trimmings The Council of Trent also appoints Gaz in Cass de Instit That these Regulars shall have such apparel as is sutable to a state of poverty they profess Cass de Inst l 4. c. 5 and that there be nothing in them superfluous and it 's directed and enjoyned concerning those who are admitted into their Society that when they are received they must cast off their former apparel and put on such plain apparel as is sutable to the Order that they may evidence that having laid away all worldly pride they have now embraced the poverty of Jesus Christ D●ony Areo. Eccles Hierarch l. 6 And the counterfeit Dionysius gives this reason of the change it signifies saith he our removal from the common li●e of worldly men unto perfection I might tell you of Francis Borgias General of the Jesuites Schot l. 2. de vit Borg who to shew his humility when as whole and new Breeches were offered to him he rather chose to wear his own which were patcht and torn This is reported by a Jesuite in his commendation 2. So did the Monks Cass de Instit l. 2. c. 10 When they are about their Solemnity there is so much silence amongst them that unless it be one that stands up though there be a multitude you would think there were none at all and further when they sit at meat Cass Gaz. Instit l. 4. c. 17 this Discipline of Silence is strictly observed and they sit so covered that they see nothing but the meat they have before them and if they want any thing speak not but make a mummering noise and this was according to Saint Bennets Rule who saith Let there be a deep silence at meat Which Rule was confirmed by Pope Innocent 3. and directions given for the special times or places of this silence amongst which meal-time was one And all this was in order to the attainment of Divine knowledge Thus the Abbot in Cassian Cass Collat. 14. c. 9 Let this saith he be first observed in order to Divine knowledge that thou impose a deep silence upon thy mouth for this is the first entrance into knowledge And de Turrecremata gives ten reasons of it which are mentioned by Gazeus in his Comment See Azor. Instit Moral lib. 12. c. 19. Q. 1. 3. So did the Monks Willets Syn. Papis p. 351 Moses a certain Abbot did so afflict his body with fasting and watching that for two or three days together many times he had no appetite at all to his meat neither could sleep Saint Bennet gives this in his rules That the Fraternity shall keep up the custom of Fasting in which they were oft times extraordinary Hi●r Porter in vit Gedr p. 477. Godrick the Hermit sometime would have continued fasting for the space of three whole days together and somtimes more 4. Ignatius Loyola Ra●idin Jes de vita Ignatii l. 3 c. 2. the grand father of the Jesuites and the Founder of their Order used to go somtimes naked besmeared with filth making himself a scoff to the beholders as is reported of him by a Jesuite For the obtainment of tranquility of minde saith the Abbot in Cassian we must use fasting Cass Collat. 1. c. 7 watching and nakedness of the body and he tells us That divers came to Abbot Anthony Coll. 2. c. 2 to enquire how to attain perfection and in discourse some prescribed fasting and others placed it in nakedness Sutably to those Jesuites who make that practise of Loyola a choice and singular example of perfection Cass Instit 1. 7. c. 25 So in the same Cassian it is said The Reins of Desire cannot be moderated and ruled but by the vertue of Nakedness Hence is that paradox A Naked Monk is Lord of the whole world Willets Syn. Pap. p. 351 It was the practise of the Monks called Flagellantes that they went barefoot in linnen shirts And thus in the lives of English Saints we read of divers going naked as to some parts of their bodies if not wholly naked 5. Cassian tells Cass Collat. 18. c. 5. That because of their disclaiming their Parents therefore they were called Monks Abbot

Abraham presses a mortification of affections especially towards parents and kinsfolk and Johannes Buzeus the Jesuite shews at large of this kinde of mortification And Gazeus urgeth the example of Mechetes the Monk Caz in Cass C●ll 24. c. 2 who having received Letters from his friends did not only refuse to read and answer them but immediately burnt them 6. So did the Monks Others were but Seducets men of the world they are so frequently called Perfect in Cassian that I shall not mention any place only if any desire to know how its perfection and what kinde of perfection See Coll. 1. c. 7. Gaz. Annot. 7. Monks and Nuns do the same See abundance of their Visions and Revelations in their lives Hierom Forter in life of Engl. Saints p. 363. written by Hierom Porter and in the Golden Legend As also their being whipt beaten for not hearkning to the motions they had particularly see this in the life of Elphegus a Benedictive Monk and in the life of Dunstan Life of Dunstan p. 461. where one not carrying towards him as was expected was struck with an horrible trembling over all his limbs A young Monk bellowed out fearful exclamations dreadfully fuming and foaming at the mouth But the Stories are many and too long to transcribe 8. So did the Monks Cass Consul A●t 25. in fine Cassander makes a sad complaint of them that they had turned Religion into a meer outward shew without substance and that these outward formalities have so much eaten Religion out of many of them that there is hardly to be found any where men of more licentiousness and wantonness then they are Cass Coll. 4. c. 20. 21. with Gaz. Annot. So that as Cassian and Gazeus shew though they changed their habit yet they retained their manners 9. The Monks did so Their way was a profession of poverty contempt of the world they inveighed against mens pursuit after the world and the love of it yet made the Profession of it a means unto higher preforment herein seigning himself dead with the Fox Mort. Prot. App. p. 591. that hereby he may more easily catch the pity as Bishop Morton speaks I have somtimes smil'd in comparing our Quaking Teachers and the Mendicant Friers to see how they imitate one the other These Mendicants were not to have Lands or Glebes or Tythes for these saith Azorius were Mendicants Azor. Inst Mon. l. 12. c. 23. who were maintained by uncertain beggery How then got they wealth I shall shew this by some questions and answers out of the said Azorius Might they not have possessions Yes If the Pope would but tacitely consent to it i.e. permit it their Consciences would allow it But were not these to beg from door to door for what they had Azorius saith No It 's enough if they live of what is put in their po●kets or begg'd for them by others But if Estates be left them may they not possess them Azorius saith No they cannot keep them but they may sell them and keep the money But how can the poor Franciscans do who are tyed by their Order not so much as to touch much less to receive money either by themselves or others Azorius again answers The Pope saith they may not have them to keep in their own hands but another may keep their moneys yet not in their name but in the name of those who gave it for them Notable subtilty and learned exactly by our English Monks who have their stock of money as the Jesuites in England have theirs for the maintenance of both their Popish Priests 10. The Monks saith Gazeus many of them through their ignorance and simplicity being drawn and through the Sophistry of Heretiques and Philosophers seduced fell into grievous errors and drew others into them caused great confusions in the Church and sad Tragedies From whom sprang the Euchaitae Originistae Eustathiani Massaliani Anthropomorphitae Joviniani Eutichiani Severiani and many others whose doctrines are some of them to be found amongst our English Monks Quakers practises 1. They lay much stress upon Mean and plain Apparel 2. They practised Silence especially at some times and laid much of their Religion upon it 3. They practise fasting much in their entrance upon this way and afterwards as a special means of spiritual knowledge c. James Parnel in Colchester Goal 4. They run up and down Naked though not constantly yet at some times 5. They cast off respect due to their Parents and Relations witness the complaints I have had of some of their parents against them One told Mr. W. of this Town that he came to him to disclaim that Brotherly relation he once had to him 6. They ascribe great perfection to themselves in their way calling all others The men of the world carnal and fleshly but they themselves are perfect 7. Quakers lay claim to Visions and Revelations boast of more inward spiritual discoveries then other men A Letter was sent to M. Ar. reporting a Vision from one of them Are sometimes grievously dealt with by evil spirits witness John Gilpin and George Baily the later of whom retains to this day some of that Satanical abuse while he was a Quaker 8. They place their Religion in meer circumstances and formalities leaving off Hatbands Ribands Lace keeping on the Hat Thouing persons c. but are wanting in the esteem of the true practise of Religion 9. They carry a shew of self-denyal abnegation of the world contempt of riches inveigh against the Ministers of Christ for having maintenance as if themselves and their Teachers had nothing yet thrive fast pay their debts make Purchases get good Estates wear of late rich clothes ride on high prized Horses who before were mean enough to hold anothers stirrop and have their stocks of monies out of which they receive when they have a mind to travel which I suppose they do when they want or would have money somtimes great and large sums 10. They are a seduced people active in seducing others being ignorant unlearned yet an importunate unwearied people compassing sea and land to make a proselyte yet not for themselves but for those Scphisters of Rome whose Factors they are I have now I hope made it evident that the hand of a Jesuite is in the Quakers Religion How could they else be so well versed in their most absurd Doctrines How could they answer so exactly their Monkish Rules and Practises They could not learn them without a Teacher I will conclude with a re-inforcement of my Disswasive of you from their Doctrines and Practises They are from Antichrist therefore avoid them This it self will I hope prevail with you yet I shall add a few considerable Reasons to it to imprint a deeper hatred in you against their way 1. They are miserably divided amongst themselves about their Principles differing not only one from other but from himself On the thirteenth day of this moneth five of