Romish Jesuites are it is sayde Woebe vnto you for ye haue taken away the key of knowledge yee entred not in your selues and them that came in ye forbad As much to say ye haue taken away the woord of God yee neither opened it your selues neither suffered others to reade it God commaunded Moses saying Thou shalt reade this law before all Israell that they may heare it Gather the people together men women and children and thy straunger that is within thy gates that they may heare and that they may learne As the Lord had commaunded Moses his seruant so did Moses commaund Iosua so did Iosua he left nothing vndone of all that the Lorde had commaunded Moses Among other thinges appertaining to the king it is sayde The king shall write him this law repeated in a boke by the priestes of the Leuites And it shall be with him and he shall read therein all the dayes of his life that he may learne how to feare the Lord his God The nobles of Thessalonica being Lay men are commended for their readinesse in receiuing the faith they turned their bookes and searched the scriptures to see whether the things were so aâ— y â— Apostles preached The Quéene of Candac Chamberlain being a Laie man read the Prophet Esay in his Charriot â—â—â— the word of Christ saith S. Paule to the Collo sâ—aâ—â—â— dwelt in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songes Unlesse they reade and learne how shall they be able as it is commaunded to teach their sonnes and nephewes I would not haue by this my discourse any abuse surmised neither libertie graunted with vnwashed handes to handle the misteries of the great God but with al godly â—eare and reuerence to reade his woord In respecte of all generallie it is easie too bee vnderstoode though some haue lesse capacitie fewer talents then some other there is for euerie man to apply vnto that measure of faith which he hath giuen him therfore none to be barred from the reading of the same 4. The Iesuites doctrine WHatsoeuer repugneth the lawe of GOD is not sinne Censur Coâ—on Andrad Orthodox explic Lib. 3. pag. 1â—4 Againe Whatsoeuer passeth the boundes of Gods lawe no man doubteth but that it is euil yet all that is not sinne Pag. 138. 4. The Catholikes doctrine WHatsoeuer râ—pugneth withstandeth or is contrary vnto the law of God is sinne By the lawe sayeth S. Pouls commeth the knowledge of 〈◊〉 Againe sinne is not 〈◊〉 â—â— here there is no laâ—â— In an other place I â—â—â—â—â— not sinne but by the lawe â— finde then by the lawe that when I would doe good euill iâ— present with mee Saule is cast away from the Lord from being 〈◊〉 because hée transgressed the commandement of GOD. The man of God for â—ating bread where hée was forbydden was deuoured of a Lyon Ionas was swallowed vp of a â—â—he for flying from the face of the Lorde God sendeth plagues and punishmentes for sinne Saule Ionas â—â—â— the man of GOD were plagâ—â—â— then doeth it follow it was for their sin Again their punishmeÌ„ts were for transgressing repâ—gning the lawe and commaundementes of GOD. Ergo the trasgrâ—ssing and repâ—gning of the law and commandements of God â—◠〈◊〉 by induction gathering the perticular traÌ„sgression from one to al the rest wée may generally conclude all whatsoeuer repugneth the law of God is sinne As it is sayde by Samuel vnto Saule Transgression gression is wickednesse and Idolatrie Saint Iohn saieth Whosoeuer committeth sinne transgresseth also the law for sinne is the transgression of the law Saint Iames saieth If ye regarde the persons ye commit sinne and are rebuked of the law as transgressâ—nrâ— The Lord spak vnto Moses saying speake vnto the children of Israel when a man or woman shall commit any sinne that men commit and transgresse against the Lorde c. Then they shall confesse their sinne God is wroth with such dealing then must it néedes follow that it is a grieâ—â—â— sinne Heare O earth saieth the Lorde Beholde I will cause a plague to come vppon this people euen the fruite of their owne imaginations because they haue not taken heede vnto my words nor to my lawe but cast it out What shiftes soeuer may bée vsed of our aduersaries for the defence of their aforesaide opinion they are not to bée tollerated for so much that it inâ—erreth a kinde of loosenesse and a retchlesse consideration of the law and commandements of God 5. The Iesuites doctrine THis properly is called sinne which of free wil and wittingly is committed Againe sinne is so voluntarie if will were not it were no sinne Censur Coâ—on Andrad Orthodox explic Lib. â— 5. The Catholikes doctrine THis is not only called sin and that properly which of free wil and wittingly is committed but also that which through errour ignorance is done followeth the corrupt nature of man I wil not staÌ„d vpoÌ„ y â— blind distinctioÌ„ of nature persoÌ„ but coÌ„sider of sin according vnto 〈◊〉 thereof as the holy Ghost hath deliuered the same vnto vs. Dauid in great humilitie and no losse confidence had in his redeemeer saydee I was borne in iniquitie and an sinne hath my 〈…〉 to â—â—â—â—â—ed mâ—◠〈◊〉 â— Who can vnderstand â—â—â— faulâ—â—â— O cleanâ—e mee from my secret faults remember not the sinnes of my youth neyther call thou to memorie my rebellious ignoraunces In the lawe of Moses it was commaunded that if any 〈◊〉 ought of ignoraunce against the 〈◊〉 â—â—â— his ordiâ—â—â—â—â— there 〈◊〉 bee â—â—â—â—â—â— and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Priest therewith should make an attoueâ—â—â—â— Can there bée a greater or to bée tearmed a 〈◊〉 proper â—â—â—â—e then to put the Lord â—â—â—â—â— to â—â—â—â—â— â—◠〈◊〉 〈◊〉 â—â—â— â—â—â—â— persecute â—â—â— in â—â—◠〈◊〉 â—â—◠〈◊〉 〈◊〉 〈◊〉 posted with letters 〈◊〉 〈◊〉 â—◠〈◊〉 〈◊〉 it 〈◊〉 of ignorance and vnwittingly O Father for giue them saieth Christ for they knowe not 〈◊〉 they 〈◊〉 The same doeth Peter 〈◊〉 〈◊〉 〈…〉 〈◊〉 I know my brethren that thorow ignoraunce ye did it as did also your gouernors â—â—â—nd your lyueâ— therfore turne that your sinnes may be put away Paule confesseth it of himselfe that hée did it 〈◊〉 and doubteth not of pardâ—n Wée are all by nature the children of wrath yet will you not confesse that the corruption of nature is voluntary and witting Againe by the offence of one originall sinne it came on all men to condemnation neither yet wil â—â— say that the same is voluntarie or witting Wherefore wée cannot denie but that y â— it is properly â—â—â—â—â—â—â—â—â—◠〈◊〉 〈◊〉 is â—â—â—ieâ—â— to wrath deserueth 〈◊〉 and 〈◊〉 matter for the â—â—ry fornace of hell and the worme of conscience to grâ—we vpon 6. The Iesuites doctrine COncupiscence or lust which remayneth in the regenerate though it repugne the lawe of God yet is
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
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
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