An Answer to a Seditious Pamphlet

To the Reader.

THe Lord hath many ways to bring the enemies of the Gospel to the love thereof. Especially he requireth of us the defense of his truth, and earnest prayer that such defense may reform the judgment and conscience of the adversary. For though there were will and labor for the truth on both sides (which is to be wished) yet it is not in him that willeth, nor in him that runneth; but in God that showeth mercy. This mercy we must pray at God's hand, that our planting and watering may receive of him daily and great increases. Therefore, good reader, when this small, or any great defense of the truth cometh to thy hand, rejoice that the truth is defended, that error and vanity is discovered: but join with that joy a care to have him brought into the way of salvation, which either ignorantly or willfully wandreth from the same. Hate his errors, but in compassion pray for his reformation. Who knoweth whom and when the Lord will call? Moreover when thou seest the diligence and boldness of the enemies so great in repairing the ruins of Babylon: pray also that we marking what wisdom they have in their generation, may the rather be provoked to greater diligence & might infinishing the walls of Ierusalē. Last of all let us as many as profess the Gospel, bring forth fruits worthy of the Gospel, least the Papists on the one side, and the godless family of self-love on the other side prevail more and more against the truth, for a just punishment of our sins in contemning the Gospel, which by doctrine with discipline, and by mercy with justice must be maintained, and bring forth fruit to the glory of God, and the peace of his Church forever. Amen.

An answer to a seditious Pamphlet lately cast abroad by a Jesuit.

A Lbeit the questions of religion, which the Papists hold, have been by them already from time to time maintained with all their judgment and learning in their public writings, and are also in writing sufficiently answered, to make all men see the truth, that do not willfully shut their eyes against it: yet notwithstanding, as Africa is said still to bring forth some new monsters, so the schools of the Romish church are continually occupied in forging some new misshapen arguments and instruments against the Gospel, esteeming it great service to their general Prouost, to be still in the challenge, though they receive no honor in the field: still to cast out their darts, though they be beaten back to the wounding of that head, they would most defend.

Hereupon it cometh that one Edmond • ampion, a principal champion belike of y ^e • opish religion, flying far from the field some years past for want of armor, is now • returned with furniture out of Germany and Boeme, from Rome and other places, & maketh, he one alone, like another Golias, y ^e challenge, wherein whole armies heretofore have had as great overthrows, as ever had the Philistines by the arm of God fighting with Israel.

This Coronell doeth by a pamphlet most vnsittingly writ̄ as to her Majesty's most honorable privy Coūsel, & more vnsittingly scattered abroad, require disputation before all, and with all: and having in deed small hope to prevail, and in truth little will to come to the trial (for he cannot but see the heavy hand of God against him & his cause) yet he hath a purpose to disturb all by the very proclaiming of this spiritual fight, and by giving aim to them, that in the same league attempt otherwise more dangerous matters against the state.

These letters coming to my hand, after I had read them, and considered his insolent vaunts against y ^e truth, joined with words pretending great humility, his protestation of zeal to save souls, delivered with matter that draweth them into damnable heresies, I expected a present issue by his personal answer, before them to whom such causes appertain. But not understanding of any such issue, and finding the letters to be more and more spread as Libels, abusing the name and holy authority of the Counsel, and that they prepare inconstant minds to the mislike of religion, and desire of Popery (which plainly appeareth to be the practice of the Champion in scattering them) I thought it my duty to answer the same, in respect of the public injury offered to religion, with all humility offering this answer, or further proceeding with the said Libell, to their honors most wise consideration.

But before I come to y ^e particular points of his letters, I am shortly to touch y ^e chief and only matter therein pretended: which is a desire to have a disputation granted, or solemn audience for some sermons to be made in the maintenance of the most worthily abandoned Popish religion.

This petition seemeth to all Papists needful, & I cannot blame thē, for it would do them good to obtain, if it were but a question for somewhat, who have right to nothing. But I would wonder, if any which profess the Gospel should now look for a disputation, to answer every vain challenge, & that after so many & blessed years, wherein error hath every way been confuted, & the truth established. For our partes, we are so assured of the manifest truth, that we make no doubt thereof. For their parts, if they sought conference in a good conscience, & with a desire to learn, it were necessary to regard their desires, & to relieve their conscience. But returning into the lande, with ungodly vows and obstinate minds to persist in their errors, and having hope with their maskes to deceive many, it is meet to keep them as far from doing harm by their lies, as they withhold themselves far from receiving good by our truth. For to our profession they mind not to be brought, they are votaries to the contrary. What then shall we gain by disputing with them, when they will not be gained to the truth? To our selves already through the great mercy and power of God and his word, we have by disputations made great gain within the realm and abroad, and the same gain increaseth to the saints of God, with increase of sorrow and lamentation to all that yet have traffic with the whore of Babylon. Moreover in this disputation to overthrow the chalengers by the word (as often their masters have been, and they easily may be) what great victory can it be over two or three of the last & least in y ^e quarrel? They make accompt to gain nothing indeed, yet by false report of some that stand ready pressed, to post away y ^e news of victory, before there be a stroke stricken, they may win some piece of their desire. Also they think it some profit, only to bark against y ^e truth. But whē Rabshakeh came from Babylon, and blasphemed at the gates of Jerusalem, good Hezekiah following the rule of Solomon commanded, saying, Answer ye him not. And I pray you, who of us would in the things of this life yield to an evil minded man, that he should enter an action for the things, whereof we have the right and quiet possession? But here the pretensed Catholics are wise in their generation. For when did they grant to a free disputation, or to have any sermons made by them of the religion, but being enforced thereunto? Yea, at this very time, howsoever this Champion and some others challenge and call for disputation, yet their forerunners, and fathers in Popery refuse the same. With what forehead then can these Jesuits demand of us, that themselves will not grant? Or seeing it hath been granted at Auspurge, and at Poissy and else where, and they gained nothing by the grant, why should they call the Ministers to an unorderly disputation, from their ordinary charge: wherein beside other duties of their ministry, they soundly confute by the plain word of God, as occasion is offered, even the chiefest arguments that the enemy can allege? As for the trial these Jesuits will make, it shall be w ^t false weights, and measures, which are an abomination to the Lord: while, after their custom, they dispute with unlearned and peevish distinctions, false arguments, absurd interpretations, plausible notwithstanding to them that have a forestalled judgment against the truth. But S. Paul warneth us to avoid thē that trouble the Church with such disputations and contentions. For it is evident that the purpose of these Jesuits is but to cast in matter of grief to the godly, when they see so bold enterprises of the enemy, not at the walls of the city, but even in the market place: and, as by a blasing star, to prognosticate some further matter to the Papist and time seruer: but most of all to disturb the peace of the Church, and to make the people stagger in religion, as many of them, as by diligent hearing of the word have not attained to the certain love of the truth. Nevertheless, although I think it inconvenient in a settled estate, to have the truth of God, and her Majesty's most godly proceedings called into disputation by these men, who are her alienated subjects, and in this manner against a singular peace: yet upon other circumstances, as disputations have been heretofore granted, so they may again. For not we, but the Papists refuse lawful disputation: not we, but they feel and confess that they get nothing thereby. The inconueniencie is that, which I note in the seditious practice of this man, and his confederates. Otherwise the common wealth hath more cause then y ^e Church to dread their forces. We seek not to esche we any snare they can lay: we fear not their evidence, or doubt of our own title. They have had and may have the liberty of their pen: if these Jesuits have anything that their masters had not, or which our fathers in the Gospel have not answered, let thē lay it down in writing w ^t true form of argument, (which is the most certain trial, & of greatest judgment) & in writing, by the grace of God, they shall be answered. For howe little we fear them, & howe much they fear us, it appeareth by that they suffer not a scroule of religion, or tending never so little that way, in any mans hand, but it is presently a matter for the inquisition. Yea, they withhold the very word it self. Whereas we find y ^t the very view of their outward Rome with her abominations, and the inward seeing into y ^t heart of popish religion, with her absurdities, have made many, as well gross Papists, as others indifferent between both religions, to stand resolved in the truth, and to acquaint themselves with the clear and comfortable doctrine of Jesus Christ, after the execrable superstitions of the Pope once thoroughly known.

But now to come to his letters, I find (to speak generally) that they have a preface to nine articles: the preface and articles being to the same purpose. For all is in effect thus much: that he hath taken a far & dangerous journey, boldly & plainly to offer himself a procter to maintain against all comers in disputation, at the commandment of the Pope, the Popish religion, & to confute the doctrine of Christ Jesus. This is the challenge. The promise is to persuade even Prince & people professing the truth, that they are in error: as if both Prince and people had not sufficient assurance of their faith: or the chiefest Papists did not from day today receive great overthrows both in disputatiō and writing. For (to the glory of God in the ministry of the Gospel be it remembered, and to the heart grief of all Romish Catholics) the Lord addeth to the true Catholic Church of his elect, great numbers continually: & to those that openly profess the religion, many notable cities, which lately were first in the zeal of Popery, and are now not the last of them that embrace the truth: notwithstanding so many arts and insolencies used to stop the course and increase of the Gospel. Therefore, if the Lord do not punish our contempt of the word we profess, what hope may our Chalenger have, that the Pope shall recover others, when he cannot keep his own, no not them that lately carried the canopie over his head?

In the preface, y ^e Jesuit reporteth his pilgrimage out of Germany and Boeme into England his dear country, at the cōmandemēt of his superiors y ^t sent him, where he giveth a note of his danger & of his obedience. But touching his obedience, it cometh to be noted afterward. As for his dangers, I see them not so great as he pretēdeath. For I dout not but he was well contented that this place fell to his lot: & that he waited a time to adventure himself, when there was, in his opinion, less danger then heretofore, & more hope of some golden day. But the man is come into this noble realm for the glory of God and the benefit of souls. What glory of God cā come by a man sworn to Antichrist against God's glory: sworn to the Council of Trent against the peace of this kingdom? What care of souls can he have, which would withdraw their food, & in enraged, & therefore would enrage others with y ^e cup of poison wherewith the whore of Babylō hath heretofore poisoned the princes of y ^e earth? What benefit of souls can poor souls look for at his hand, that in place of the most clear light of the Gospel, would bring in a greater plague of darkness, then that of Egypt? This is the effect of the Jesuits love which he would show to his dear country after so many years absence out of her sight.

Being now arrived, he keepeth his person secret, that he may underhand & safely sow matter of heresy & sedition: but by letters he maketh his purpose known with cunning speeches. Why he keepeth himself secret so long as he may, one reason is to avoid, that he would seem to make none accompt of: namely a just punishment of his contempts against y ^e law. Another reason is (as I said) to make way for the Pope privately, because he dareth not effect his message openlie. That he delivereth his mind in writing, not as a private letter in one copy, but as a public matter in many copies all abroad, it is to entertain sliding minds with vain hope: to cast some disgrace upon the causes of religion, & all by a promise of that which all the Jesuits in the world cannot perform, though this Chāpion alone doth undertake it. Such undertakers are like enough to overtake some simple ones, not yet cleansed from the dregs of Properie: otherwise it will be hard to prevail with men of understanding, whoever suspect them of bankrupting, that ask so much credit of their own word w ^t out any sureties. Thus it appeareth that this Jesuits promises, & craving credit to be believed in so great things, is but to withdraw many of her Majesty's subjects from the love of the Gospel, whereby they are taught to their own salvation: and consequently from regard of them selves, & from obedience to her Majesty's most noble and godly proceedings. Yet as if he did not mind this matter, he doth insinuate his own danger for well-doing: as if it were like, that, notwithstanding his close dealing, as much to keep himself as he may, this busy world might find him out sooner or later, and interrupt a busy fellow, & this watchful world would find him out for all his watchfulness. But I would this suspicious world would more suspect them that come to us in sheep's clothing, being inwardly ravening wolves. It is to small purpose that he layeth down the confession of the matter without presentment of the man. For if the mā were found, there is matter enough against him without his confession. Yet he would be accounted a good dealer, and to save his examiners from some labor when he shall haply be found and brought to examination. Nevertheless if in these letters all be not plainly confessed, that may justly be implied, then he hath not eased his examiners from the practice of their wit in finding out more dangerous practices concealed, then are those, which are here expressed to cloke the rest. It followeth to speak of his articles laid down directly, truly, resolutely to opē his purpose.

1 In the first he confesseth his calling, That, albeit unworthy, he is a priest of the Romish church, which he doth falsely honor with the name of the Catholic Church. Such as y ^e Church is, such is his priesthood also: the Church Antichristian, & the priests thereof ministers of Antichrist, taking upon them against the manifest word of God to offer up a sacrifice for the quick & dead. An intolerable blasphemy against the all sufficient sacrifice of the Lord Jesus, offering him self once for all & forever. But, to judge an evil servant by his own mouth, he that is unworthy of so foul a priesthood, what shall he be worthy of? Not by the great mercy, but by the just judgment of God worthy of that that is worse: worthy of a place among the new and detestable Jesuits.

In this place, because these scorpiōs, y ^e Jesuits are vnknowē among us in England, I have occasiō to speak of thē, y ^t y ^e godly may take heed of their leaven, & that their lovers may justly be ashamed of such love. The Jesuits are a kind of Regulars professing obedience to y ^e Pope & their General, at whose sending they must forsooth of free cost preach, wheresoever they be sent. They had an obscure cōceptiō about five & forty years past, not long after y ^e restoring of the Gospel, one Layolas a Spaniard being the father of thē. But they had not their full creation & commission, till within these thirty years by Pope Paulus quartus. Before that time all Friers professed the rule of someone Frier, as the Frāciscans the rule of Francis, the Dominicans, y ^e rule of Dominic, or someone such like Patrō. Afterward when evil colors bewrayed thē selves at a good light, & the preaching of y ^e Gospel brought popish orders into open judgment, then many papists were ashamed, y ^t there was not an order after an honest name, whereupō some boldly aduētured to borrow y ^e holy name of Jesus, & called thenselves the society of Jesus, or Jesuits. Now it was not so vile a thing before, to name thenselves by some base & beggarly frier, but it was afterward more haughty pride, whē they presumed to abuse y ^e name proper to Jesus, at which name all the knees of all things in heavē & earth must bow down thenselves. This mighty & glorious name, these Jesuits bring in, to give credit to their weak & shameful order, reckoning y ^e Lord Jesus himself among Friers, withal making him but a Patron of the youngest company of Friers, & so to stand behind Francis & Dominick. These new Jesuits must be called y ^e society of Jesus, as if they alone were in the society of Jesus, & all other utterly excluded: whereas rather these Jesuits are excluded for their heresies, & they only included in the fellowship and body of Jesus Christ, which follow his doctrine, and have y ^e anointing of his Spirit, contenting them selves with the name of Christians, made to them expressly lawful and honorable by the word of God. Wherefore these that corruptly have called themselves Jesuits, may be called Jebusites, without offense to the Lord Jesus, & most aptly in respect of their dealings. As their name, so challenged to themselves, is absurd, serving them only to make a show of holiness, and to deceive the poor people: so their practices are yet more detestable. For they gather learning only, as the spider gathereth poison, that they may infect the heart & stomach of their disciples. And as good Physicians prepare a countrepoyson to save life, so these in a contrary course provide not a countre venom, but venom it self against the wholesome meat, even against the word of God, the food of our souls, whereby they are nourished & preserved into life everlasting. These Monkish Friers, or Frierly Monks (O heavy judgment of God) these Jebusites I say, from whose contagiō we have been free ever hitherto, they have lately aduētured into England, as skoutes to the Irish rebels, and prepare to establish again popish superstitions. But let us yet further examine these Jesuits, that plague all nations where they come, as the Frogs and Caterpillars of Egypt did. Our bastard Papists in England, that are neither true to us, nor faithful to their own side, would seem ashamed of many gross points in Popery, saying, they verily hold Images, Pardons, Praying to Saints, & service in an unknown tongue, as wicked things. But let thē & all true professors also know, that y ^e Papists hold Stephen Gardiners rule: Yelde but in holy water (said he to Cardinal Poole that blusshed at some enormities in popery) and yield in all. Thereupon Papists yield in nothing, howsoever our home Papists think or dissemble the matter. This is proved by the open dealing of the Jesuits: for there is nothing, be it never so impious, never so absurd, yea though in their own conscience never so contrary to truth & commō sense, but they defend it in a book written w ^t public consent, & called, y ^e Censure of Colen. Hitherto it hath been truly declared, y ^t y ^e Jesuits are wicked Monkish Friers, y ^t they labor for learning to abolish learning, that they overlay the nations where they come, that they defend all absurdities of the popish Church. But for proof of their absurd and blasphemous doctrines, out of a treatise concerning this matter, I have enterlaced their own words, as they are to be found in y ^e same book, & in other of their writings, adioining to every article of their doctrine, y ^e clean contrary doctrine out of y ^e word of God, as followeth.

1 It is not sin whatsoever is against the Law of God. Censure of Colen, leaf 44. Contrary to y ^e word of God. 1. John. 3.4. The transgression of the Law is sin.

2. Cōcupiscence remaining in the regenerate, although it be against the law of God, yet it is not sin properly in itself, or of it own nature. Cens. Col. 38. &c. in the handling of Canisius Catechism, leaf. 184. A contrary doctrine is taught by Christ, Mat. 5. 28. I say unto you, y ^t whosoever shall see a womā to lust after her, he hath already committed adultery with her in his heart.

3 The first motions of lust are without hurt of sin. Cens. Col. Fol. 54. 89. contrary to the tenth commandment, Thou shalt not covet. Exod. 20. 17.

4 The holy Scripture is a doctrine imperfect, maimed, lame, not containing all things necessary to faith & salvation. Cens. Col. fol. 220. contrary to that place of Paul, 2. Tim. 3. 16, 17. Al y ^e Scripture is given by inspiration of God, & is profitable to teache, to confute, to correct & to instruct in justice, that the man of God may be perfect, and thoroughly instructed to every good work.

5 The want of the holy Scriptures must be supplied by peecing it out with traditions. Cens. Col. 220. Contrary to a Law in Moses. Deut. 4. 2. Thou shalt not add to the words which I speak to thee, neither shalt thou take from them.

6 The holy Scripture is a nose of wax. Cens. Col. 117. Contrary to the words of David, The law of the Lord is perfect, converting the soul. Psal. 19. 7.

7 The reading of the holy Scripture is not only not profitable, but many ways very hurtful to the Church. Cens. Col. 21. Christ delivereth a contrary note, Mat. 22. 29. Ye err, not knowing the Scriptures, nor parte of Christendom, or heathenesse, upon like assignation, I doubt not (as I said before) but that he was more ready and joyous to be sent into his own country. But what authority hath the Pope to send out swarms of Jesuits into all the world? Are they not content falsely to make him Peters successor and head of the Church, but that they will also allow him to apoynt these new Apostles, to go out into all y ^e world, namely these Jesuits, enemies to the doctrine of the true Apostles: yea, and that in mumber not so few (I think) as xii. hundred for xii. because he would have more to pull down, then Christ sent abroad to build up withal?

3 His assigned charge is laid down in the third article, which is, of free cost to preach the Gospel, and minister the sacraments. Cunning words to cloke an evil matter. For he speaketh in words fit for the Gospel, to avoid the usual and proper speeches of his Popish priesthood and order, that are full of derogation against the truth. For they preach not the Gospel, but against the Gospel, in the traditions and ordinances of the Pope. Their ministry of the Sacraments is the saying or singing Mass, and corrupt baptism, with other actions which they call Sacraments, but are none by any warrant out of the word of God. For in their definitions of these other five falsely named Sacraments, they surcharge their margents with great show of proofs, but almost all are authorities of men: there are very few places of scripture quoted, and those manifestly perverted. The words that follow in his charge, To instruct the simple, reform sinners, confute errors, and in brief to cry an alarm spiritual against foul, vice and proud ignorance, howe great show do they make in the monster. Tully noteth those byers and sellers that gain but little, except they lie much. Even so these merchants that bye and sell with the woman that sitteth upon many waters, in whose forehead this name is branded, A mystery: Great Babylon, the mother of whoredoms and abominations of the earth: they gain nothing but by their shameless lies. For that which they set out to sale for instruction, is destruction touching the faith: their reformation is a deformation: and in their kingdom it may seem waste labor, seeing they have a shorter way to work, in blotting that out spel. He hath taken upon him a special kind of warfare under the banner of obedience. If it be of obedience to God under Christ's banner, it is common to all Christians: if it be of obedience to some new false Apostleship of the Popes creation, it is as much disobedience to God, as it is obedience to those monkish ordinances. What plain dealing then can this be? Under the title of the glorious banner of obedience, the Jesuit recommendeth to the Lord's of the Counsel his disobedience to God, his disobedience to the truth, and obedience only to his Fathers, chiefly y ^e Pope, the most blasphemous enemy of God, & most open enemy to her Majesty both in his consistory, & in the field. Obedience acceptable to God is according to his word, not according to y ^e traditions & ordinances of mā. As for y ^e Pope, he holdeth up a bāner of rebelliō always against y ^e kingdō of Jesus Christ: & many times also against y ^e kingdom of Princes. Under this banner he hath lately placed these Jesuits w ^t some armor, finding all other unlettered and idle Monks & Friers, not so fit for y ^e campe, as for the cloister. If this votary hath resigned great interest, or many possibilities of wealth, honor & felicity, (as he pretēdeath) thē the judgment of God was y ^e heavier against him, y ^t he should sell all he had, not to bye the precious pearl recōmended by Christ, but to purchase the mark of the beast delivered by Antichrist. For y ^t was not the way to make a friend of unrighteous Mammon, but so to forsake y ^e blessings of this life, that thereby he forsook also y ^e blessings of the life to come: except the serpent obtain mercy, & cast his skin. Nevertheless this ungodly loss is alleged as a great gain to his evil cause.

2 The second & third article are one in effect: for the second in substance doth only & out of order make mentiō of the place where he is to exercise his charge, before the charge be expressed. To follow him & his order, in this article he mentioneth his return into England, as for great good: but passeth by his departure thence with silence, as carrying a plain note of much evil. He taketh his voyage from Prague to Rome, and thence into England being commanded by a warrant from heaven and an oracle of Christ. Great words emporting a great ambassage. But least any should take it, that he received his warrant in a dream, or heard a voice in deed out of heaven, he expoundeth himself, yet with words doubtful, as oracles among the Gentiles were wont to speak. For whether he understand the general Prouost of the Jesuits only, or whether he understand the Pope him self, it is somewhat doubtful. If he meant not the general Prouost of the Jesuits, (which I rather think) then he avoided the name of Pope, as justly odious everywhere for his abominable superstitions, pride, and tyranny over men's lives and consciences: but in England most of all, for that he hath again and again thrown out his thunderbolts of curse both against the Prince, and against the people. Wherein, by the way, let us look to the effect of those curses. Did not y ^e Lord turn them into blessings? Did it not appear even to the Papists howe vnderserued the curses were, and howe little the blasphemously supposed omnipotency of the Pope can do? Was not Solomon's Proverb justified in those Bulls? As a byrde wandreth, and a swallow flieth away, so doeth a curse that is vnderserued.

But to return to y ^e doubtful speech, whether he meant the Pope, or the Jesuits master, what blasphemy is it to attribute y ^e authority of a warrant from heaven, and the voice of Christ, to a man whose breath is in his nostrelles, and whose sins reach up to heaven, calling for vengeance? Do we now persuade and preach men? or rather, as the Apostle saith, Ought not even the Apostles themselves to preach Christ Jesus y ^e Lord, and them selves servants? Saint Paul would not preach otherwise then the Gospel, no not at the voice of an Angel from heaven: and these come to preach Antichristianitie at the voice of the man of sin. Therefore, how are all men, especially they whom the Lord hath exalted to his place of justice, howe are they to take diligent heed of these men, and of the matter they bring, much more dangerous thē the former bulls? If the Popes word be to them a warrant from heaven, and an oracle of Christ, then at his word they must invade kingdoms, throw down estates, change gouernementes, root out the Gospel, and plant ignorance, with all other their beggarly and wicked superstitions that accōpanie the Popish doctrine. It followeth that the Pope is always resiant at Rome: but y ^e Jesuit must remember that he may remove his chair to Sibyllas den, or any other place by the doctrine of the Jesuits. As for his ready mind to have gone ioyously into any the power of God.

8 That the righteous mā liveth by saith, he hath it not in Christ, but by his own works. Cens. Col. 118. A contrary place in Paul. Rom. 11. 6. If righteousness be of works, it is no more grace.

9 Men do surely hope that everlasting life shall be given them, but they do not believe it: now hope often faileth, otherwise it were no hope. Cens. Col. 108. A contrary place. Heb. 6. 19. Hope is y ^e sure anchor of y ^e soul: & Rō. 5. 5. Hope maketh not ashamed.

10 The Scripture in deed never teacheth the invocation of Saints, yet we must believe, receive & hold it Fol. 230. Contrary to this is the place. Isaiah. 63. 16. Thou art our Father, and Abraham knew us not: and Israel was ignorant of us.

11 Christ never said to the lay men, Do this, in the remembrance of me. Fol. 302. S. Paul doth plainly confute this. 1. Cor. 11.

12 Traditiōs are of equal authority with the word of God: we must believe them, though they be manifestly against the scripture. Fo. 230. Cōtrary to this saith Christ, In vain do mē worship me, teaching doctrines that are but the traditions of men. Mat. 15. 9.

13 We must worship the image of Christ with like honor that we do the holy books of the Gospel. Fol. 66. Against this saith S. Paul, 2. Cor. 6. 15. What agreement is there between the Church of God and Idols?

These and many other blasphemies do the Jesuits maintain. There is not a spider, nor a spiders web in any corner of the Popes breast, but these Doctors will hold it no less holy, then that which cometh out of Christ's breast. But do not even the Papists that know these things, easily see, how the Jesuits in these doctrines bewray the spirit of Antichrist, that went out into all the world to deceive and destroy? Surely none can see, except the holy Ghost open their heart: none can depart out of Sodom, except the Lord do draw them. Although I have been long in this matter, yet for a further discovery, and for plain warrant that the sect of Jesuits is most wretched, at the ende of my answer I have added a translation of a book, wherein y ^e sect is notably discovered by a testimony out of their own heart.

Now to return to Campions words: He hath been a Jesuit these viii. years. A long time to see so many enormities, & in all y ^e space not to return from them to the Go-spel, with a short pardon, which cannot be rooted out but by much preaching. Their confutation of errors is in deed a confutation of the truth, and a confirmation of lies, as appeareth now more then the light of the Sun at noon. For as the Apostle speaketh of them, They shall prevail no longer: their madness is made evident to all men, as the enchantment of Jannes and Jambres. As these withstood Moses: so the Jesuits resist Jesus Christ, & the light of the Gospel, men full of ambition in their corrupt minds, and enemies to the Cross of Christ. That he thinketh his poor countrymen abused with proud ignorance, I marvel what he meaneth to blame ignorance in any. For we that profess the Gospel, lament and cry out against ignorance: our adversaries they always have made much of it, as the mother of devotion: yea even the most famous order of the Franciscan Friars, that extol Francis their Father, and their order above the heaven of heavens, they have a rule that the unlettered among them should not care to learn letters. But the Jesuits, they profess and teache knowledge. Let us see, what knowledge, and for what cause. It is the very same knowledge which y ^e serpent performed: who promised the knowledge of evil, to take away the knowledge of good: who promised life, and brought in death. Therein also the cause appeareth: for this master promiseth to root out proud ignorance, minding in deed to root out the fyncere knowledge of the Gospel, which is the power of God to salvation. Here the Jesuit most wickedly calleth the knowledge of the Gospel, ignorance: and the steadfast confession of our faith & hope that wauereth not, he termeth pride. But Popery, which this rooter out of the Gospel would plant in place thereof, is in deed proud ignorance, and a treading under foot of y ^e blood of Christ. For it proudly refuseth to hear, and rejoiceth to be without understanding. Therefore Popery is that proud ignorance that must not reenter, and the disease thereof remaining in many, is that which must be more & more rooted out. For, though it promise all good things, what one good thing can that religiō bring, which joineth the merittes of man with the merittes of Christ, which matcheth, or ouermatcheth the word of God with traditions, the commandment of God with the countermaund of the Pope, the Temple of God with Idols? Which doctrines and many other are the doctrines of men, as contrary to y ^e holy word of God, as is darkness to light, & infidelity to faith in Christ Jesus. What, I say, can the Jesuits religion bring, but some vnblessed blessings of a mā, which draw after them the everlasting curses of God? The sun of righteousness, that shineth into our hearts, being thus taken away, this Jesuit would bring us to some knowledge of the woman that is arrayed with purple & scarlet, & ouerlaid w ^t gold, precious stones, and pearl. Which woman is set out unto the carnal eye, & sense, by such allurements to recover y ^e kings of y ^e earth her old lovers, that she may make thē drunken again with her cup of fornications. Therefore in the bowels of Jesus I beseech all my dear country men not to be deceived by this Jesuit, who bringeth into England a worship clean contrary to the worship of God. For God's worship is in Spirit and truth: and popery is in gold and silver & pearl, and crucifixes, and Agnus deis, all for the eye, and to snare the heart of a carnal man, bewitching it with so great glistering of the painted harlot. It is also in all kind of music to fill the ear with delight, and in all excellent perfumes to please the smell. These and all the rest are carnal intisements, to quench the Spirit, bewraying that Popery worketh in us, not a feeling or judgment of God's service in Spirit, but of fleshly pleasures, to carry us away to the fornications of that strumpet of all the world. Now as Popery is not a worship of God in Spirit, so is it not joined with any worship of God in truth, but in y ^e canons & decrees of men, who, to raise up their own kingdom, go about to throw down both the kingdom of men, and (which is their chiefest practice) the kingdom of Jesus Christ. Therefore it was too broad to charge the Gospel now preached, as an abusing of his poor countrymen: whereas he himself seeth wherewith they are many of them abused from Rome, and by these close messengers from thence: namely with most foolish and beggarly trashe, as Bulls, pardons, holy grains, copper pieces of Agnus dei, with such other childish inventions, wherein (if a strong spirit of error did not reign in some) I marvel that the beggerlinesse and folly of their religion is not more espied and had in a perpetual detestation.

4 The fourth article doeth show as much truth in his words, as is in his religiō. For in words he doeth openly deny that which is most apparent in his doings, and most necessary for his cause. He never had mind, and was straitly forbidden by his father that sent him, to deal in any respect with any matters of state, &c. Here he doeth earnestly affirm that which must not be believed: here he doeth perswadingly crave that which must not at all be givē him. He would be thought no enemy of the state, no dealer with the common wealth or policy: & rendereth a reason, (if you will believe him,) It appertaineth not to his vocation: and from it he doeth gladly estrange, and sequester his thoughts. But all these words are as if a man would manifestly wound his neighbor to the heart, and yet in the deed doing cry out, saying, I do not so much as think him any harm. For he that smiteth our religion, woundeth our common wealth: because our blessed estate of policy standeth in defense of religion, and our most blessed religion laboreth in the maintenance of the common wealth. Religion and policy in England are, through God's singular blessings, preserved together in life, as with one spirit: he that doeth take away the life of the one, doeth procure the death of the other. Neither can any Jesuit from Prague or Rome, come over to confute and alter religion, but he must attempt the change of the state, to the lamentable destruction of the lande. He cannot again bring in the Pope, but he must take away from her royal Majesty, her just supreme sovereignty, and deprive her at one clappe of the authority she hath over all persons and ordinances. She must have nothing to do with the body or goods of the Clergy (as they speak:) she must seek a reconciliation from the Popes curse: her chief laws must be no laws: the present government, that I may not say the present gouerner, must be changed, a new established, and made subject to the check of the Priest of Rome. Notwithstanding this man that would overthrow all, would make us believe his purpose is to touche nothing. Because he carrieth no sword, he would he thought to carry no weapon. But is not one trumpet worse then many swords? What manifest dissimulation is then in the champions words? what plain contrariety? But it is no new thing: for his whole pamphlet is full of such monstrous contrariety, while he delivereth humility in show, but pride in deed: again, while he uttereth the words of swelling pride, having no matter but vile and base. But Antichrist and his ministers must needs learn of their father his chiefest lesson, which is to lie, that the saying of Christ may appear, Satan is a liar, and the father of lies. As for his reason, that things of policy appertain not to his vocation: although it be true in deed, yet it is so said only to cover his purpose, which is to the contrary. For appertaineth it to Saunders in Ireland by the same oracle, and doeth it not appertain to Campion in England? Surely it doeth appertain as much but the open attempt is not so safe. Therefore it cometh here to be considered, that the oracle hath a double heart and a double tongue, set at large to deny or break even an oath made to one, not of his sect, and evermore to say and vnsaye, to promise, and break promise, as may make most for his devilish practices.

5. Now followeth y ^e execution of his message, wherein he asketh with show of great humility, the thing that bewrayeth his singular 〈1 page duplicate〉 〈1 page duplicate〉 pride. For he aloue professeth with a challenge in all knowledge, touching his causes, to encounter with all sortes of learning, and learned men: and against them, notwithstanding their strength, and the strength of their cause, to prove the most weak and languishing title of Popish religion. And before whom? Not before some few in a corner, but in the light & presence of this renowned estate, so enriched with singular gifts of learning, experience and judgment: namely in the presence of her honorable Counsel, before the Doctors, Masters, and choice men of both the Universities: and thirdly before the lawyers spiritual (as he speaketh) and temporal. But let us further examine what he uttereth. In this place the Jesuit a man professing so great knowledge knoweth not himself, he remembereth not in this article, what he solemnly protested in the former. For there he affirmed that he minded not, that he might not in any respect deal with matters of state: but now as having his will altered and a secrete dispensatiō against the charge of his fathers, he will discourse of religiō so far as it toucheth the cōmō wealth & their nobilities. But out of the abundance of the heart, doth the mouth speaketh, & the pen writeth. It followeth, whereof he maketh most account, to try the matter out with the doctors, & masters of ech university. What he bringeth from a new forge, I may more easily guess, then determine. But if it be no more, then his masters of these & all other universities have brought already into their books & disputations, it is nothing y ^t long ago hath not been confuted. It may be, not having better reasons, he presumeth of him self that he hath fairer colors then they had, and a stronger spirit of illusion to deceive and carry away y ^e prejudicate & inconstant hearer against reason. The manifold ways he promiseth to convince by, are profess invincible, scriptures, &c. If he can prove his cause by invincible scriptures, it is sufficient: there need no further proofs. But if he allege y ^e scriptures for his cause, as Satan did, & as heretics do, using some of the words, & leaving the fullness of the sentence, or perverting y ^e words to another sense then the holy Ghost delivereth, then shall he prevail as Satan did, and his reward shall be among the false prophets. As for Councils, Fathers, and stories, they are rather witness one to another of some contrariety, and all witnesses of y ^e time, howe corruptions crept into the Church, then authentical judges in causes of religion. Nevertheless we have (if we would use thē) in their true allegation, matter sufficient to confute y ^t which the Jesuit hopeth to confirm by false allegation. Touching places in the fathers to the contrary, some of thē are already condemned of bastardy, being places manifestly forged: other not gyltie of forgery, howe great so ever the authors of thē were, yet it is evident they were but men: & that the word of God alone hath credit of & for it self: that y ^e word of God alone is y ^e touchstone, & fining pot y ^t showeth y ^e least corruption, the least cōmixture of corruption: much more the palpable errors of y ^e new Jesuits. Moreover for the latter Councils, because y ^e Pope reigned over thē, he, being now arraigned, is no lawful witness in his own case. And because these Councils make war against the authority of God's word, y ^e Spirit of y ^e Lord's mouth, which is his word, shall proceed more and more to consume them. Afterwarde the Jesuit, not so careful to perform, as to move great expectation by promise, draweth mē to look for profess of his religiō, where profess are no more to be found, then a sure foundatiō upon the sand, or a place of light in the kingdom of darkness. So impossible are the things that now he undertaketh. For among other proofs, he undertaketh to avow y ^e faith of the Catholic Church, by natural and moral reason, which are two great enemies of true religion, & two great nourses of Atheism and heresy. The Apostle teacheth this, that the natural man cannot discern the things of God, they seem foolishness to him. David finding the rebellion and ignorance of a natural heart, craved a clean heart to be created within him, and a new spirit: new, not only in affections, but in understanding, that he might learn the judgments of God. For want of this heart, Solomon was a stranger from God a long time, notwithstanding he had a natural and moral wisdom above any that ever reigned in Jerusalem. Peter could not receive the revelation of faith from flesh and blood: but this Jesuit can deliver it from thence. Therefore the religion which Jesuits would plant again in England, is not according to y ^e holy Scriptures givē by inspiration of God, but according to the carnal sense of untaught men, which must have gods to go before them that is, they must have a religion allowing gods, & images, & worshippings in y ^e feeling and wisdom of a natural man, that cannot look with the eyes of faith up into heaven: nor with spiritual judgment into y ^e great mystery of godliness contained in the holy scriptures. Last of all this challenger, as one brought up in y ^e Inns of court, & at Padua in the midst of spiritual lawyers, undertaketh to justify his said faith by commō wisdom of law, standing yet in force & practiced. Wherein again he promiseth to pay out that, which he never received in. But if he hath borrowed somewhat out of the laws to save his credit, let us examine howe far it may go for payment. Among other laws he relieth most upon the Canon law, and some such fragments thereof as yet he thinketh to stand in some force. To speak therefore of the Canon law, many matters therein are so gross, that even many Papists, which otherwise have a harlots forehead, cā not read them without blushing. Nevertheless, out of a sea of such absurdities, there is a book extant, y ^t hath gathered many notable places to prove above thirty points of our religion. This was the just judgment of God against the Popes, that they setting down wicked canons, should not remember to take away y ^e good. Now for so much of that law as is in practice, if it be not pure, let not the world marvel, if in purging the Church from so many abominations wherewith the adversaries had in all places and so long time together defiled it, some small matter remained not swept away and carried out with the rest. As for the positive laws of the lande, wherein also the Jesuit would seem to have knowledge and matter for maintenance of his popish superstitions, they make wonderfully against him. I speak not this only in respect of the most godly laws made of late under King Henry the eyght, her Majesty's father of noble fame, or since under the Josiah of these ages King Edward the sixth, and in the most blessed and prosperous reign of her Majesty: but laws made in the time of Edward the first, Richard the third, and some others before and after. For even these have made ancient laws (as appeareth by a book written only of this argument above forty years since) to abandon the Popes authority: which head of the Popish Church being taken away, the body cannot remain but as a dead carkeis, that must have present burial: or remain as one of y ^e antique images of Rome, that having lost the head, yet is highly esteemed only for antiquity.

6 In the sixth article first he showeth how little power he hath over his tongue, or over his pen. For being loath to speak anything that might but sound of an insolent brag or challenge, yet he doeth most insolently brag more then any, and challenge more then all. For what one man hath made such a brag, or such a challenge, as out of all sciences against all men to maintain that that for want of maintenance is fallen, as y ^e Angel prophesied of y ^e fall, saying, Great Babylon is fallen, & the inhabitants & friends thereof see her daily fall, and there is neither violence nor subtlety that can lift her up again. But the Jesuit moveth pity, & rendereth a reason why he may not boast. He is a dead man to this world. In what sense he is dead, I know not. In deed as yet he can neither be found alive, nor dead, nor the place of his burial. Whatsoever other may think, he thinketh not himself spiritually dead: but dead by resignation of a worldly life, or danger of death that may come by justice of law. Whatsoever it is, he would be pitied, before he cometh near any danger. As he moveth pity, so he beggeth love for the wonderful love & ready mind he would seem to bear toward every man. He offereth hail master, as Judas did, & a kiss down to the ground. But we must not believe words of love from an enemy y ^t showeth malice in deed. Yet there is something in his professed love. For to tread afterward proudly upon our heads, & to make us kiss y ^e Popes feet, he will in the Popes service first lay his head under our feet, & kiss the ground we tread upon. O false show of gracious lowliness! O servile words of flattery, joined with intolerable pride of a deceitful heart! For to whom is not y ^e notorious pride, & hideous cruelty of Antichrist known? It followeth to see how soon & suddenly a double minded man showeth him self inconstant in all his ways. He that in one line abaseth him self to the dust, in the next exalteth him self against heaven. He now pretending the defense of the majesty of Christ, and yet intending to defend y ^e tyranny of Antichrist, doeth display his courage, his affiance, his assurance, his evidence, so impregnable, that no mā may encountre with him. As before he promised to cry a false Alarm again sin, so now in presumption of himself he soundeth the victory, and proclaimeth a triumph, and that before he hath shown his face in the field. If those words did no more tickle the Papists that believe all and receive all from Rome, then they do us, who examine spirits by the word, he might have reserved them for a fitter time, and a better place. In a good cause, it is good always to be bold, to have singular affiance in the gracious favor of Jesus Christ. On the other side in an evil cause to trust to a broken reed of Egypt, is a double folly, & bringeth a double mischief: first an overthrow in the attempt, and afterward the shame of an evil matter. Moreover, for an enemy of the kingdom of Christ to call Christ his King, and to borowe his name to justify a foul enterprise, it is nothing else, but to sin the sin of them that swear, The Lord liveth, and yet deceive. For therein the offender maketh the Lord of hosts a witness, & a revenger of his impiety. In the words following (if his heart varied not frō his pen) he maketh account to have very favorable readers, that will believe so great matters in so slender a man. For, as one said of another matter, It is easier to commit murder then to defend it, so is it easier to fall into the error of Popery, then to maintain it. Nevertheless this challenger doeth so undertake the maintenance, as if nothing could be replied against him. And not contenting himself to say, The Protestants cannot answer, he doeth in spiteful words of disgrace ease his stomach of much gall against the preachers and against their pulpits: against the hearers, and their unlearned ears. His impressions of malice are so strong, and the opinion conceived of his own sufficiency so great, that he vaunteth, saying, I know perfectly that no one Protestant, nor all the Protestants living can maintain their doctrine. They have maintained it by the word of might and truth against all the adversaries in writing and solemn disputation, as hath been noted. And can they not now maintain it against one man, but of eight or nine years standing in his profession, as little in deed, as he is great in his own conceit? Yes, y ^e meanest of many by y ^e grace of God can maintain it, and shall prevail. And if our adversaries will look into our defences already published, they shall see the defense of our religion so great, and the cause so manifest, that I may truly use these words against the challenger on the other side, No one Jesuit, nor all the Jesuits living shall be able to answer that that is written, or to root out that which is planted. We face not men down in our pulpits (which is his foul reproach against our holy exercise of preaching) but we labor by the powerful word of God to bring all men to the knowledge and obedience of the truth. As for our kingdom of Grammarians, again I understand not his taunt. We praise God for the knowledge of many tongues by many Grammers: and for the knowledge of Grammar, that leadeth into further understanding: and these gifts we use to the glory of God, and the confutation of your religion. If his taunt was to note, that we want other good arts, & have only some swaye in Grammar, herein also he is gyltie of a false and spiteful accusation. For we can make proof that the Lord hath given us of the spoils of Egypt, of Arabia, of Jewry, and of Rome. But it may be he noteth it, that many now rule in the Church, that in times past have ruled only in Grammar schools. I grant that some few such are amongst us: but such profitable and sufficient teachers of men, that it were pity, they should anymore teache children. Now let us pass from his scoffs, and come again to his vaunts. The Campmaster having with Rabshaketh denied the arm of our God to be able to deliver us, and condemning our cause before it be indicted, doeth notwithstanding crave the combat with all and everyone of us, offering the best welcome to him that cometh best furnished. I answer, These are words. The proverb maketh it a vain fight to fight with a shadow: but we have not so much as his shadow for a measure of the Champion, or for an argument that he is at hand. But as already he hath vaunted of the universality of his knowledge, so now he setteth out the universality of his powers, making him self a monster that hath infinite persons to stand it out, infinite ears to hear, and infinite tongues to answer all and every Protestant. Can he speak wisely in a suddē disputatiō, that uttereth folly in a premeditate and weighty letter? will he look to win, that knoweth not how to make his match? The last point of y ^e article is his protestatiō of joy to meet with no unarmed enemy: but the better we come furnished, the better welcome. We have now heard more then enough of his self liking: more thē needed of his challenge, wherein hitherto we find nothing hard, but y ^t which he doeth not brag of: namely where to find him. For some will bear me witness, it is harder to find him, then to answer him when he is found. But these words are delivered to draw credit to himself and his cause: also to cast discredit vpō us, and our religion: Wherein he doeth still affirm the conclusion that should be proved. It is not enough for a Jesuit, or for the oracle of the Jesuits to affirm, except proofs appear. But we must tarry till the Champion come to the listes.

7 In the seventh article he speaketh good words & true, touching the singular graces of God, wherewith he hath enriched her Majesty in noble gifts of nature, learning & princely education. It is very well if you think thus duetifully in your hearts, and speak so reverently of her Majesty abroad, and in your secret prayers. But why do you pass over the grace of graces in her, which deserve perpetual honor: namely her godly zeal and knowledge, in professing & publishing y ^e glorious Gospel of Jesus Christ, & in abandoning your popish superstitions? Why moreover did you not yield to her highness all thanks frō the heart, for her exceeding clemency, by the which many of you live, & yet show yourselves unworthy of so great mercy? If the gifts of enemies be giftless gifts (as the proverb noteth) what are the bare words of them that are more disloyal in deed, then they can show themselves loyal in words? But be it known to you, that her Majesty by her rare gifts which you acknowledge, would easily see your flattering hypocrisy, and your gross presumption of her readiness to incline, or rather to decline to you: and moreover readily judge of your sandy foundatiō, and untempered mortar, if either your letters were worthy the least reading, or yourself meet for any place in her most honorable presence: Your fair light would be dim in the brightness of her wisdom, your good method would appear to have a great maim at her learned consideration, & your plain dealing would show it self plain dallying with God's causes, if in the singular dexterity of her judgment, she were present at your disputatiō or sermons to give sentence. Therefore let me here once challenge and charge y ^e challenger, that he did so far break out into seditious and disloyal speech, as to offer that wrong to her Majesty & wisdom, in suggesting to her subjects, that she can be removed with a shaken reed, who was not moved in the cause, at the earnest suits, and threats of mighty Princes. Wherein as her Majesty hath received a notable prerogative of God's favor, and hath singular cause to rejoice before him in the peace of conscience, that passeth all understanding: so she hath made proof to the world, that she is resolved for the happy continuance of that, which hath had so happy and manifold blessings, and promiseth more and more, till we come to the fullness thereof forever.

As for her Majesty's love to her people, and their most dutiful love and joy to her again, it requireth no Popish Doctor or doctrine to alter it: being already established in the knowledge of the Gospel, which worketh the effectual bond of peace and perfection in Prince and people. Therefore the second point of this article is as presumptuous as the first. The first in drawing her Majesty's excellent judgment and zeal of God's house into doubt of alteration upon a disputation or a few sermons: the second in calling her best proceedings into accusation as hurtful to the Realm. But it is not the Gospel that hurteth the realm: it is you, ye Papists, and your religion that hurt it, and would bring it to miserable desolation, to set up again your abomination. Yea many years since you had done it, but that the Lord, of mercy and judgment, striveth whether he may show greater tokens of his gracious favor to her Majesty & the land, or indignation to you, and your most wicked attempts, in discovering from time to time so many of your secrete conspiracies and deep practices: and in meeting so happily with your open rebellions and invasions. In the words following, the challenger doeth trippe himself, for having presently before praised her Majesty, now correcting himself, he doth utter his grief against her, that he and his confederates are oppressed, and find not equity at her hand. O unjust complaint, that I say no more. Her mighty arm and sword hath not been so heavy, as the little finger of those that persecute the Church. Therefore, if mine advise may be taken in good parte, I would wish you that are so great oppressers, except ye were oppressed, and namely you Jesuits (who notwithstanding the salvation signified by the name of Jesus, which you take, yet you are the bellows to kindle and increase the fire of persecution more then any, in all places where you can prevail) not to complain of oppression, least it be redoubled upon you, and yet without breach of equity.

8 From presuming of her Majesty's pliableness to their side, he returneth to her honorable Counsel in the same manner & meaning. For attributing to them the praise of nobility & much wisdom, and drift in cases most important, he notwithstanding promiseth himself without doubt (as having y ^e disposition of their hearts in his hand) that they also will at last for their own souls, & for many thousand souls that depend vpō their government, discoūtenāce the religiō, & hearken unto Papistry. He would not beforehand make this promise, & (which is his chief purpose) draw the multitude to expect backsliding in their honors, if he did not highly esteem his own baseness, & basely judge of their excellency. But how doth this inconstant Jesuit still give in one line, and take away in another? Have her Majesty's most honorable Counsel wisdom in cases most importāt? & are they without wisdom in the most importāt cause of religiō, which more thē all other causes, importeth them for their own souls & many thousand souls beside? Without this wisdom of God in the Gospel, there is no wisdom in the wisest men of the world. Then the Jesuit withdrawing from their honors this wisdom, he attributeth to them a wisdom which is no wisdom, and so his praises are no praises. But he findeth, & in their wise government feeleth their wisdom to be according to knowledge, & their knowledge joined with zeal, according to y ^e revealed truth, which they under her Majesty maintain to God's glory, & y ^e cutting off of Popish enterprises to the contrary. Wherefore y ^e ages that shall come after, shall witness for her Majesty & for them, that in singular wisdom, they have restored & maintained the glorious Gospel of Jesus Christ, & blessedly withstood the flatteries of Jesuits, and the violence of the unholy fathers army, that would in England set up the beast, that must be thrown down into the nethermost hell, & never rise again: whose fearful fall will draw with it the fall of as many as depend vpō her, & yield their service to her, notwithstanding her intolerable pride & bloody fornications. Moreover this Jesuit writeth to their honor without regard of their honors. For as if they had no eyes to see, nor hearts to consider what may be, and what hath been said for Popish religion, he will now open the questions of religion so faithfully, that their honors shall see the substantial grounds whereon the Popish faith is built. Have all other Jesuits wanted learning? Have even this Champions masters wanted strength in the field, and dexterity in their enterprises? To heal the wounds of the beast, are all other Physicians, Physicians of no value?

Thus we see how this Jesuit chargeth the Lord's, as not having their eyes yet open to see what religion is, and also noteth the wants of his masters, that have not done, that himself will undertake. But to perform all these promises, he must not allege the authority of his oracle: for the oracle himself may sooner with Atlas bear the weight of the world upon his shoulders, then maintain so great a quarrel, as is the defense of the Romish Church against the Gospel of God: as is the maynteining of the worldly kingdom of the Pope, against the spiritual and mighty kingdom of Jesus Christ. After these things he returneth to his slanders against the preachers of the word, charging them, that they huddle up, and confound questions of religion. But whatsoever the Jesuit thus casteth out in malicious & false terms, God bath blessed the preachers of the Gospel with worthy gifts, and a pure form of preaching, agreeable to the purity of the Gospel which they profess. So that if our adversaries, & their gifts come to a right examination, it shall appear to all men, that if Papists have learning, so we also: if they have order and method, so we also: if they have gifts to persuade, we much more, upon more excellent grounds. And (which is more then all) whereas they preach men, we preach God, whereas they preach error, we preach the truth, not according to men, but according to the foundation of the holy Prophets and Apostles, Christ Jesus being the head corner stone. As for Antiquity, Fathers, Coūcils, we allow them as far as the word of God doeth not disalowe them. But if any oracle from heaven, or consent of all the world, teache, or persuade anything, otherwise then we have received in the word, we subscribe to the sentence already pronounced by Saint Paul, and registered in his holy Epistle to the Galatians. What kind of new preaching these new Jesuits bring, I know not: but if they follow the vein of their forefathers the ancient Friers, then I know that they will draw byase, whether they huddle or no. The world is yet full of volumes, wherein their sermons are penned down, but with matter so ridiculous, and Latin so barbarous, that all books written to make sport, must give place to them. From charging the preachers, he proceedeth to charge y ^e sway of the time, for prevailing against him and his. The time is neither shorter, nor longer, better, nor worse in it self: therefore in this figurative speech, he covertly chargeth the governors of the time. Wherein he again uttereth his murmuring, & repineth that his golden times so often calculated, can yet take no place. But blessed be the Lord, that hath stretched out his arm, the swaye and stroke whereof prevaileth against all enemies of the kingdom of Jesus Christ: and let not their praises die forever, whom the Lord hath raised up to be his instruments in so glorious a work. As for the best blood in your bodies which you would spend for their honors, which of them require any such sacrifice at your hand? who stand in need of it? In so evil a cause, as the persuading of error, what can it avail? If I may again advise you, keep it to preserve life: it may be the Lord hath appointed a day for your true repentance, that renouncing your former works of merit and supererogation, you may receive y ^e love of the truth, and build your faith upon the merits of Christ alone, which shall be your own salvation. And leave to profess love, where you practice treason: cease to promise the sheading of your blood willingly, as in a good cause, whereas experience hath lately shown that you & your confederates lost blood in a notorious evil cause. But that was the mercy of God that watcheth over us still, to take the wicked in their wickedness, which mercy shall watch over us continually, if we avoid the contempt of y ^t Gospel we profess, and show our selves thankful to his majesty for so great mercies. Again the Jesuit flaunteth in words, & vaunteth of his innocent hands lifted up to heaven every day & every hour, as for the good of their honors. To make your hands no fowler then they are, yet those innocent hands have written no innocent books: they have cast abroad no innocent libels: they held out no innocent banner of Popish obedience in their actual rebellions heretofore in England, & presently in Ireland. But if those hands may be innocent that have done these things, and moreover crucify the son of God again every day in their most blasphemous sacrifice of the Mass: yet when you hold up those hands in prayer, I doubt not, but it is with desire to have Popish religion restored, to have the Lord's of the Counsel removed: to have way made for you to return frō your beggarly estate to the dignities and regencie of the lande. And why then do you, that are known to make this prayer, and to follow your prayers with practices, notwithstanding make mention of them as a dutiful and holy service toward the Counsel. If the things ye seek by prayer & otherwise, were good, then the prayer & enterprise also may be good: but if ye ask the things that are evil, the prayer is turned into sin: and you find, how true the words of James are, concerning such prayers and such purposes, you ask, and receive not. But howsoever you pray or purpose, we in all truth & love, hold up both our hands and hearts unto God for you, that are in darkness and in the shadow of death, praying him in his dear son Jesus Christ, to cast upon you the light of his countenance, that you may see & find that righteousness which S. Paul desired, with the loss of all the other helps & preeminences: namely, not the righteousness, which was his own, which is of the law, but the righteousness which is of God through faith. This is unfeignedly our public and private prayer for you, with continual supplication, that God would make us all sheep of the same fold, whereof Jesus Christ alone is the great Pastor. To come again to that which followeth in the letter: he addeth the praise of English students beyond Sea, saying, Their posterity shall not die. No more shall the posterity of Antichrist, til they and their abominations be brought into judgment. As for the virtue & sufficient knowledge which they gather, I would know whether it be virtue or knowledge that cause them in some places to carry letters, & to enter into seditious matters privily: in other places to carry arms against her Majesty openly. Other fruit of their abandoning the lande, & great studies beyond sea I hear of none, a few motives excepted. In the next words you profess better virtue, and more knowledge, if the evil cause were not still the same. For in deed it is y ^e heavenly gift of God in our calling to despise the death of the body, for the life of their souls, whom otherwise we cannot in our ministry bring to salvation. But your cause tendeth not to the salvation, but to the condemnation of those whom you carry away with your carnal worshippings and false doctrine. Moreover it may be, these are but words of a vain brag, as hitherto appeareth. For albeit you would seem determined, upon your league never to give over the Lord's of the Counsel, but either to win them to heaven (as if now they were lost to hell) or to die upon their pikes: yet you that have tarried so long, from so great a work, tarie yet longer, making no haste to come to so good a match. These valiant & resolute soldiers under y ^e Popes banner of obedience appear not: even this Campmaster appeareth not. But it may be, he hath withdrawn himself, to write his letters consolatory into Ireland, and back again to Rome: and among other his large offers, he mindeth to afford us this, that we shall have some time to prepare for so dangerous a combat. To let this pass, that which followeth, doeth show his spirit. For out it must with full mouth and great sound, he can no longer keep his own counsel. It would be marked, and taken heed of, not for fear of the matter, but to see the rebellion of the men. The society of Jesuits proclaim by their trumpet Master Campiō, & make it known, that they have all made a league not to leave a mā of thenselves alive, free from the honor of Stories Tiburne, or consumption in prison, til they have ouerreached all the practices of England. Fearefull words threatening paper shot. But the weakness of their force, taketh nothing frō the greatness of their malicious and traiterous purpose. For if their power were as their purpose, see, I pray you, what an alteration they would soon work in this land! Nevertheless these Jesuits that mind to leave no way, that they think may establish the beast, whom they worship, yet they utter this traitorous branch of the unholy league, as if it were no other thing, thē by preaching to win men to salvation. But I have largely shown, that it is destruction that they call salvation. Therefore to conclude these matters, his purpose is with his confederates by all means to subdue men to the Popes bondage: and in this piece of service to prevail, or to die upon any dangers. A great offer for so small gain: a great danger for so wretched a purpose. But if the Jesuit report the conclusion of y ^e league truly, when it is put in execution (which notwithstanding they will flee more then we cā fear) it will not go so ill with the Church of God in England, as it will go well with all other Churches. For if all the Jesuits in the world bend their forces toward England, and come to carry the cross, that here shall be laid upon them, we shall be ouerlayed with those swarms of grasshoppers, except the Lord provide a mighty west wind to cast them violently into the Sea: but all other Churches shall be free from that plague. But if answereably to our professiō we remain y ^e Israel of God, though Egypt be plagued, yet there shall be no complaining in the tents of Jacob. After these brags in words only, howe ready they are in the planting of Popish religion to die at Tiburne or in any other torments, he showeth us that the expense is reckoned, the enterprise is begun. To gather these matters, First he publisheth a general cōspiracie of all the Jesuits in the world (and they were not alone in the decree) to die upon our pikes, or to draw us frō religiō. Secōdarily he forewarneth definitively, that this their league, succession & multitude, must ouerreach all the practices of England: Thirdly that the account is made, & the enterprise begun. In respect of anything these Jesuits, or their adherēts can do, we have no cause to fear at all, for their rage shall turn to y ^e praise of God, who will confound thē for his truth, & to get glory to his name. But in respect of our sins, in not bringing forth fruits worthy of the Gospel, we may fear least some of these noisome beasts in their swarms cast some shadow vpō the tree of life. Touching those last words so plainly laying down their multitude, confederacy, threats and beginnings, I leave any further to examine them: they are for another examination, as drawing near the heart of the common wealth, for the purpose and execution thereof. The last words of this article are in sound very plausible (as the rest of his speeches) pretending nothing but truth in his false cause, & nothing but love in his seditious pamphlet. Therefore let them be examined. Speaking of Popish religion, he saith it is of God. A bare affirmation without any proof. So in all his letter he only affirmeth, referring us to his credit: whereas men would rather be carried w ^t reason. But his reasons are to be looked for, whē he cometh to answer his challenge. Yet to answer him with a reason, Popery is not of God, for then it could not have received so great overthrows, only by the word of God. Neither was y ^e Popish religion planted in blood, neither is it like (whatsoever is laid down in brags) that in blood these Jesuits or any other will restore it. Otherwise the words may have this true construction: Popish religion was planted in strength, by sheading the blood, & abolishing the doctrine of the Martyrs: & in like sort they hope to restore it again. By persecutions it prevailed at the first, and by persecutions they look to prevail at the last. But blessed be God that hath shown y ^e vanity of this hope, by showing in our days that the blood of his Martyrs, whose godly cause justify their godly death, is the seed of the Church. France, Flanders, and our own country are wonderful arguments of this, if any man will descend into y ^e deep consideration of the particulars. If the Lord hath heretofore made Nebuchadnezzar his servant to punish Israel, it was not the power of Babel that did it, but the sins of Jerusalem. All such chastisements of the Church redound to the good of the Church, and leave wrath against those that rise up against his people, and the blood of his saints that is so precious in his eyes.

9 In the last place he aggreueth the fault of her Majesty's most honorable privy Coūsell, if they will not receive that which he doeth not offer. For, although his letters be full of promises and verbal offers, yet in truth and deed, he offereth nothing, no not so much as these letters. They were scattered abroad before any copy came to their hands: so it appeareth, that as he meant not to stand to the answer of his challenge, so he meant not so much as to send the letters of challenge, whither he would have them thought to be directed. Now after all storms, and other outrageous acts in this tragedy and imaginary challenge, the Jesuit having charged y ^e Lord's for their part, if they reject his offer, & reward his endeavours and pilgrimage of many thousand miles with rigor: he for his part falleth to a calm conclusion. Therein he promiseth ( having no more to say) to recōmende our case and his own to Almighty God the searcher of hearts, and prayeth that in heaven we may be made friends. This prayer if he will make from the heart, we also will pray that through their conversion God may grant it in Christ Jesus. If he will pray it in love and truth, to that prayer he shall have our Amen. But let every man that speaketh well, mean accordingly, least the searcher of hearts find out & punish their hypocrisy. His last words somewhat touch the former sore, & therefore must not be passed over with silence. In being our remembrancer, that in heavē all injuries shall be forgotten, he covertly complaineth again of injuries. The injuries he susteineth, he alone is guilty of. For what greater injury can be done to another, thē he hath done unto himself? He hath departed frō the faith, left his country, & refused y ^e protection of a gracious Prince, with many other honors & felicities, as he declared in y ^e first article. In him therefore, y ^e complaint of injuries is unjust: but against him, y ^e complaint, not of injuries alone, but of seditions, of heresy, & of impiety is very just: so y ^t he is to take heed hereafter unto his steps, least, though all injuries be forgottē in heavē, yet for want of repentance, such iniquities receive punishment in another place.

Therefore, briefly to see into all this matter & to conclude, these letters of Ed. Campion y ^e Jesuit, which were cast abroad w ^t out a directiō, to comfort the Papists, & sweetly to feed them w ^t hope of a great conquest against the religion, are found upon examination to sound a false Alarm, having nothing for y ^e Papists to feed upon, but vain hope, or venom to satisfy a heart nourished w ^t reproaches: nothing to trust unto, but a broken reed, & that not yet in hand. Touching the Protestants the same libel hath nothing, that can either strike the least fear into them, or cast the least discredit upon them, or their religion. Notwithstanding against y ^e Papists, and for the Protestants, especially those in place further to consider it, the pamphlet hath (beside the vanity) many points discovering as well great mischief intended against her Majesty's peaceable and godly government, as against the heavenly and most fruitful preaching of y ^e Gospel. Which mischief notwithstanding the Lord our God hath from time to time, and lately wonderfully disappointed, that the Papists which will not hear what is taught out of the word, may see and consider what the Lord preacheth to them in those his notable judgments: and that we, both Prince & people so blessed of God, would with new songs praise the Lord, who is evermore good to Israel: the Lord, I say, whose mercy and truth endureth and prevaileth forever. Amen.