of heauen 8. The Iesuites doctrine THE regenerate in this life are able by their workes to attayne vnto the perfection of the Law Censur Colon. Andrad Canis Agayne Whosoeuer shall say that the commaundements of God to the man that is iustified and in the state of grace are vnpossible to be fulfilled let him be accursed Concil Trident. sess 6. canon 18. 8. The Catholikes doctrine THE regenerate in this life cannot by their works attaine vnto the perfection of the Lawe but are found iust before God onely by fayth in Christ Iesus who of God as S. Paule sayth is made vnto vs wisedome and righteousnes and sanctification and redemption Wee know that whatsoeuer the Law sayth it saith vnto them that are vnder the Law that euery mouth be stopped and all the worlde be culpable before God Therefore by the workes of the Lawe shall no flesh bee iustified in his sight As many as are of the woorkes of the Lawe are vnder the curse For it is written cursed is euery one that continueth not in all thinges which are written in the booke of the Law to doe them and that no man is iustified by the woorkes of the Law before God It is euident for the iust shall liue by fayth Whosoeuer yee bee that are iustified by the Lawe yee are fallen from grace For if Abraham were iustified by woorkes hee hath wherein to reioyce but not with God For what sayeth the scripture Abraham beleeued GOD and it was counted to him for righteousnes Nowe is it not written for him onely that it was imputed to him for righteousnes but also for vs. The Israelites beeing ignoraunt of the righteousnesse of GOD and going about to establishe their owne submitted not them selues to the righteousnesse of GOD for Christe is the ende of the Lawe for righteousnesse vnto euery one that beeleeuâ—â—h Againe the wisedome of the fleshe is not subiecte to the Lawe of GOD neither in deede can bee Our sauiour sayde vnto the Iewes did not Moses giue you a Lawe and yet none of you keepeth the Lawe The like hath Saint Paule to the Galathians They them selues which are circumcised keepe not the Lawe Peter sharply rebuked the Pharises which thrust in among the christians the obseruation of the Law and the confidence reposed in the righteousnes which they thought came thereby saying Why tempt ye God to lay a yoke on the Disciples neckes which neither our fathers nor wee were able to beare For wee beleeue through the grace of the Lord Iesus Christ to be saued aâ— they doe The like hath Saint Paule in a large discourse among other thinges saying of Iesus Bee it knowen vnto you men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all thinges from which yâ— could not be iustified by the Law of Moses by him euery one that beleeueth is iustified It is of his fulnes as Iohn sayeth and not of our owne that all wee haue receiued He is the fulfilling of the Law for righteousnes vnto euery one that beleeueth 9. The Iesuites doctrine NOT onely in morall affayres and ciuill actions hath the will of man much sorce but also in matters appertayning vnto saluation so that man can doe nothing vnlesse his will be yelding prompt and readie to receiue the grace of God Censur Colon. Canisius Catechis Andrad Orthodox explic lib. 4. Agayne Whosoeuer shal say that the free will of man after the fall of Adam is lost and extinguished or that it is a thing hauing a bare title or rather a name without the thing and last of al brought into the church as a figment of Satan let him bâ—e accursed Concil Trident. sess 6. canon 5. 9. The Catholikes doctrine NOT onely in morall affayres and ciuill actions tending to good hath the wil of man little force but also much lesse in matters appertaining vnto saluation so that man can doe nothing that good is vnlesse his will be tempered by the spirit of God to yeeld made prompt and readie to receiue the grace of God No man sayth Christ can come vnto mee vnlesse the Father whiche sent me doe drawe him Agayne sayeth hee vnto the Iewes Therefore sayde I vnto you that none can come vnto mee vnlesse it bee giuen him of my Father Saint Paule saieth No man speaking by the spirite of GOD calleth Iesus exâ—â—rable Also no man can saye that Iesus is the Lorde but by the holye Ghoste Iohn the Baptist tolde the Pharises that weeâ—dred at the dâ—oinges of Christ A man can receiue nothing except it be giuen him from aboue Then let no man bragge neither of will neyther of woorke For what hast thou sayth Sainte Paule whiche thou haste not â—â—câ—iâ—â—d if thou hast receiued it why doest thoâ— glory as if thou haddest not receiued it This haue I found sâ—â—â—â— Solomon that GOD hath made man righteous but they haue sought many inueâ—tions He that made man from the beginning left him in the power of his counsell and gaue him his commaundementes and preceptes he layâ— before him water and fire life and death man chose the woorst yeelded vnto the woman whome the serpent had woon lost his integritie was expelled paradise and inioyned in miserie to till the earth and in the sweat of his browes to eate his bread His power to reach his hande to the tree of life was cut of his libertie of walking in paradise was by his fall stopped his giftes corrupted and himselfe together with his posteritie became the slaues of Satan being brideled with the â—urâ—e of sin So that nowe we confesse with Ierenâ—ie O Lord I know that the way of man is not in himselfe neither is it in man to walk and to direct his steppes Euery good gift and euery perfect gift is from aboue Not I saith S. Paule but the grace of God which is within me Againe Thus I liue yet not I but Christ liueth in mee Not the good which I would doe I but the euil which I hate that doe I. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Neither is he that plantâ—th anything neither he that watereth but God that giueth the increase O generation of Vipers saith Christ vnto the Pharises How can you speake good thinges when ye are euil Can the Blackâ—â—Moone change his skinne or the Leopard his spottes then may ye also doe good that are accustomed to doe euill saith the Lord. The steppes of man sayth Solomon are ruled by the Lorde howe can a man then vnderstand his owne way Againe The kings heart is in the hand of the Lorde as the riuers of waters he turneth it whither so euer it pleaseth him Therefore is it that the Church calleth most humbly vpon the Lord saying Turne thou vs vnto thee O Lorde and we shalbe turned heale me O Lorde and I shalbe whole saue me and
in the Gospell is an acceptation of the satisfaction and obedience of christ for the sinnes of al them that beléeue 18. The Iesuites teache that the mercie of GOD in Christ in the which consisteth our saluation is this that God promised vnto them that doe good workes to witte such as fulfill the lawe life euerlasting Censur Colon. Canis Andrad Concil Trident But the Catholikes say that the mercie of God wherin consisteth the saluation of all the elect people is this that the heauenly father promised fréely to all them that beléeue in Christ and also giueth fréely remission of sinnes righteousnesse and life euerlasting not because of their obedience towardes the lawe but onely for Christes sake our Lorde our Sauiour and Mediatour 19. The Iesuites holde that there is a twofolde iustification a first and a second The first iustification saye they is in that Christ deserued by his death that such as belieued in him should be endued and adorned with loue and other vertues The seconde say they is in that they by the merites of Christ hauing receiued these new ornamentes and vertues man I say deserueth a greater fuller and more ample righteousnesse reconciliation adoption and in the end euerlasting life Censur Colon. Andrad The Catholikes hold that there is but one way or manner of obtaining euerlasting saluation to witte the frâ—e remission of sinne and the imputation of the righteousnesse of Christ apprehended by fayth giuen vs not because of our workes but for the merites of Christ 20. The Iesuites holde that our workes are necessarily required for the first iustification and merit the amplification of the secoÌ„d Censur Colon. Canis Andrad Ortho. explic The councell of Trent layeth downe that they are causes of iustification and also do merit c And accurseth them that holde the contrary Seâ—s 6. Canon 24. 32. The Catholikâ— beleeue that life euerlasting is the gift of God fréely giuen and promised to them that beleeue in Christ our sauiour The woorkes of the regenerate are not causes of our saluation but witnesses of the grace receiued by Christ neyther do they merit ought for when we haue done all that lyeth in vs wée are commaunded to confesse our selues to bée vnprofitable seruantes 21. The Iesuites holde that the workes which are before iustification are meritorious and accepted of God Censur Colon. Canis Andrad Orthodox explic lib. 3. Concil Trident. â—ess 6. canon 7. The Catholikes affirme that the workes which are done before regeneration and iustification are sinfull For whatsoeuer saith S. Paule is not of fayth is sinne And they are no more acceptable vnto God then the workes of Philosophers Heathens Turkes and Infidels who denying God are in the state of damnation 22. The Iesuites hold that no man is iustified by faith onely without works Censur Colon. Canis Andrad And the counsell of Trent accurseth them that holde the contrary Sess 6. Can. 9 Sess 13. Canon 11. The Catholikes holde with the wordes of our Sauiour in the Gospell where it is saide Onely beleeue and with the opinion of Paule saying We suppose that a man is iustified by faith without the workes of the law and other places of holy scripture tending to the confirmation thereof that man is iustified by fayth alone without workes 23. The Iesuites hold that there are seuen sacraments to wit the Lordes supper baptisme confirmation penaunce extreame â—â—â—tion order and matrimonie All that holde the contrary are often accursed by the counsell of Trent Sess 7. Can. 1. Sess 7. can 1. Sess 14. The catholikes do holde that there are but only two sacraments so properly to bee called that is baptisme and the Lordes supper sufficiently established by Gods word and that al the rest doe differ farre from the proper nature of Sacraments 34. The Iesuites do hold real presence in the sacrament they maintaine transubstantiation they minister the sacrament vnder one kinde barring the laitie of the cuppe they wil haue the sacrament adored and the remaines laide vp and reserued all contrary vnto the catholike fayth and warrant of Gods word 25. The Iesuites doe holde that man can make satisfaction vnto God for his sinnes although the offence be infinite and the satisfaction finite or terminable Censur Colon. Canis concil Trident. The catholikes doe affirme that a man although he be regenerate can make no acceptable satisfaction vnto God neither present ought before him to appease the wrath of the father but only his sonne Christ and his merites 26. The Iesuites holde that the Saintes are to bée inuocated to the end they may make intercession for vs. Againe they thinke that the Lordes prayer may bée sayde vnto them Againe they confesse although that the holy scripture teach no where the inuocation of Saints yet say they notwithstanding it is to bee belâ—ued receiued and retained Censur Colon. Canis Andrad Orthod explic Concil Trident. Sess 25. The Catholikes assirme that there is none to bée called vppon in prayer but God alone and that it is blasphemy to say Our Father which art in heauen c. Unto the Saints and that there is no doctrine to be receiued but that which is contained in the old and new testament 27. The Iesuites teach that the Saintes are so bee honoured and serued that their reliques and images are to be woorshipped as they write Cultu Latrâ—ae with the honour and woorship due vnto God him selfe and that the image of Christ is as much to be honoured as the bookes of the Gospell of Iesus Christ they â—hat hold not she saâ—â— with them are by the Popâ— accursed Censur Colon. Canisius Gregor de Valentiâ— de Ido Andrad Orthodox explic lib. 9. pag. 705. Concil Trident. Sess 25. The Catholikes teach that God alone is to bee honoured and serued with 〈◊〉 â—â—â—â—â— and seruice that the woorshipping of reliques and images is idelatrie and contrary to the expresse woorde of God for hee will not haue his people taught by his wing of pictures but by the lately preâ—ching of the woorde of God 28. The Iesuites â—â—â—â—nde Purgatorie Holy Water Pilgrimages the Romish 〈…〉 â—e the mistres of all other Churches the Popes authoritie â—oâ—es aboue all others with i 〈…〉 other trashes condemned by the Catholikes â—â—â— which hauing no warrant nor grounde in Gods worde may as I sayde before be â—â— easily confuted by y â— â—râ—â— professors as 〈…〉 by these false christians Thus briâ—â—ly gâ—â—◠〈…〉 r 〈…〉 according vnto my slender sâ—â—â—l 〈…〉 le 〈…〉 I â—â—â—â— geâ—en thée a viewe of the 〈…〉 doctrines of these wandring Iesuites thus briefly displayed in their Banner so that â—o thine own further eâ—â—â—â—ng thou maist at 〈…〉 â—â—â—es haue 〈◊〉 vnto Goâ—◠〈…〉 〈…〉 â—â—◠〈…〉 and as the poâ—â—â—â—â—ons art here laide downe â—â—nde sufficient confirmations therâ—of to the constitution of these sectaries For the woord of God is the touchâ—â—one of trueth there is the rocke â—â—â—â—â—â— vppon and thereby are counterfeit 〈…〉 beâ—orayed Farewell Andrad in prafac
it not properly truely in it selfe of it selfe and in his own nature sinne Censur Colon. Againe Concupiscence which remaineth in the regenerate hath no way any nature or kinde of sinne neither contayneth it anye filth or deformitie worthy of hell fire Andrad Orthod explic Lib. 3. defens Trident fidei Lib. â— The councell of Trent hath most blasphemously decreed and included Saint Paule in the curse This concupiscence that the Apostle sometime calleth sinne the holy synode declareth that the catholike church neuer vnderstood it to be called sinne that it is truely and properly sinne in the regenerate but that it is of sinne and enclineth to sinne Whosoeuer thinketh the contrary let him be accursed Coâ—â—â— Trâ—â—ent sub Paulo 3. sess 5. decret de peccat origiâ—â— 6. The Catholikes doctrine COncupiscence or lust in that it repugneth the lawe of God in that it is forbid by the tenth coÌ„mandement is properly truely in it selfe of it selfe of his own nature sinne and so tearmed by the Apostle saying I knew not sinne but by the law for I had not knowne lust except the lawe had sayde thou shalt not lust Imediately by the effectes and haynousnesse thereof hee sheweth the same to be sinne truely and properly Sinne tooke an occasion by the commandement and wrought in me all manner of concupiscence Againe I allow not that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the Lawe that it is good Now then it is no more I that doe it but the sinne meaning concupiscence that dwelleth in me Agayne I see an other lawe in my members rebelling agaynst the lawe of my mind and leading me captiue vnto the law of sinn meaning lost which is in my members He that seeth a woman and lusteth after her hath alreadie sâ—â—â—â—d in his heart and where the law sayth Thou shalt not kill our Sauiour sheweth for grieuous that which you esteeme as â—riâ—â—es where it is sayde that he which is angrie vnaduisedly with his brother shalbe in daunger of iudgement he shal contemptuously saith Racha shalbe punished by a counsaile and he that sayth Thou foole shalbe subiect to hell fire Lust sayth our sauiour choketh the woord the wisedome of the flesh sayth Saint Paule is death enmitie to God not subiect to the Law neyther pleaseth God euery man is â—epted sayth Iames being drawen away and entised by his owne concupiscence the same is cause of warres and contentions Ergo properly sinne Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepoolâ— of sinne qualifieth not the matter as you do but perempâ—orily auoucheth All that is in the worlde is the â—ust of the flesh the lust of the eyes and the pride of life and the same is not of the father but of the world Where it is sayde all sinnes in their owne nature are mortall in that they deserue death and damnation and all sinnes in Christ are veniall in that he payde the ransome therfore if the same were called too remembraunce this controuersle would be soone appeased and the trueth touching the nature of this sinfull lust in his haynous effects would easilie appeare 7. The Iesuites doctrine AFter baptisme there remaineth no sinne in the regenerate eyther that is apert or manisest or that is â—id or couered Censur Colon. Andrad Orthodox explic lib. 3. defens Concil Trident. lib. 5. Agayne If any deny the guilt of Originall sinne to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme or eyther doeth say that the same wholly is not taken away which hath in it the true and proper nature of sinne but sayth that the same is only rased or not imputed let him be accursed Concil Trident. sub Paul 3. sess â— 7. The Catholikes doctrine IN the regenerate there remaineth sinne after Baptisme but it is not imputed that for the merits passion of Iesus Christ The faythful vnder y e law circumcised not only the foreskinne of the flesh but also the filth of sinne and the superfluitie thereof ouergrowing the heart the beleeuing in the time of grace hath not onely his bodie outwardly washed with water but also his soule inwardly clensed by the power of the holy spirite Yet the state and condition of the regenerate after circumcision vnder the Law and after Baptisme vnder the Gospell is indifferently laide downe by the Apostle where he sayth Dauid declareth the blessednesse of the man vnto whome GOD imputeth righteousnesse without workes saying blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lorde imputeth not sinne If there were no more too bee sayde this might seeme a sufficient confirmation of the premises Saint Paule denied not but that there was 〈◊〉 in the regenerated and therefore his commaundement is Let not sinne raigne in your mortall bodie that yee should obey it in the lusts therof All haue straied and become vnprofitable there is not one that doeth good no not one who can say my heart is cleane I am pure from sinne There is none good but God alone What is man that hee should be cleane And he that is borne of a woman that he should be iust Beholde he found no stedfastnesse in his saintes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. Therefore is it that among other our petitions wée are commaunded to pray Forgiue vs our tresspasses Moses slewe the Aegyptian Aaron murmured Noah was drunke Lot committed inâ—est Abraham denied his wife Iacob lyeâ—â— Isaac dissembled the Patâ—arcâ—es mâ—naced Ioseph Rachell was a théefe Ionas was disobediente David numbred the people Solomon was an Idolatrer the sonnes of Zebedie were ambitious Paule and Barnabas â—arred and Peter denied his maister Were not these sinnes yea in the regenerated and chosen people of God Then it cannot be denied but that 〈◊〉 hath a 〈◊〉 after baptisme although finally it doeth not preuaile and what through infirmitie in the meane while hath béene committed after wardes through repentaunce is washed away and of mercie and fauour in Christ is not imputed Though the heart of man bée made so cleane in baptisme as the wheate in the â—arâ—s floore the chaffe being faâ—â—ed away yet as the pure wheate is so man in the fielde and growing bringeth againe with it strawe â—â—â—ke and chaffe into the Garner so man notwithstanding his â—lâ—â—sing and purifying in baptisme yet retaineth the some and dregges of originall sinne following his naturall flesh vntill the chaffe thereof be sannâ—d away by the power of the most holie spirite and he by imputation reserued as pure wheate for the celestiall barne and the kingdome
renouncing of the world the passing excellencie of the spirituall life wherwith this conuersation excelling all other kindes of humane trade of lyfe maketh the professours and embracers thereof like vnto Angels vnlyke vnto men yea it reformeth the Image of God in man conformans nos Christo instar baptismi coÌ„forming vs vnto christ like baptisme And we are as it were the seconde time baptized whilest by mortifying our earthly members which are vpon earth we again put on christ being set a new after the similitud of his death And withall as in baptisme we are pulled out from the power of darknes and translated into the kingdome of eternall light so by a certaine new byrth of this holy vow or order wee passe in like sorte out of the darkenesse not of one orginall but of many actuall sinns into the light of vertues When the professed solemnlie doweth the Byshop answereth And I promise thee the kingdome of heauen and life euerlasting if thou obserue these thinges Againe in the monasticall absolution it is sayde The rygor of the vow the merit of the order be vnto thee for remission of sinne and rewarde of euerlasting life Bernardinus de Busto is of this opinioÌ„ The irreligious man alwaies when he remébreth that he hath vowed and is therwith quiet and would do it afresh if hee had not done it before for euery such turne he obtaineth full remission of all his sinnes Albertus Pighius hath thought no lesse and of late Petrus a Soto who left both life and lewde opinion at the councel of Trent hath written the like in his catholike confession We may iustly with Alfonsus de Castro call this dealing blasphemie for if S. Paule pronounced as concerning the workes of the law which were commaunded from aboue If righteousnesse come by the law then Christ died in vaine How much y â— more with griefe we may not only coÌ„plaine but cry out if vowes and religious orders haue no warrant froÌ„ aboue but y â— deuises of mans braine be a ful satisfaction for al sinne and deseruing a plenarie remission for so they write of originall and actuall misdéedes then Christ dyed vnto them in vaine Again of the vowes and orders of Monkes and Fryers be equiualent or of lyke force with baptisme for the purchasing of remission a pana culpa as they would make vs belieue then fayth is to no purpose the preaching of the word is in vaine and the vse of the Sacramentes is done away I cannot but stomacke them sayth Alfonsus de Castro who to sette forth theyr order are not ashamed to bragge in open audieÌ„ce and to auouch that he which once taketh vpon him the weede of that order cannot erre in fayth neither fall from the trueth Is not this open blasphemie when as hereby hee seemeth to attribute more vnto the weede wherewith he is clad then to the fayth or grace of God! Is that cloth or garment of more vertue then the grace of God or fayth the deuill goe with so great a madnes Yet neither fayth neither grace receiued in baptisme doeth so preserue man but that he may fall into heresie How commeth it to passe then that the habite preserueth if any will refer this to the profession and not to the weede that he affirme the profession which in that order he vowed hath power and effycacie who is it but seeth that we all vowed christianitie in baptisme yet doth not that vow keepe vs so secure neyther make vs so free but that we may fall into heresie neither will there be any man so impudent that he can denie but that the vow in baptisme is more glorious and of greater force then any that is made after Let such then goe with a vengeaunce and leaue those toyes for Poets to prate of and let them preach better stuffe vnto the people I call God to witnesse I lye not a certaine fryer in my hearing in open audience vppon the Saintes day that founded that order preached that whoe so woulde put vpon him the habite of that order could in no wise be an heretike I hearing it abhorred the boldnesse and impudencie of the man So farre Alfonsus It lyketh you not that your Romish orders and irreligious sectes of Monkerie and fratrie should be so contemned and disgraced among the godly through out the militant Church here on earth and therfore to vphold their credit to cloke their late hypocrisie and superstition you alleadge the fathers of olde Augustine Athanasius Basil Nazianzen Chrysostome Cassianns Seuerus Sulpitius who as you thinke may stand you in some stéede as a bare shifte to sâ—â—e out so had a matter and with theit here 〈◊〉 to bleare the eie of the simple â— â—â—â—t wée speake of the religious men in the dayes of the aforesaide auncient fathers of the Monkes inhabiting Nytria and the deserts of Alexandria of their rules and orders in the time of Pachoimus the Monâ— of the worshippers in Aegypt in the dayes of Philo and of the Christians which were so first called at Antioch uâ— the time of the Appostles all your Romish orders if they be brought to the touthstone of Gods word they are no golde but copper and counterfet metall if they be brought to the balance of puritie in profession though laden with traditions and Jewishe ceremonies yet light in trueth and auncient integritie and if with the young Egles for certeintie of issue and oâ—â—prnig they be brought to behold the golden beams of the bright sunne they wil close vp their eie liddes they wil be found bastardes and such as haue degenerated from God their father and fallen from the word which his son Christ our Iesus hath deliuered vnto vs. Many of your own authors of no small credit amongst you will auowch the same I reporte me to the visions shewed to your holy people so tearmed among you to wit Briget Elizabeth Hildegar Vguentinus Robertus de monte Ioachim Liecthenem Methodius with others and the terrible cominations and threatnings of vengeaunce shewed them ready to light vppon the westerne Babylon and the Romish Antichrist together with the swarme of Locusâ—es and troupes of Monkes and Fryers with other their irreligious orders Your Abbot Barnard complayneth Non omnes sunt amici sponsi quos hodie sponsae hincinde assistere cernis They are not al friendes to the bridegroome whome nowadayes thou seest on ech side to assiste the spowse Againe all desire to be successours but few to be followers And to the Pope hée saith An other manner beside that of old is now in vre the dayes are now otherwise and men haue now other manners the perillous times are not nowe at hande but presently expired In an other place hee woondreth at the alteration in orders saying Quis in principio cum ordo cepit Monastious ad tantam creder et monachos mertiam deuenire O quantum distamus ab hijs qui in
the commaundemente of God by your tradition Hâ—e applyeth vnto them the complaint of olde made by the Propet Esay In vaine they worshippe me teaching for doctrines mens preceptes The shéepe of Christ will follow him A stranger they will not follow for they are commaunded the contrary Ye shall put nothing vnto the worde which I commaund you neyther shall ye take ought there from Againe Take heede that yee doe as the Lord your God hath commanded you turne not aside to the right hand nor to the left Again ye shall not doe after al the things that ye doe heere this day that is euery man what seemeth him good in his owne eyes Put nothing saieth Solomon vnto his wordes least hee reproue thee and thou be found a lyer A mans will or couenaunt saith S. Paule when it is confirmed no man doth abrogate it or adde any thing thereto Much lesse may the will of God be abrogated or adde any thing thereto The coâ—â—â—ation is terrible in the end of the Reuelation where Iohn saieth I proteste vnto euery man that heareth the wordes of the prophecie of this booke if any man shal adde vnto these thinges GOD shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of the booke of this prophecie God shall take away his parte out of the booke of lyfe and out of the holy citie and from those things which are written in this booke Who then dareth offer straunge fire before the Lord with Nadab and Abihu which the Lorde hath not commaunded I dare not saieth S. Paule speake of any thing which Christ hath not commaunded I dare not saith Saint Paule speake of any thing which Christ hath not wrought by me Ha protesteth vnto the Galathians that hée preached not the doctrine of man neither the Gospell of Jesus Christ after the manner of man that is as it may be gathered by mingling the same with traditions To be short the holy Ghost hath commaunded vs to lay aside traditions with the leauen of the Pharises God hath threatned plagues to light vpon them that adde or diminish his word the Apostles and Saintes of God durst not presume to doe it the word of God is perfect and néedeth no péeceing the Authour is omnipotent and his word mightie in operation then is the Romish opinion to be reiected and the trueth as it appeareth in the premisses in humility of spirit to be embraced 3. The Iesuites doctrine ALl and euery the thinges contayned in holy scripture are so wrapped in obscurities that the best learned can gather thence no certeine knowledge wherefore for the preseruation of religion they must altogether and that in the whole forbidde the laitie the reading of Gods word Censur Colon. That this is the generall opinion of that societie I reporte mée to Andradius the Iesuite who saieth The Iesuites of Colen doeth shew that the holy scripture containeth so many and so great difficulties that it may euidently appeare not to be the wisest way to admit al sorts to the reading therof Orthod expliâ— Lib. 2. pag. 12. His owne iudgement is this Many places of the holy scripture written in the vulgar tongue are no lesse obscure vnto vs then the Hebrew vnto the ignoraunt in the same Pag. 128. Againe Many hauing tyred themselues through continual laboures in the studie of holy scripture coulde neuer attaine vnto certaine misteries of the holy Ghost the which are liuely seene to be painted out in the life of holy men pag. 58. His discourse tendeth to perswade men that by the working of miracles visions and reuelations there is more good done then by the reading of the worde where in mine opinion hée shaketh handes with the Anabaptists who wilbe fedde from aboue by the spirite as they say and not by direction of the written word Againe least any doe denie the latter parte of the former opinion to bée Jesuiticall hée saieth The Iesuites of Colen doe forbid the vnlearned laitie the reading of holy scripture I doe confesse it pag. 125. They nouzell vp in ignoraunce this sorte of people and defende with Cardinall Caietan that if an ignoraunt man bée an Heretike and haue learned that opinion of such as hée thought to bée catholike hée is not to be charged with heresie for the fayth of the church doeth saue him pag. 149. Caietan 2 a. 2 a. quast 2. artic 3. 3. The Catholikes doctrine ALl and euerie the thinges contained in holy scripture are so vnfolded and opened by the comming of Iesus christ that the simplest christian may finde there sure and certein knowledge for the edifying of his soule and therfore for the preseruation of religion and enlarging of Gods kingdome the laitie must not be barred from reading the same if our Gospell be hidde saieth S. Paule it is hidde to them that are lost in whome the GOD of this world hath blinded the eies of the infidelles that the light of the glorious gospell of Christ which is the image of GOD shoulde not shine vnto them Againe It is the power of God to saluation to euery one that beleeueth To them that perish it is foolishnes but vnto vs that are saued it is the power of God In another place Seeing then that we haue such trust we vse great boldnes of speech And not as Moses which put a vaile vpon his face that the children of Israel should not looke vnto the ende of that which shoulde be abolished Therfore their mindes are hardened for vntill this day remaineth the same couering vntaken away in the reading of the olde Testament which vayle in Christ is put away But nowe in Christ Iesus ye which once were farre off are made neere by the blood of Christ For he is our peace which hath made of both one and hath broken the stop of the partition wall S. Danle had to deale with wauererâ— and scrupulous people and such as depended vpon treditions and the woorkes of the law and were loth to admit the light burthen and caste yoke of Christ where hee writeth The righteousnes which commeth by fayth speaketh on this wise say not in thine hearte who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ again from the dead but what sayth it the word is neer thee euen in thy mouth and in thine heart this is the woord of faith which we preach We haue saith S. Peter a most sure woord of the Prophets to the which yee doe well that ye take heede as vnto a light that shineth in a darke place Wisedome standeth in the streeses to receiue all those that will embrace her Christ would haue all them that are loden to come vnto him here the yong man is to learne his way héere is milke for the yongling and sound meat for the strong Into such as the