A BRIEF CENSVRE vppon two bookes WRITTEN IN ANswere to M. Edmonde Campions offer of disputation Deuter. capit 5. ver 5. Yow feared the fyre and therfore you ascended not vp the mountayne IHS Imprinted at Doway by Iohn Lyon 1581. WITH PRIVILEGE A Breefe Censure vppon two bookes writen in answere to M. Ed. Campions offer of disputation THERE Came to my handes two bookes of late in answere of Mast. Edmonde Campion his offer of disputation The one wryten by M. Hanmer the other by M. Charke Of both which vnder correction I meane to geue my shorte Censure vntill such time as ether he to whom the matter appartayneth or some other doe make more large and learned reply Aduertising notwithstanding the Reader that in myne opinion this offer of M. Campion and so many other as haue bene made required not so much answering in wryting but shorter tryall in disputation But yet séeing there can be had nothing from them but wordes I wil examine a litle what they say at least to the matter Meredith Hanmer answereth more quietly playnly and more good felow like excepting a foule lye or two wherof I must tel him whē place serueth He offereth also liberally for his part disputation who notwithstanding is not lyke to be one of the disputers if the matter should come to that passe He had gathered some notes out of Sleidan Kemnitius and frier Bale against the Pope and in dirision of the Catholique religion which he struggleth to vtter in dyuers places without occasion geuen He oppugneth féerslye and confirmeth diuers things nether sayed nor denyed nor thought of by M. Campion He frameth to him selfe an aduersarye in the aire and manfully fighteth and assaulteth the same Finallye his booke séemeth to very litle purpose but onely to spread abrode the copies of the others resonable offer which was some labour before to wryte out to so many handes as desired it William Charke dealeth more suttelly for he reporteth the Chalenge onlye for his purpose and that also some times falsified except it came corruptly to his handes He vttereth also much more malice by drawing euery thing to disloyaltye and rebellion which is donne by the Catholiques for conscience and religion He flattereth the higher states which can pleasure him palpably He wearieth his hearer with the infinite repetition of the worne out tearmes of Pope and Poperye He excéedethe in inuention of rayletyue speach He vndertaketh al manner of lyes without blushing and ventureth vppon anye assertion what so euer for the bringinge of the Iesuites in discredite with the Reader Vpon this answere therefore of Master Charke I meane to enlarge my selfe a litle in brotherlye charitie not omittinge to remember also the other where occasion shalbe geuen And for the restrayning of Master Charkes rouinge to some certayne poyntes I meane to consider first of that which he vttereth touching the Societie of Iesuites Secondly touching the man whom he aunswereth Thirdly touching the matter or demaunde propounded Lastlye touchinge the Apostata brought in for the defacing of Iesuits and the Catholique religion Towching the Societie MAISTER Charke imploye the all his power and laboureth paynfully to bring in defiance the order of Iesuites contayning most notable learned and vertuous men For the which purpose he vseth dyuers meanes and first his ordinarie waye of rayling by calling them A blasphemous secte new and detestable Iesuites a weake sham full order Scorpions Heretiques Iebusites poisoned spyders wicked monkish fryers and fryerly monkes scoutes to rebellion frogges and caterpillers of Egipt absurde and blasphemous Doctors bellowes to kindle persecution of beggerly estate traytours swarmes of grashoppers noysome beastes To whom M. Hanmer addeth That they are the broode of a cryppled souldiour and of the lowsiest order of al. Al which I let passe without aunswering for that it proueth nothing but one which is that they lack Christian and honest modestie which abuse so much soe manye good men whose wisdome learning and honestie of lyfe is better knowen to the world then anye such raylers can be credited to the contrarye Marye I cannot let passe to tell M. Charke that to call them A blasphemous sect séemeth not onlye lewd but also vnlearned And as for their blasphemies they come to be examined after but how they maye be termed A Secte I cannot sée For if liuing more straitlye then the common sorte in apparel dyet or order of lyfe doe make a Secte then not onlye Iesuites but Elias Elizeus Daniel and Iohn Baptist are also to be called sectaries for that they are reported in the Scripture haue lead a different and more strayte lyfe in those poyntes then the cōmon sorte and yet are commended for the same But if Sectaries are only made as in déed they are by cutting them selues of in opinion of religion from the generall bodye of the Catholique Church as branches from the trée and by houlding a seueral fayth in religion to them selues then can not Iesuites by your owen confession be any secte who differ not one iote in opinion of religion from the vniuersal Catholique Church but as you saye defend euery litle poynt of the same be it neuer soe vntrue or absurd in your sight Wherfore vnlearnedly you cal them a secte as also vnséemly you scofe at their nāe of Iesuites which they chaleng not to them selues nor euer vse it in their writinges or spéeche but only naming them selues a Societie dedicated peculierly to the honouring of the name of Iesus by preaching the same in all places of the world without any reward and with what danger bodely soeuer Secondly you séeke to deface the Societie by contemptuous deprauing of al religious men calling them Base and beggerlye monkes and fryers popishe orders and the like wherin you folow the oulde heretique of the primatiue Church whose propertie hath bene frō time to time to hate and depraue those kind of men aboue al others as S. Austen testifieth of the Manachies and Rufinus of the Arians And Petilian the Donatist◠folowing the same spirit scoffed at S. Austen for being a fryer as S. Austen him selfe writeth in these wordes After this Petilian proceeded on with his slanderous mouth to speak euill of monasteries and of monkes blaming me also for that I had set forth this kinde of lyfe the which lyfe ether he knoweth not what it meaneth or else fayneth him selfe not to knowe it though it be notorious to all the world S. Austen sayth this kinde of lyfe of Monkes and Fryers and other religious men was notorious and knowen to the world in his tyme both in in respect of the famous men that had liued in the same as Anthonie Paule Hilarion Basill Nazianzen Martin him selfe others as also of the infinit bookes and treatises which holye Fathers of the Primatiue Churche had written in defence and comendation of that kind of lyfe as Athanasius in the lyfe of S. Anthonie the Abbote besides
them are condemned of bastardie and other not guiltie of that crime yet were they but men how great so euer they were Of natural and moral Philosophie you say That they are enemies of true religion and two great nourses of Atheisme and heresie To which I answere that albeit we grounde our beléefe onelye vppon the worde of God and make that onely the obiecte of fayth more then you doe as I haue shewed before in your ninth reporte yet doe we mislike this audacitie of yours in reiectinge these verye notable helpes lefte vs by God for the better vnderstanding of his word For by Councelles Fathers and stories we come to knowe not onlie which is the worde of God and whiche is not but also which is the righte meaning of the same among soe infinite wrong interpretations which so manye hereticks from time to time haue inuented vpon the same with whom I might easely erre if I had not this certaine way to knowe what the true Catholique Church which can not erre hath alwayes holden And this can not I tel but onelye by the testimonie of Councels Fathers and stories by the which onely Theodoret wryteth that the famous hereticke Arrius was conuicted and not by the bare letter of Scripture which he and al other hereticks would interpret as they list The seuenth general Councel also conuicted the Monothelites and proued two distincte wills to be in Christ by the helpe of natural Philosophie by which they shewed it to be a most sure and necessarie consequence that If Christ had two natures he must needes haue also two distinct willes For that there could not be a nature indewed with reason without a wil. And as for moral Philosophie who séeeth not the necessitie of it for the vnderstandinge the natures of vertue and vice and al other actions belonginge to man And albeit these thinges may be abused as also Scripture may yet is it grosse ignorance for an abuse that may be to condemne the thinges which are excellent giftes of God and sparkes of his most high and infinite wisdome To depriue vs therfore of al these helpes and to turne vs ouer onely to a bare letter of scripture the which eche man may ether deny to be scripture or wrangle at his pleasure vppon the sense it is as much to saye as that controuersies in religion shall neuer be ended as both reason teacheth vs and experieÌ„ce not only of al ages past but also of our times sheweth For séeinge there are at this daye the Hussites in Boemeland the Trinitaries in Transiluania the Anabaptistes in Pooleland the Adamites in dyuers partes of Germanie the Lutherans in Saxonie the Caluinistes in France the Puritanes and family of Loue in England and other the lyke sectes in the worlde abrode which all with one voyce agrée agaynst the Catholicke Church in this poynte that Scripture only is to be receaued and al other testimonies to be reiected How comethe it to passe that these sectes groundinge their seueral religions vpon the méere word of God as they say can not yet end their controuersies If the scripture be so playne cleare easie euident and sufficient to ende al controuersies as they say why doe they so long disagrée Howe can they vppon so manifest and cléere a thing as they say the scripture is build so manye contrary opinions and defend them out of the same Scripture But it is but a shifte of the â—ommon enemie to depryue men first of their euidences and witnesses and afterward to set them by the eares for the tytle And I find this poynte of flying onely to scripture to haue bene an old tricke of al hereticks of the Primatiue Church for the maintenance of their owne deuices and therefore condemned in them as hereticall by the same Church Namely in the ValentiniaÌ„s as testifieth Ireneus li. 3. con He. And Tertulian li. 8. de prescript Also in the Marcionistes as the same authors witnes Also in the Arrians as Epiphanius wryteth Her 69. And S. Austen li. 5. con Maximum ca. 1. And Socrates li. 1. hist. ca. 14. Also in the Aetians as S. Basil wryteth lib. de spirit sanct ca. 27. And finallie in the Aerians as Epiphanius writeth Her 75. And S. Augustine Her 53. Wherefore M. Charke affirminge the same draweth in on line with thes progenitors of his Touching the Apostata M. Charke in the ende of his booke bringeth in for the defacinge of Iesuites and al Catholique religion a dialogue writen by one Christian Franken a GermaÌ„ brought vp as he saithe amongest the Iesuites as one of that Societie but afterward being made a ProtestaÌ„t reuileth in that booke bothe Iesuites and al Catholicke religion as frier Luther frier Bale and manye other Apostatas before him haue done Touchinge whom first if it be true and not coyned by them selues as the newes of Rome before was I must answere as S. Austen did to the lyke thing whose wordes are these Simplye I doe confesse before our Lord whoe is witnes vppon my soule that since I began first to serue God as I haue hardely found better men then thos which haue profited in monasteries soe I neuer founde worse then such as fel in monasteries And agayne in the very same epistle handling the place of the psalme where Christ sayeth They insulted agaynst me which sate in the gate and songe in my reproche which droonke wine He applyeth the whole to such as you are M. Charke which insulte against Christ and his religion for the faule of some on religious man Wherfore doe these men sitt sayeth S. AusteÌ„ of hereticks scoffing at religious men and for what doe they watch but onely if any bishoppe or clarke or monke or nonne should chance a faule that they may make it to be thought that al are such though in al it be not manifest And yet notwithstandinge these felowes do not cast out their owne wiues or accuse their owne mothers for that some one maried woman is founde to haue committed adulterie But when any fault or falsehode doth ether sound or appeare in any of them that professe the holy name of religious lyfe these felowes labour enforce and striue by all meanes possible that this faulte may be thought to be in all These men therefore which seeke the pleasure of their tonges by our greefes and sorowes may be compared to the doggs which licked and tooke pleasure in the sores and woondes of good Lazarus Secondly I answere that this rayling treatise of this Apostata translated and intituled by you A discouery of Iesuites hath noe foundation at al in it but only a lewd foolish applying of euery good thing in that religion to some euil absurd and wicked meaning framed by his owne imagination without geuing any reason or profe of the same By which kinde of argument it is easye to depraue not only al religion but also al other ordinances al common welthes all
can a man damne him selfe doe what mischefe he can except the wil refuse to beleeue In his booke de capti Babil cap. de baptis The ten commaundementes appertayne nothing vnto vs. Serm. de Moys It is a false opinion and to be abolished that there are foure ghospels For the ghospel of Iohn is the onelye fayre true and principal ghospel In prefa ad nouum Testam And this he sayed because the other thrée Ghospels spake too much of good works If anye woman can not or wil not proue by order of law the insufficiencie of her husband let her request at his handes a dyuorse or els by his consent let her lye priuilye with his brother or with some other man Lib. de matri in epithal super 1. Cor. 7. If the wife wil not come let the maid come Serm. de matrim Matrimonie is much more excellent then virginitie Li. de vot euang Christ and S. Paule did not counsaile but dissuade virginitie vnto Christians Lib. de vot monast It is as necessarie for euerye man to haue a wife as it is to eate drinke or sleepe Li. de vo coniu in asser art 16. Al Christians are as holy and is iust as the mother of God and as the Apostles were Serm. de Trin. de B. Maria com ep 1. Pet. I leaue other infinit beastly doctrines which he taught for the inuentiō wherof he had much conference with the deuil him selfe whom Bishoppe Lindan and dyuers others wryte to haue bene séene talke bodyly with him by men of very great credit And Luther himselfe confesseth in his workes that he had often and familier speache with him and that he was first moued by him to wryte agaynst the Masse in the yeare 1534. He also diserybeth his voyce sayinge that it was so terrible huge and dreadfull that he was lyke to dye dyuers times after the nightes conference with him And that dyuers men were slayne by such conference Notwithstanding it was his chaunce to escape albeit as he sayeth he did eate more then a bushell of salte together with this deuil But yet neuerthelesse he was deceaued in the ende as al men are that deale with such Marchantes For Luther going one night drunke to bed as Hosius wryteth was founde there the next day deade slayne as is thought by this his familier deuil For he was a pitifull creature to looke on as Sainctes describeth al blacke with his tonge lying out as a man stranguled And this was the end of Luther after almost thirtye yeres lyuinge in all kynde of sensualitie pryde and dissention not onelye with the Catholique Church but also with his owne broode and ofspring Carolostadius Oecolampadius Bucer and Zuinglius parents of the Protestantes religion whom he perseruted cursed and condemned to the very pitt of hel for damned Heretickes as yet appeareth in his bookes writen agaynst them Wherefore whether the Protestantes or the Iesuites may be more ashamed of their first father let the indifferent Reader iudge There is the lyke lyfe or worse wryten of Calum by a french man that lyued with him of the same religion at that time and was translated into Englishe by a countrye man of ours and had bene put in print ere this had not my L. of London by an euil chance gotten the copye into his handes Fourthly you wil néedes bringe the Iesuites in discredit by certayne blasphemous doctrines which you say they hold in a booke writen by common consent called Censura Coloniensis out of the which you haue for examples sake put downe thirtine blasphemies in their owne very wordes as you saye noting the leafe and adding the cleane contrarye doctrine out of the worde of God And that men should knowe that you deale playnely and bring their very words and no sillable of your owne you haue put their sayinges doune in a differēt romane letter But M. Charke in brotherly charitie let me reason the matter a litle with you Are you not ashamed of this falshode did you not thincke that this your booke might be examined by some man or other in déed you haue al the Printes to your selfe and your searchers are so watchful as nothing can passe their handes to the discouering of your doinges and therefore you may both saye and print what you wil And our eares may wel burne on this side the sea and our harts rew at the shameles vntruethes which we heare and sée vttered there amongste you dayly but we can not remedie it and this that I wryte now I make account it may as wel perishe as dyuers things of greater importāce haue done heretofore But suerly me thincketh a wise man that had care of his soule might sée the lighte at a litle hole and descrye the conclusion by a few premisses If you in so short a pamphlet vtter so many so manifest so inexcusable vntruethes as I wil now shewe which notwithstanding you might reasonably doubt leste perhapps they might be disclosed what wil you and your felowes dare auouch in your sermons spéeches and discourses which you are sure shal neuer come to the examination But now let vs consider these wicked blasphemies of the Iesuites with whom if you haue dealt truelye and honestlye thē let al be beléeued which you speake dayly of vs if you haue done otherwise then the same malice which droue you to abuse your selfe towards them may also iustelye be suspected in the reste of your doinges and sayings towards vs. 1. First therefore you reporte the Iesuites to say It is not sinne what so euer is agaynst the word of God Censura Colon. leaf 44. These wordes are guilefully reported péeced and culled out for your purpose of a large discourse and yet most true in their sense The occasion whereof was this One Monhemius a Lutherā against whose Catechisme this Censure of Colē was made would néeds proue Concupiscēce remayninge after Baptisme to be a damnable mortal sinne albeit no consent of harte were geuē vnto the same and for proofe of the same he brought in this definitiō of sinne Sinne is what so euer repugneth to the law of God The which definition the Censure of Colen affirmeth not to be in al respects perfecte but that dyuers wordes should be added to the same as for example in stéede of that he sayeth Sinne is what soeuer c. he should haue sayed Sinne is an action for that there be dyuers things which repugne against the law of God as euil men euil lawes the deuils and the lyke which notwithstandinge are not properlye sinnes for that they are not actions Secondlye he should haue sayed not onely Sinne is an action but Sinne is a humane or reasonable action for if a mad man a foole or a beast should commit an acte prohibited by Gods lawe as for example kill a man it were properly no sinne Thirdly he should haue added voluntarie for if a man should doe a noughtie acte against his will as
actions bothe of God and man and al creatures in the world by likning them to some dishonest or ridiculous thing or other whiche a lewde mans inueÌ„tion may find out as this apostata hath done But dothe he charge anye one of the Iesuites in soe manye yeares as he saythe he liued in diuers places with them with any one acte of dishonestie or disorder of lyfe which he might haue done manye if he had liued amongest your ministers soe long Or dothe he improue by learning anie one poynte of their doctrine noe not one but rather vttereth that of their good discipline and orderly life in continual meditation of heauenly thinges with subduing the appetites of their fleshe as maye shame you and your loose ministerie I will put downe his owne wordes translated by you which God enforced him to let faule to his owne confusion and to the iustrifiinge of their honestie The Iesuites sayeth he doe adde vnto their earnest meditations the great toyle of studie also c. And from the time that a man geueth him selfe to such meditations he departeth farre away from al seruice and cherishinge of the body He abandonethe the societye of the fleshe to whippinges and other voluntarye punishmentes of the body He pressethe and beatethe doune pleasure as a blot of shame and as our 18. rule doth command he acknowledgeth the image of Christ in euery one of his spiritual brethren As for riches honor and al thinges which he worlde esteemeth most excellent they contemne them and make none accompt of them These are his wordes M. Charke translated by your selfe the which me thinke contayne prayse ynough especially cominge out of the mouth of a professed enemie which would not report their lyfe to the best yet I doubte lest your enemies shall neuer be able to charge you iustiy with the lyke things Thirdly and lastely I answere to this matter that in this kinde of argument we could easely represse you with many for one of these examples in learned and profounde men of your religion which by the grace of God returne dayly to the Catholicke fayth agayne and that not vpon a fancie as this Apostata left it but vppon great reasons and inuincible proofes which after long studye and toyle they haue founde to stand with the same But for examples sake I wil here recounte onely two both of them later then the running out of this Apostata and both which are exstant in print of men that were many yeares ministers and preachers of your religion The first was called Nicolaus Xylander Borussus who yéeldeth these causes folowinge of his conuersion which I haue onelye touched in general but the Reader may sée them more at large set doune and proued by him selfe in his booke for this purpose 1. His first reason is because he hathe found that the Catholiques haue endured these 15. hundreth years in concorde of one doctrine he recounteth vp 16. distincte Sectes spronge of Luther within these 60. yeares 2. For that the Catholiques can bring their succession of Bishopes one after another from Christ his time vnto ours which the Fathers say to be an inuincible demnostration of the true Churche But the contrarye side bring none at al. 3. The infinite miracles which haue bene in the Catholyque Churche the which we must ether beleue or discredit al antiquitie which reporte them 4. The authoritie of the vniuersal visible Catholique Churche the which hath deliuered vnto vs the Scriptures them selues and haue triumphed ouer soe manye enemies and heresies which from tyme to tyme haue assalted her Whose authoritie was soe great with S. Austen that he would not haue beleued the Gospel but only vppon her authorytie 5. The great holynes of infinite meÌ„ of that Church as S. Anthonie Hilarion Basil Austen Benedict Gregorie Bernard Dominic Frauncis and the like which al were monkes and fryers and professed men of that religion and yet noe doubte are sainctes in heauen which cannot be if they liued in error 6. The reuerent spéeche of Catholique writers and the rayling balsphemous and dishonest spéeche to be found in the writinges of the other side 7. The ordinarye lyinge and fraudulent dealing of Protestantes neuer almost reportinge the opinions of Catholiques trulye but faininge them to say y e which they neuer say nor thinke 8. For that Protestantes estéeme al their Ancestors to be damned and doe breake their wils and ordinaunces by conuerting to prophaâ—â— vses thos reue news and liuings which they assigned to the seruice of God THE Seconde is called Sebastianus Flaschius whoe besides the reasons which the other hath geuen for I omit them which haue bene touched before he yealdethe these reasons of his conuersion 1. For that he hathe founde the Catholiques to teache quite contrarye to that which coÌ„monlye their aduersaryes doe reporte of them 2. For that he hath found by Luthers bookes that he was moued onlye of enuye to write first against the Catholyque Churche 3. For that he hath found in Luthers writings so great dishonestie and scurrilitye of spéeche as might shame anye harlote to reade which could not come froÌ„ a man inspired with the holy Ghost 4. For that the Protestantes doe reiect easily any booke or péece of Scripture which maketh against them and that which they cannot denye he hathe proued that they corrupte it and that they estéeme noe more of Councels and Fathers then of the Turkes Alcoran 5. For that he hath found by reading of ancient histories and Fathers of the primatiue Church that the most of all their newe opinions are ould heresies condemned expressely and by name in the heretikes of the primatiue Church 6. For that he hathe founde Luther to hould manye manifest contrarieties in his woorkes 7. For that Luther séemeth to haue beleued in nothing not being ashamed to saye that he had more confidence in his Katherin Bore and in his Philipe then in Christ. 8. For that he hath found them by experience to be parshall and to exaggerate euerye litle thing that they can find amisse in the liues of Catholiques althoughe amongest them selues they liue most viciouslye especiallye in the sinne of the fleshe For albeit they haue wiues of their owne yet doe they in Germanie according to Luthers doctrine vse their maydes at their pleasure and more then this the ministers vse commutation of wiues amongest them selues and a preacher of no smal account would nedes enforce this man to change wiues with him And many other such thinges whiche he proued amongest them he saythe that verye shame letted him to reporte them FINIS The effecte of M. Hanmers booke The effecte of M. Charke his booke The first part Iesuites noe Secte 1. Reg. 17. 4. Reg. 1. 4. Dan. 1. Marc. 1. The name of Iesuites In psal 132. lib. 11. hist. ca. 3. Li. 3. con lit Petil. ca. 40 Bookes written in the coÌ„mendation of monkes and fryers Luc. 9. Ioh. 12. Math. 19. The true lyfe of Iesuites M. Hanmers notorious lye Vide Iaco. Payuam li. 1. de ortho explicat Ignatius the beginner of the Iesuites Vide Iaco. Payuam li. 1. orthodo explicat Pet. Maffeum in vita Ignatij de Loyola Luther beginner of the new Ghospel Vide Ioan. Cocle. in vi Lutheri LindaÌ„ li. de fug ido ca. 8. 9. Luthers doctrine Lib. de fug idolis ca. 8. Li. de miss angul pag. 228. to 7. li. de missa priua Hoss li. 1. de heres Claudi de Sainct li. de reb eucha LindaÌ„ li. de fug id ca. 8. Luth. ep ad Argenti epist. ad Io. Har. Bucer ep ad Luth. A definition of Sinne. Gen. 29. Aug. li. 3. de lib. arb cap. 19. Transposition in alledginge of Scripture Concupisence noe synne Rom. 7. Rom. 8. Li. de Nup. conc ca. 23. 25. li. 1. con ep 2. Pelag. ca. 13. et li. 1. Re tract ca. 15. Math. 5. First motions noe synne Exo. 20. Deu. 30. Li. de nupt et concupis capit 23. Eccl. 18. All things not expressed in Scriptures Thinges beleeued whiche ar not in Scripture Colos. 4. Obiection 2. Timo. 3. Profitable Necessarye Parts of scripture loste Addinge to Scripture Deut. 4. Non addetis ad verbuÌ„ c Deut. 18. The Scripture may be wrested to an euill sence Nu. 21. Ioh. 3. Math. 25. Psal. 18. The readinge of Scripture 1. Tim. 4. Luc. 2. Math. 22. Deut. 2. Faythe and woorkes Rom. 11. Faythe and hope Heb. 6. Rom. 5. Luc. 10. Faythe grounded onlye vppon the word of God Hope hathe doubte in it Heb. 6. Rom. 5. 1. Pet. 1. Phil. 2. Eccle. 9. Inuocation of Saintes Esa. 63. Ieron in ca. 63. Esa. Math. 25. Hoc facite Traditions Two kinde of traditions 2. Thes. 2. Marc. 7. Three kyndes of Rabbinical expositions of the Law Worshippe of Creatures 2. Cor. 6. Act. 5. 7. Exod. 25. Num. 21. Ioh. 3. Psal. 45. Phil. 2. Aug. li. 3. de Trin. cap. 9 10. M. Charke his lacke of modestye M. Charke his zeale Lyinge for the game Newes from Rome printed by 10. Charlewoode Ed. Whyte The 2. parte M. Charke his conclusion Religion standeth with temporall obedience Rom. 13. Tit. 3. 1. Pet. 2. Vide Apolo duas Iusâ—ni mart A bad argument Wiclif li. 4. Trial. ca. 3. Concil CoÌ„ sessi 8. Luther in Bulla LeoÌ„ 10. Caluin li. 3. inst cap. 19. li. 4. cap. 10. The third part Distinctions Epi. Iudae Arist. in Elench Libertye of pen. Proofes in disputation Councels Fathers and stories Theod. li. 1. hist. ca. 8. Syno Constan Damas. here 99. Philosophie Note this reason Flying onely to Scripture condemned as heretical The 4. Parte Aug. ep 137 ad ple. Hip. Psal. 68. Luc. 16. The Iesuites lyfe by the enemies confession Great labour Deuine meditations Chastising the fleshe Perfect charitye Contempte of riches and honour Causae motiuae N. Xilandri iÌ„pres sae Ingolsta dij 1579. IreÌ„ li. 3. ca. 3. Optat. li. 2. coÌ„tr Donat Aug. ep 165. Professio Catholica M. Seb. Flas chij impres Colo. 1580. Li. de capâ— Bab. eth 〈◊〉 Pap. Li. coÌ„t Pap. et in sermo conuiualib Vide Sand. de visib moÌ„ cap. 57. Fabius de aÌ„tilogijs Lut Serm. conuiu et tit de prophet et tit de oper Dei Ser. de matrimo