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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16459	A defence of the olde, and true profession of Christianitie against the new, and counterfaite secte of Iesuites, or fellowship of Iesus: Written in Latine by P. Boquine a Frenchman, borne in Borges, & Professor of Diuinitie, in the Vniuersitie of Heidelberge: Translated into Englishe by T. G. Whereby maye bee perceiued, howe falslye the Iesuites vsurpe the name of Iesus, and how farre off they are, from the thing signified thereby, and what their profession, and purpose is in truth: otherwise then they beare the worlde in hande.; Assertio veteris ac veri Christianismi adversus novum et fictum Iesuitismum seu Societatem Iesu. English	Boquin, Pierre, d. 1582.; T. G., fl. 1581.	1581 (1581)	STC 3371; ESTC S116194	81,465	194

that hee shoulde haue any fellowship with him as it is that a blinde man 〈…〉 lde sée the light of the Sonne Whereof it followeth no lesse certainly then clearly that all that graunt any fellowship with the flesh and bodie 〈◊〉 Christ vnto vnbeleeuers doe vtterly shake the groundes or foundations of christian doctrine and doe not onely weaken but also cleane rent a 〈…〉 the harmony and agreement thereof Neither doeth this opinion se●●●● to be called rather deuilish then h 〈…〉 or to proceede from a man for that only cause that it hath broken the rule of fayth and truth which our godly fathers haue so named 〈…〉 but also for the maner by which it is w●nt to be defended of th●se men For it is not auouched and maint●ined with the weapons of Diuines but of tyrantes that is not by the estimonies of the scripture or sure reasons drawen therehense but by cauilles reproches slanders banishmenis proscriptions fire and sword These are ●he weapons not of trueth and godlines but of falshood and wickednes the father and mainteiner whereof is hée which was a murtherer from the beginning whom they followe which● are his abusing the colour of trueth and religion to ouerthrowe the ●ame that they may the better prouide for their owne gaine which is the onely thing that they séeke But the scripture left vs by the Apostles acknowledgeth no other followship with Iesu then that which is ●y faith● neither doth the ancient church to wit the Apostolike an● Catholike or vniuersall Now this that these man haue deuised they dream to be 〈…〉 with the mouth which are y ● Author● of transubstantiatiō haue brought in to y e church not of Christ but of Rome together both their transubstantiation and their felowship with Christ imagined of themselues the latter wherof receaued as it were by handes from them they which haue inuented transubstantiation do with tooth and naile defend as agréeable with their new imagination vphold it egerlye with the same weapons that they doe But they whose mindes are voide of preindice doe easily perceiue that a man being vpō the earth can neither folow Christ with his bodely féete neither touch him with his hands neither see him with his eyes neyther heare him with his eares So as no man can either eate or taste him with his mouth téeth tongue or rooffe All these thinges as they are done onely with the hart and minde so it is to be confessed that it can be done by fayth only Therfore he erreth greatly that trusteth that hee can haue any felowshippe with Christ by outward apparell or gesture or any bodely actions Now let vs see whether these new felowes of Ie●● haue taken a righte way or no. CAP. IX That this new and vpstart felowshippe of Iesu haue no true faith THere is no man but doth acknowledge that the minde and the harte of a man is the proper and peculiar zeale of faith and his true dwelling place and that thereof it followeth that it belongeth to God only to iudge and geue sentence properly and truely thereof which thing I confesse notwithstanding the holy Scriptures doe euery where witnes that one man may yea and ought to iudge of another mans faith as of all vngodlynes and that neither vncertainlye neither vainly This ought to be taken for an vndoubted truth that the faith of Christ or christ 〈…〉 h i● that which is in Christ that is which aymeth vnto him as the 〈…〉 marke and layeth holde vpon him as the true obiects For albeit true faith doeth embrace the whole Scripture both of the Prophets and Apostles as the voyce of God containing verelye the most certaine will of God yet for as much as all partes thereof tende vnto Christ faith also it selfe hath respecte chiefly vnto him And that faith only is to be accounted for true which truly knoweth and apprehendeth him that is in such sorte as he is in deede euen such as the heauenly father hath set him out and offered him in that scripture which is as it were a most brighte glasse liuelye representinge Christ and in him God For the wit of man be it neuer so sharpe by nature cannot conceaue the true and liuelie Image of Christ and how can it seeing the thinges which are vttered of him vnto vs in the Apostles doctrine are vnto flesh and mannes reason not only Paradores but also foolishnes that is such as he confesseth and taketh to be extreame folly Neither was it without cause that Christ after that Peter had in flatte wordes pronounced him to be Christ the Sonne of the liuing God which came into this world by and by made answere Flesh and blood hath not reuealed this vnto thée but my Father which is in heauen Yea and Paule most cléerely teacheth that faith is conceaued and bred by hearinge and that of the worde of God The which therfore a litle before these wordes he calleth the words of faith For as that heauenlye worde is not perceyued of man but by faith so there is no faith but that which groweth in the minde out of the same word through the heauenly Spirite For which cause it is w●●●e to bee set foorthe with diuers names or titles taken frō those things which receaued by faith it bringeth to passe for it is named the worde of grace of euerlasting life and saluation And Christ acknowledgeth for his true disciples those only which abide and continue in his word Hereunto I suppose our ●●●●rs which were truely godly and Apostolike men had an eye when they named the chiefest points of doctrin●●●●tayned in the wrytinges of the Prophets and Apostles the Rule of our faith and the bookes in which is conteyned the Canonicall bookes For as by these wordes they meant that all things contained in those bookes were true certaine and sure so nothinge without or besides those bookes were eyther to be sought for or followed but that faith ought to holde himselfe content within those bowndes and lysts As Damascene a wryter nothing suspected of our very aduersaries no les fitly then truely wryteth in the Preface of his bookes Christian faith then is that which acknowledgeth loueth and imbraceth Christ in such sort as the holy Scripture expresseth him and as Paule by his liuely preaching paynted him out and cru●yfied him before the Galathians eyes and passeth by with closed eyes and eares as the vaine counterfette of Christ whatsoeuer are spoken and vttered without those bookes Therefore I suppose it lawfull for me to iudge of the faith of this new felowship out of their own doctrine or rather I am so commaunded to doe of God What that doctrine is how shoulde I more certainly know then by their wrytinges published abroad in the which they gaue their censure of other mennes doctrine and maintayn and defende their owne Now they doe most euidently shew

eyes ought to be that deare Sonne vnto his Father in whom onely he is so appeased that he is offended with all those whom he doth not reconcile vnto him The way whereby we must goe is euen his voice and word whereunto we must altogether giue eare Therefore this Sonne alone and no other is both the way the end and the Guyde For so those demonstratiue spéeches are to be taken that we vnderstande him to be seuered from all others and all others to be excluded from that office and honour Whosoeuer endeuoureth by any other way to come to the end hée looseth his labour For all the sharpnes of mans wit is so dull in this point as a bruite beast Whatsoeuer men either thinke or determine of this matter are errours and wanderinges from the way not paths not furtherances but hinderances thereto Haue not this bene plainly enough set foorth in times past by the Prophetes whiles they so often oppose the wayes of men to the wayes of God as cleane contrarie one to the other For this time one place of Esay the 55. Chapter verse 8. shall suffice He bringeth in God speaking to Israel in these wordes My thoughts are not as your thoughtes neither my wayes as your wayes For by howe much the heauēs are higher then y e earth by so much are my wayes higher thē yours and my thoughts then your thonghts What could be more plainly spoken And do we yet doubt whether y e sonne shineth at noone day To what end doeth Dauid so often so earnestly so flatly desire of God that he would teach him and shewe him his wayes and paths If we beléeue him whom we knowe to haue bene moste plentifully lightened by the holie Ghost to haue spoken this in good earnest and to haue desired it from the bottome of his heart what shall we thinke that we ought to doe Shall we thinke that we are wiser then he Doe we sée further then he did Yea and to what end had we néed of a heauenly teacher and guide if hée might haue bene founde in the earth It is notable that Augustine in his first booke of the consent of the Euangelists 18 Chapter gathereth out of that godly saying of Socrates wherof he maketh mention also in an other place reproouing the Romans which therefore refused to worship the God of the Hebrewes and Christ because he would be worshipped alone It is saith he the opinion of Socrates that euery God ought to be worshipped as he hath commaunded him selfe to bée worshipped Wherefore these men to wit the Romanes were forced of necessitie not to worship the God of the Hebrewes because if they would worship him any other way the● hee him selfe had saide hee woulde be worshipped they shoulde not verely worship him but that whiche they themselues had deuised A 〈◊〉 truely worthie to bee moste déepely rooted in our mindes whiche if Torre●sis the Iesuite had well weyed he would neuer so much as haue thought of setting of Augustines confession against the confession of Augusta Neither is it lesse worthie the noting and bearing away neyther lesse repugnant also to these mens imaginations which the same Authour writeth the 10. Cap. of the same booke against those whiche said that Christ wrote certaine bookes to Peter and Paule Which errour he supposeth that they tooke therhense because they saw them in many places painted together Therefore afterward he saith So haue they deserued wholy to erre which haue sought for Christ and his Apostles not in y e holy bookes of the scripture but in painted walles Neither is it any maruell if fayners be deceiued of Painters We heare the iudgement of this most learned and godly man concerning the way to séeke out and learne Christ and godlines Forsooth not by the imaginations and fansies of men but the holie bookes of the scripture that is the doctrine deliuered vs from God whiche only well knoweth howe he will bée and ought to be serued Euery way sought elswhere ought not only to be suspected of vs but also vtterly abhorred and auoyded Neither are we to looke to come any other way vnto the fellowship of Iesu but by that which he hath declared And in déede it were a thing void of all reason for any man either to enter into an other mans friendship either to be admitted to his fellowship and league but by those couenantes lawes and conditions which he shoulde set downe and appoint that should receiue an other into his friendship or felowship league And is it not without all reason that he which receiueth a benefite shoulde tye the giuer thereof to couenants and conditions of his owne making To the intent therefore all men may the easier sée and vnderstand vpon what cause and condition a man must and ought to haue fellowship with Iesu Christ I wil laye foorth to the viewe the maner thereof fetched from the publicke tables of the ho●e Ghost that is to say the writinges of the Prophetes Apostles deuided into their partes in that order whiche as I iudge is fit and agréeable with the nature of those thinges intreated of Against the which in like maner I will set the way which these of this newe fellowship haue begunne to take and doe yet followe that it may more euidently appeare both that they themselues and all those that will followe these blinde guides doe wander verie much and to be greatly deceiued CAP. VIII That the first steppe necessarie to haue felowship with Iesu is true faith in him THat the doctrine of the fellowship with Iesu or communion of mā with Christ the Sonne of God stretcheth verie farre and conteineth within his compasse the doctrine of the Prophetes and Apostles as the which is the chiefest argument and principall scope thereof they doe easily perceiue that knowe what is the cause of mans saluation and well vnderstand whervnto all partes of holy Scripture doe belong and ought to be referred For nothinge is delyuered in the same which doth not tende heereunto to bring man to God the onely fountain and author of his happines and saluation But I purpose not at this time to handle euery parte of this so large a matter but those only which properly appertaine vnto man himselfe that is I entend to shewe by what meanes Iesus receiueth man into his fellowship or to speake yet more plainly what I meane my purpose is at this present to declare by what markes and testimonies wee may and ought to knowe that either we our selues or other doe belonge to the fellowship of Christ Paule of all others séemeth vnto me to haue opened most largely and exactly this mysterie of the fellowship or knitting together the members with the head For he maketh mention therof almost euerie where but in the Epistle to the Ephesians he prosecuteth namely all the partes and causes thereof and vnfoldeth them euery one touching in most flat wordes the beginning

attempts of the ministers of satan and Antichrist to put out the light of the Gospell lately by ●●e goodnes of God restored The great zeale and godly trauels of the true Ministers of Christ in the defence therof against them Neb. 4. vers 17. The Iesuites a new supply of satan to recouer his decaied kingdome The course of the Gospell hindered by dissentions raysed by some professours thereof The hinderers of the Gospell shall not escape the iudgement of God The cause mo●ing the Authour to write The Authours purpose in this booke The Godly ought to haue as great regard of wordes as thinges Arist in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. vers 24 Colos ● vers 6. The Godlie ought to vse the wordes of the scripture to expresse thinges belonginge to religion August lib. 10. de ci●● dei cap. 2● The Philosophers ou●● much libertie in speech and wordes reproued by Augustine Irenaeus The same also reproued in the Valentinian heretickes Gen. 17. vers 5. 32. vers 28. Iohn 1. 42. The names of offices and functions in the church geuen by God why Eph. 4. ver 1● Augustin Plato in Crat● alibi Gen. 2. vers 〈◊〉 Hebr 5. vers 5 Iesus Matth. 1. vers 21 Luc. 1. vers 31. Ioshu● 1. Iehosuah Zach. 3. vers 1. Luc. 1. vers 3● 2. vers 21. Christ I Iesus the proper name of the sonne of God Christ the name of his office Tertull. od●ersus Praxeaus The title Christ geuen vnto the old kinges and Prophetes as figures of Christ Psal 105. ver 15 3 Iohn 6. ver 42. Iohn 9. Cap. ver 22. Iohn 19. ver 22 Act. 18. ver 28. Mat. 16. ver 16. Iohn 11. ver 27. Lu. 4. cap. ver 41. Iohn 1. cap. 2. ver 22. The Iesuites do seeme to come nearer to Iudaisme and Antichristianisme then verie Sathan him selfe The beleuers in Christ called at the beginninge by diuers names Act. 6. ver 1. 2. 9. ver ver 1. Cap. 11. ver 26 Cap. 17. ver 18 Act. 24. 5 The faithfull called Christians by the instincte of the holy Ghost The name of a Christian hated and persecuted of the wicked at the first Athenagoras Iustine Tertullian Eusebius 10 Athenagoras Iustine Th● name of a Christian most comfortable glorious to the godly The cause why the godly are named Christians Ephe. 5. 29. 30. 32 1. Pet. 2. 5 Apoc. 1. 6 Psal 133. 2 The title of a christian no vayne but a most effectuall title Psal 105. ver 15 Hierome Esay cap. 65 ver 15. The godly preferre the title of a Christian before al worldly title● Hier ad Furiam Christiās ought in deede to be such as they are in title 1. Cor. 1. vers 12. Schismes and Sectes in the Church of the Corinthians in Paules ●ime which he sharply reproueth Profitable doctrine may be gathered out of this reprehension of Paule Satan readie to set vp his Synagogue where Christ hath his Church The vnitie of the Church easily broken The vnitie of the Church ought carefully to be preserued They that stick not wholy to Christ deuide him and deceue themselues The Apostle foresaw what Sathan went about by these his first attēpts to bring to pas at last to the ruine of y e church Sathans suttle beginnings and proceedings in vnderminig the church of Christ Satan began with small beginnings to hide his intent Satan made his way vnder the pretence of rare holines and godlines The simplicitie and puritie of the Gospell forsaken The proceedings of Satan in corrupting the Gospel more and more The Church of Christ loaden with Iewish and Heathenish ceremonies Christian religion became rather Heathenish then Christian The name of a Christian loathed and the names of men receiued Christ by these practises made a stranger in his owne kingdom Tertul. in Apo. August de ci●●t dei The Heathenish Romaines may teach the Romish Church to worship Christ alone The Iesuites wherein to be liked in taking their names of Iesus wherin not Noueltie in religion to be auoided Hier. in 1. Cap. ad Gala●us When it is lawfull to inuent newe names to newe things 1 2 Math. 9. vers 16 1. Tim. Cap. 6. vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. vers 21 Gal. 1. vers 28. The Iesuires newe name a marke of Schysme Ephes 4. vers 3. 45. 1. Cor. 1. verse 12. 13. Gra. d●o can 11. Quest 3. ex August in Io. tract 1 The Sorbonists ridiculous articles The Authors danger for naming Christ without Iesus Why the Iesuites and Sorbonistes doe shun the name of Christ The Iesuites sacriledge and prophanation of the name of Iesus Obiection Answere The Iesuites haue no priuiledge aboue other Christians to take vpon them the name of Iesus What the Iesuites doe meane by their name Iudg 3. 15 Whether the Iesuites be Sauiours or no. How the Iesuites be felowes of Iesus Heb. 5. 5. Iohn 10. 8. A manifolde impietie to be felow therein with Christ wherein he will haue no felow The founders of popish sectes iniurious to Christ the only foundation 1. Cor. 3. 11 The founders of popish sectes iniurious to Christ the only foundation 1. Cor. 3. 11 Act. 13. 14 15. 17. 18 Acts. 4. verse 10. 12. Rom. 5. 17. 18. 19 1. Cor. 15. 21. 22 Adam Christ compared together as two contraries with their effectes Rom. 6. 23 Iohn 5. 3 Mat. 18. 11 Luke 19. 10 Without Christ there is no life nor saluation 1. Ioh. 5. 11. 12. Iohn 15. 1. 2. 3. 4. 5. 6. Rom. 11. 14. 1. Tim. 4. 16 How men are called sauiours in the Sctiptu●es Heb. 2. 10 Act. 5. 31 No other way to obtayne saluation then that which Christ hath deliuered Christ the only way to God all other are by-wayes Augustine No man commeth to Christ of himselfe but called by God and moued by his Spirite Mat. 11. 27 Io. 1. verse 4. Io. 14. vers 6. 1. Cor. 1. verse 9. 1. Io. 1. vers 1. 2. 3. God salleth vs by the voice of the Gospell vnto Christ and by no other way Mat. 17. 5. Christ the guide the waie and end of our saluation Esa 55. Cap. verse 8. August li. 1. de consens Euangelist Cap. 15. Torrensis the Iesuites fond opposing the confession of August against the confession of Augusta Libr. eiusdem Cap. 10. Augustines iudgement is to finde out and learne Christ in the scriptures only No other way to be ioyned to Christ thē that which he him selfe hath deli●●●ed The doctrine of the fellowship with Iesu the chiefe scope of the scriptures Ephe. Rom. 8. Faith foloweth vocation and goeth before iustification Faith the first steppe to come to Christ Io. 1. Cap. Gala. 3. 26. 1. Cor. 6. Ephes 6. Io. 3. Cap. Io. 6. We must come by the fellowship of the humaine nature of Christ to the fellowship of diuine August de ciuita Dei lib. 9. Ca. 15. Bread Blood Shall eate Shall drinke Hath come Beleeueth Fphes 3. Cap. As

the beleeuers in Christ cannot but haue fellowship with him so the vnbeleeuers cannot haue any at all The Iesuites which teach that they may teach deuilish doctrine The deuilish defence of this doctrine by the Iesuites and Papists Io. 8. The Papists by their transubstantiation dreame of the receiuing of Christ with their mouth Christ not to be receaued by any outward and carnall way but by faith only The hart of a man the proper seate of faith Faith aymeth to Christ as the true and principall marke in the scripture What true faith is Mans wit cannot comprehend Christ Mat. 16. 1● Rom. 10. 17. 18 The word and faith vnseparable Iohn 1. 31. The word the rule of our faith The Canonical Scriptures only sufficient for faith to rest vpon Damasc in Pr●oem Lib. Christian faith what it is The Iesuites faith to be iudged by their Doctrine The Iesuites doctrine The Iesuites pretence of the truth the sooner to deceiue in their Cathechisme of Austria Prouerb 5. 7 The titles of the Iesuites bookes and the doctrine therin conteyned contrary The Iesuites make 6. wayes and more to purge sinnes not so much as naming Christ or faith in him Censura Colomensis What account the Iesuites make of the Scripture What the Iesuites faith is Rom. 14. 22 Iac●b 16 The Iesuites faith wauering and doutfull Mat. 17 Luke 4 Ephe. 1. Rom. 8 The faith of the godly certaine and stable Ausbrosan Luc. Cap. 2 The Iesuites robbe Christ of his office of redemption Galat. 3. The Iesuites pretence of reformation and their doinges contrary The Iesuites more impudent in the defence of popish errorr then other papists and the pope himselfe Orat in Concil Trident. 〈◊〉 Pope Anacletus impudent and ridiculous forcing of the scripture to prooue his supremacie Cephas Iohn 1. 42 Distinct 22. Contius the Popes flatterers shifte to helpe Pope Anacletus Turrianus The Iesuites impudent defe●ce of Anacletus The Iesuites in flattering the Pope shake of all feare of God and shame of the world Christ in the scriptures deliuered vnto vs after two sortes 1 Christ only ● Sauiour 2 Io. 13. 2. Tim. 3. Rom. 2. True loue a sure marke of the Discipler of Christ Io. 13. Math. 7. 16. Faith must be ioyned with obedience Tis. 1. 1. Thes. 4. 1. Cor. 1. 30. Rom. 6. 7. 8. Ca. The endeuour of holy life can not be separated from true faith Ti. 2. 14. The true beleeuers doe feele Christ working in them by his holie Spirite Gala. 2. Why the company of the godly are called the communion of Saintes 1. Thes 5. 23. The Iesuites no such men as they beare the world in hand The Iesuites in their dealing against the professours of the Gospel in the point of Iustification malicious and slaunderous What iustifiing faith the professours of the gospel teach Gal. 5. 6. 〈…〉 12. 33. Lyes and slaunders the notes of the enemies of truth and godlynes 1. Cor. 4. Iac 4. ver 3. The loue of the world y ● loue of god lines can not agree Math. 6. 2. Timoth. 4. ver 10. The lusts of the world do raine cheefly in the Poopes and his prelates courts Pontificalis cana The Iesuites in hauntinge the popes prelats courtes kitchinges shewe what hatred they beare to the worlde The verse occasions of eviles to be auoyded of the godly The Iesuites for sake not the worlde but imbrace it and run into the middest of it Turrianus the Iesuits vaine and ridiculous bragge of his forsakinge die world The Iesuites frequentinge the kitchinge geue men occasiō to suspecte that they loue belly chere and not temperance Obiection Answere How the Iesuits play the Phisitions in curing the diseases of the sicke popishe church ●se 4. ver 1. 2. Obiection Answer 2. Time ver 1. 2. 3. Act. 13. ver 46 The true cause of the Iesuites frequenting the palaces of popishe prelates 1. Reg. 12. Eze. 34. The Iesuits purposes bewrayed by their doings Ro 1. Not onely the doors but also the allowers and incoragers of wickednes giltie before God Prou. 17. ver 15 The Iesuites popish prelate● conspire both against Christ How truely the Iesuites take theire name of Iesus Likenes equalitie the cause of fri 〈…〉 dship concord as the contrarie of hatred discord similitude Rom. 8. ver 24. The members of Christ must be made like to him their head Hebr. 2. ● bil 3. ver 21 What the waye is to be made like vnto Christ Heb. 2. ver 10. Luk. 24. ver 25. The crosse the way to be like vnto Christ Math. 16. Mar. 8. Luc. 9. Christ exhorteth his to the patient bearing of the crosse 1. Pet. 2. ver 19. 21. Cap. 4. 13. Rom. 8. ver 17. They that looke to be partakers of euerlasting blessednes in the life to come with Christ must beare the crosse with him in this life 2. Timoth. 2. v. 11. 2. Tim. 3. ver 12. Act. 14. ver 22. The crosse can not be separated from Christian profession Heb. 12. ver 8. Cyprian The crosse of Christ is to be discerned from all other by the cause Augustine 1. Pet. 2. ver 19. 4. Ca. ver 15. 1. Cor. 13. Where the true crosse of Christ is to be found The Iesuites haue not true Christ but an Idoll of him Puritie of doctrine a signe of the trueth Cyprian Two sortes of martirdome inward and outward The inwarde martyrdome must go before the outward Rom. 6. ca. 7. cap. 8. cap. Gal. 5. The inwarde martyrdome conflicte in the godly continuall 2. Tim. 3. verse 4. Ephes 6. The godly neuer want their spirituall combats with Satan What is the true crosse of Christ and what not 2. Pet. 2. Iob. Dum spirant non modo sperare sed etiam suspirare eos vult The godly must alwayes in this life beare the crosse of Christ The life of the godly a continual repētance The Iesuites ignorant of true rapentance and mortification The outward martyrdome what Cyprian Instrumentum Euangelicum Heb. 12. ver 2. Act. 5. ver 41. This martyrdome for Christ glorious Paules life such a continuall martyrdome Fryer Frauncis fained to haue woundes as Christ by the Franciscan Fryers Colos 1. ver 24. The godly ought euer to be willing to suffer this martyrdome when iust occasion is offered The Iesuites haue not this willingnes to suffer this martyrdome for Christ The Nazareans described and their practises agaynst Paule The Nazareans tooke vppon them to be Apostles Paules constancie and boldnes in the defence of the Gospel agaynst them Paule in these paynteth out al false teachers to the posteritie for euer The Iesuites worse then the Nazareans Satans later deuises worse thē his former The image of true teachers set foorth in Paule of false teachers in the Nazareans Tit. 1. ver 16. Cyprian Mens doctrine to be iudged by their life not by their tong The tong doth sooner deceiue then the life Mat. 7. ver 15. Math. 7. ver 15. The ende and scope of mens doctrine a sure token thereof 1. Tim. 1. 6. 2. Tim. 2. The end of the true teachers doctrin to seke the wil of God of the false to seeke their own lustes 1. Cor. 14. Chrysost ho. 35. The Iesuits not like Paule but the Nazareans in their doctrin The Iesuits deface God and his glory in sanctifying and deifying men The Iesuits deface Christes grace by mans merites and workes The Masse iniurious to the grace of Christ Iewish heathenish ceremonies broght into the Church of Christ by the Papists and Iesuites doctrine The Iesuits doctrine more c●●rupt then the Nazareans The Iesuits in the ambitious maner of their teaching like the Nazareans The Iesuites counterfait holines and hypocrisie to win credite at the first Ioseph●ll A●● Iuda 11. ca. 8. The Iesuites do vse the policie of all false worshippers of God The Iesuites pleasers of men The Iesuites slaunderers and backbiters of godly and learned men Hicrome The Iesuites chop change and corrupt the worde of God to get the fauor of men Antipodes The ende of the Iesuits doctrine A Franciscane Fryers hypocrisie to climbe to the Popedome The Iesuits sodayne aspiring to high roomes great liuings shew what their ende is The Iesuites f●rre vnlike the Apostles of Christ The Iesuites farre more forward in aduancing themselues then the old tolerable later intolerable monkes The Iesuits the Popes their fathers dearlings in respect of the monkes their brethren The Iesuites couetous Mat. 8. ver 20. The Iesuites ambitious and seeke a tyrannie ouer the Church The Iesuites holde cruell courts of inquisition Mat. 27. ver 32. Anti Iesuses Antichristes the Iesuites true titles Against comp 〈…〉 t of dissent 〈…〉 in the C 〈…〉 e. Similitude Dissentions no iust cause why men doe not come to the trueth Io● 19. A great cause of dissentions that men are not desirous to speak the truth in Gods worde where it is to be found The Iesuites newly sprong vp bost falsely of antiquitie in their doctrine against vs. The Iesuits forbid that which Christ hath cōmaunded and commaund that which he hath forbidden The Iesuites stirred vp by Satan and why The Iesuites seduce child●sh foolish men 1. Cor. 14. ver 20 Gala. 3. ver 1. Ioh. 3. The lamentable blindnes of those that are sedu●ed by the Iesuites Erasmus The actes of the Apostles cōtein a full platforme of the Churche of Christ wherby to discrye all seduce●s and namely the Iesuites We ought to be Christians not only i● name but also in deede The Iesuites seeme to be ashamed of the name of a Christian The Iesuites true name