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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