noone For God and the world are of such contrary desires one to y e other that Iames doubteth not to say that the friendshippe of the world is enimity with God and that whosoeuer desireth the friendship of the world is made an enemie vnto God Whosoeuer therfore is not an aduersary vnto the world and hath not bidden battel vnto it and doth not declare the same rather in deede then in word is not to be counted y e friend much les y e felow of God For Christ also hath sufficiently shewed that no man can be addicted to them both and loue them both Paule allegeth no other reason why Demas forsooke him but that hee had imbraced this present world Furthermore Iohn in his first Epistle and second chapter hath liuelye paynted out the nature of the world and what his lustes are wherein also he confirmeth the former sentence of Iames. Whatsoeuer saith he is in the world the luste of the flesh the luste of the eyes and the pride of life is not of the father Now it is to bee considered amongest whom these affections doe raigne and these markes appeare If there be any that dare denye that they are chiefly to be séene in the courtes of the Bishops of Rome of Cardinals and of Bishoppes I will not doubt to affirme that hee is touched with no féeling of conscience and with no shame For who vnlesse he be marueylously shameles wil deny that their palaces or houses more stately then kinges are schooles of all kinde of pleasures Who knoweth not that they and their reteyners doe liue in excessiue ryot and do fare most delycately and dayntely Truely that olde prouerbe a Prelates feast did neuer so well agree vnto any as vnto these men I speake nothing of the monstrous outrages which are done in secreate those that are openly done do suffice and giue euident testimony thereof If it hath bene heretofore truly and worthily saide let him depart from the courte that mindeth to bée godly howe much more truely and rightly I pray you may it be saide of these men whosoeuer desireth to haue fellowship with Christ and friendship with God Let him beware flée and abhorre these companies and fellowships For he that goeth about to ioyne the one of these with the other he thinketh and doeth as wisely as if he should endeuour to make fire and water agrée together If these newe fellowes are so desirous of the Apostolicall temperance continence and abstinence as they professe them selues in their apparell iesture wordes and writinges howe commeth it to passe that they couet so much to nestle thēselues so neare the Popes kitchins It is maruel that they auoid not smoke which is noysome to students of learning the sauor of rosted meat which is wont to be vnpleasaunt vnto those which are fasting They that in déede hate wickednesse doe diligently remoue from them all those thinges whiche entise men therunto and doe diligently cut of all occasions thereof Yea theire eares can scarce abide their names And many not without cause doe thinke that this cause especially brought foorth the olde solitarie lyfe For those goings aside from the multitude and company of men do séeme to haue tended to that purpose as the monumentes of antiquitie touching the same do plainly declare But these vpstart fellowes of whom it is reported that they meane to raise vp the godlye antiquitie beinge as it were buried take a cleane contrary way from it To the intent they might flée from the worlde they séeke the verie marowe and fatte of the worlde to the intent they might auoyde filthinesse they cast them selues into the gutter Turrianus wryteth that he was before he tooke vpon him the profession of the secte of the Iesuites in the world and so he would conclude that he is now out of the worlde following I thinke them which cast themselues into hote burninge coales least they should be burnte or which for feare of rayne least they should be wet doe dreanch themselues in a ryuer Furthermore they that are desirous of godlynes from the hart indeuour to goe before others and prouoke thē by their example to vertue doe euen auoyde all occasiōs which might cause men to suspect the contrarye of them Now who would not beleue much more suspecte that those which follow the sauour of the kitchen be rather geuen vnto voluptuousnes then to temperance and albeit they fayne themselues to be abstinent yet that they do liue ryoteously For it is not said for nought if thou dwell by a lame man thou shalt learne to be lame But these men wil say that their purpose and end is to cure the diseases of y e church and that they doe follow cunning and wise Phisitions which doe verie well thinke that it ought to be the chiefest endeuour to take away the causes of the diseases for as much as they perceiue the Bishops of Rome and Prelates to be the fountaines of all those euils wherewith the church is greatly pressed and well neare oppressed as all men likewise doe confesse that therefore they haue most iust cause to beginne amongest them their cure These thinges are well saide but their déeds must answere their sayings Verely they are but vaine bragges whether they holde their peace or say any thing to the contrarie For it is no wise mans part as one well saieth to beléeue more those thinges which thou hearest then which thou seest Neyther are there more sure testimonies of our intentes and willes then the effectes thereof Therefore we do then especially beléeue and confesse that the causes of diseases are cured when wée sée the diseases to be assuaged and diminished But now what signes and tokens of this assuaging of the diseases doe there appeare vnto vs or what can these newe Phisitions shewe vs whom haue they of so many naughtie and leaude persons brought vnto a better trade or a sounder minde Errours and naughtines amongst them are not only not diminished but more and more increased In some of these gouernours of their church superstition together with ignorance of heuenly doctrine groweth daily more stronger in other some the contempt of true religion waxeth greater in most part either Atheisme or Epicurisme doe openly raigne Their maners are verie corrupte all discipline yea that which the Popes themselues haue inuented and deuised is quite decayed And what shoulde I bring any witnesses hereof séeing the thing it selfe soundeth it out Who knoweth not that that moste gréeuous complainte which is in the Prophet Ose the 4. Chapter was neuer more iustly eyther spoken or heard of then at this daye to witte There is no trueth no mercy and no knowledge of God in the lande by swearing and lying and killing and stealing and whoring they breake out and blood toucheth blood for these thinges are done without controlement and these wounds are séene both euerie where and especially amongst
prouided a newe supply of aide whiche hee hath secretely brought into the chiefest tower of his kingdome For it was so shaken and battered that he perceiued it neare ouerthrowne But while we which haue succeeded into the places and seats of those holy men doe pitifully striue together Certaine spurnes and byters amongst vs raising vp new brawls troubles by the policie watchfulnes and industry of this newe aide the enemy hath so restored within these fewe yeares that same his tower that it may appeare that the whole crue of Antichrist stande in great hope shortly to recouer their former authoritie dignitie and power And I persuade my selfe that not only the authours fauourers and Patrons of this so great euill but all that giue occasion thereunto by what colour or pretence so euer they doe it shall at length bee punished of God the most iust iudge most vehement defendour and mainteiner of the kingdome of his Sonne And forasmuch as I am also persuaded that he will take an account of all those vnto whom he hath committed his talentes bee they neuer so small I thought my selfe not to be free from either faulte or punishment if I should through feare or idlenes refuse to bestowe that which I know is committed vnto me though it bee neuer so simple to put away the shame ioyned with manifest destructioÌ„ of the Church which I perceiue to be laide vpon Christ by this vpstart host of Satan For seeing these galants stand before our doores and builde vê‘ fortresses aduauncing their Capitaines engines into our Schooles and Churches neare about vs if wee shoulde any longer forbeare might we not worthily be thought willingly and wittingly to betray the cause of Christ and his church and to withholde in vnrighteousnes the trueth of God which wee heare and see to bee by these men turned into falshood But as concerning the first ofspring to wit the true father of this deuillishe broode which haue â—ayned vnto them selues and vsurped no lesse arrogantly then strangely a name from Iesu and in what place and time it first sprang vp although it be lately begotten yet I perceiue diuers reportes to be made neuertheles I thought not good to trauell in the searching out and examining thereof It is well knowne to be an inuention of man And if I must at once speake my minde hereof I will doe it in fewe words If the iudgement of that great Basile be true that parentes are knowen by the likenes appearing in their children if by duetie and obediéce vnto their parentes true and naturall children are wont to bee knowne from bastardes this newe impe can haue no other true parentes then the Romishe Antichrist and whore of Babylon For that is most plainly prooued both by the resemblaunce which is betweene them and the good will that the one beareth the other My purpose is at this time to withdrawe the visor from this monster counterfaited both by the name which it proudly chalengeth vnto itselfe as by the thing which that goodly title beareth the worlde in hand I will only touch the doctrine whiche these newe maisters mainteine so farre foorth as my purpose suffereth me or els craueth of me I vndertake not at this time purposely to refuse it knowing that it is all one with the Popishe doctrine which nowe alreadie is sufficiently confuted Some also of our men hath euen namely examined the same neither slenderly nor vnluckely I promise such modestie as the matter can beare To reproue errours and to rebuke vices the loue of trueth and vertue enforceth as for the desire to cauill much more to slander who so loueth godlines doeth hate detest and abhorre it I will deale faithfully I likewise craue of the readers that they bring with them to the reading hereof aloue and zeale of the trueth ioyned with godlines and desire of their owne saluation P. B. A DEFENCE OF THE old and true Christianitie agaynst the new and counterfaite secte of the â—esuites or felowship of Iesu CAP. I. That they do greatlye offende that take vppon them names in matters of religion whiche are not agreeable vnto them THe Holy Scripturs do plainelye teache and experience it self cuideÌ„tly proue that men sinne aswell in word and talke as in déede and fact Wherfore they that are of a sound iudgement will easely confesse that as manye as haue any care and loue of religion oughte to haue as great regard of woordes as thinges The same also perswadeth the affinitie and coniunction whiche is betweene woordes and the thinges whiche they signifie for it is certayne that the vse of wordes standeth in the signification thereof being so greate that in speech in the stead of thinges as he sayth we vse the names therof and for that cause those wordes in the iudgemente of the wise are counted best and fittest which expresse things so as they may be most plainelye vnderstoode and doe represente them to the hearers mind eueÌ„ as a glasse doth lay before the eyes of the beholder the shape of the countenance which is before it Hereof it may easely be perceiued that it is the parte of a well meaninge and godlye minde to auoyde earnestlye not onely filthie and corrupt speeche but also doubtfull darke fond and such as breedeth offence yea and further that bringeth not grace vnto the hearers and edâ—fieth not as the Apostle sayth For whereas no parte of our life oughte to be voyde of religion but our mind our hand and tounge shoulde be agreeable thereunto who so hath a religious mind will make choyse as well of wordes as of thinges and he will endeuour in good words seasoned with salt that I may againe speake with the Apostle and plaine to vtter that whiche hee doth well and rightly conceiue and to bee shorte because his minde so affected thinketh it a shamefull thinge as to erre and to be deceaued so to deceiue any man he will chiefly take héede that whatsoeuer beloÌ„geth to religion be setfoorth of him with godly and religious wordes whereunto I hold it a most ready and sure way to vse the tounge of the holy Ghoste for so it liketh some to speake that is to vse the words which the Prophetes and Apostles the instrumentes of the holy Ghost haue vsed For who can doubt but that thys heauenlye master that hath reuealed these heaueÌ„ly misteries vnto them hath therewithall deliuered wordes méete to open such great misteries and suche as are most fitte for the capacitie of men the hearers thereof Saint Augustine therefore most wisely in my iudgement hath thus written of this matter in his 10 tooke of the citie of God the 23. chap. The Philosophers sayth hee vse wordes at will and in thinges not hard to be vnderstoode they feare not to offende the eares of the godly But we must speake orderlye leaste the libertie of our wordes breede in vs an ill opinion concerninge thinges which
thereby doe conceiue most assured hope that they shall be heyres of the kingdome of God with Christ whom with great ioye of mind they looke for CAP. XIII That in the newe felowship of the Iesuits there appeareth no signe of the crosse of Christ I Doubte not but that these men whom I impugne will saye that they ackowledge like and embrace as most true whatsoeuer nowe hath bene sayd touching the bearing of the crosse of Christ but that it is so farre of that they make agaynst them that they make most for them So in most points of doctrine we agrée in words but we disagrée very much in vnderstanding and sense Wherefore we must haue a touche stone which may discerne the true sense from the false The doctrine therefore of the crosse of Christ is to be discussed in a few more words and this crosse is to be seuered from all other And they are to be discerned the one from the other chiefly by their causes For that saying of Cyprian that notable writer is no lesse true then common The cause and not the punishment maketh a Martyr Whiche also was vsed after of moste godly writers namely of Augustine agaynst the Donatistes which did falsly chalenge vnto them selues the name and prayse of the Martyrs of Christ vnto whome also Augustine doth very well obiect that Christ did not simply pronoūce them blessed which suffer persecution but therwithall did adde for me for righteousnes and the truthes sake and so foorth Moreouer Peter also doth most clearely disseuer them in his first Epistle the seconde Chapter verse 19. and the 4. Chapter verse 15. not only bringing in the true cause to wit the profession of the name of Christ but also forbidding the contrarie and remouing it away by an opposition what praise is it if when yee be buffeted for your faultes ye suffer it paciently whereunto likewise that seemeth to pertaine which Paule the first to the Corinthians the 13. Chapter writeth of him who being voyde of charitie doeth deliuer ouer his bodie to be burned But here chiefly standeth the doubt that our aduersaries doe chalendge to them selues the place and part of Augustine and ascribe vnto vs the part of the Donatistes and such like Neuertheles they that see not howe farre the doctrine and religion of Augustine doeth differ from the doctrine and religion of these vpstartes and which can not iudge howe vnlike our cause is to the Donatists it is maruell if they knowe howe and are able to discerne a coale from snow Wheresoeuer the name of Christ is there is y e crosse of Christ and where Christ is rightly knowne or rather acknowledged there it is to beléeued that the name of Christ is But it is euident that these men doe not know Christ and that they haue and doe worship a painted and phantasticall Idoll in the steade of the liuing and true Christ Then they only can be afflicted for righteousnes sake which follow true righteousnes which thing they only doe which hold the trueth and followe it as a light going before them And who they be which haue the trueth on their side the puritie of doctrine declareth which as it is the soule of the church as it were so is it a light to discerne and finde out darknesse the Rule which teacheth vs to trye straight thinges from crooked the touchstone also which seuereth true things from counterfait Furthermore what doctrine this newe faction doeth professe and followe and contrarily what we doe partly it hath bene shewed before and partly a litle after shalbe shewed for it is not vnknowne For they differ as much as mens inuentions do from Gods decrées that is as much as darknesse differeth from light Thus much touching the discerning the causes of affliction Nowe let vs entreate of the diuers and sundry kindes of the crosse of Christ least we should wrōgfully exclude any man from the same by the fleshly vnderstanding of man Cyprian a true Doctour and Pastor of the church and a most faithfull and constant Martyr of Christ hath lefte behinde him to the posteritie a learned and godly booke of two sortes of martyrdome the reading whereof I iudge most profitable for all men Out of it I will gather some flowers but chaunging the order which he kepte For in the first place I thinke beste that we consider of that kinde of Martyrdome which he calleth secrete and is common to all times For it belongeth also vnto all persons which do come vnto that age in which iudge ment is ripe and the discretion or discerning of good euill is gotten Neyther can there bee any place for that kinde of martyrdome which we may call outward and manifest neyther is it for all either persons either times vnles that first goe before Neroes Diocletians Decians or Maximians doe not alwayes rage as he saith neuertheles the Deuill neuer ceaseth to trouble them that are the professed souldiours of Christ They are neuer without an enemy which do loue Christ godlines and righteousnes For euen the most holiest doe carrye with them whether soeuer they goe a familiar enemy We must alwayes fight that battell which Paule liuely painteth out the 6. 7. and 8. Chapters to the Rom. The warre is continuall whereof he speaketh the 5. Chapter to the Galathians in the which the godly oftentimes receiue woundes sometimes also doe take the foyle So that they doe that which they woulde not Moreouer whither so euer they cōme that are desirous to defend and set foorth the trueth they light vpon the worlde which can not hearken therunto without repining and grudging Whosoeuer is not willing to forsake it and to depart from it as all those ought to be willing which will haue any felowship with Christ he must alwayes vndertake the combat with it he must alwayes looke for and beare the hatred reproches and assaultes thereof By these exercises they are easily knowne who are to vse the Apostles wordes louers of God rather then of pleasures Nowe of which part these new confederates are the tentes which they follow do manifestly bewray Besides the enemies which consist of flesh and blood they that haue felowship with Christ are alwayes besieged with the powers of darkenesse the rulers of this worlde and spirituall wickednesses whiche doe alwayes lye in waite for them with these enemies all the children of God doe continually wrastle and striue All that are of this number and band doe prepare sense and defende them selues with the weapons and armour which the Apostle noteth out and describeth the 6. to the Ephesians Hereby as by sure marks they that fight vnder the banner of Christ in this fielde are knowne They that drawe vnto themselues a crosse or deuise vnto them selues armour of their owne making haue no cause at all to say that they beare the crosse of Christ For that only is to be saide to be
the world it selfe with his first comming so before his returne againe the doctrine of the Apostles promiseth or willeth vs to looke for no newe change in this respect Let vs also sée whether this newly deuised name doe not manifestly marke in the forhead with the print of Schisme this newe sect For God who is moste desirous of peace concord and vnitie hath endeuoured to commend the same by all maner of meanes vnto his Church as the place of Paule to the Ephesians 4. Chapter doeth most plainly teach For those whom he had chosen before the foundations of the world in his most deare Sonne he would gather together at his appointed time béeing scattered through the whole worlde and assemble them vnto him his first begotten Sonne as the Captaine and shepheard of all and couple them as members of one bodie vnto their head Hée commaunded nothing so diligently as vnitie which he hath established with a fellowship of all thinges amongest them whiche appertaine vnto godlinesse as with the word faith the Sacramentes the spirite and such lyke in the which as the Apostle witnesseth there is no difference betwéene the Iewe and the Gréeke the wise and the ignorant the maister and the seruant man and woman but all are one that is one Christ And who so seeth not herehense that it came to passe by the wil and counsell of this father that all were called by the onely name of Christians euen from the beginning of this assembling together by the preaching of the Gospell Therefore it is plaine that this name is as it were a certaine othe and band of that vnitie which he vtterly breaketh and looseth that taketh to him selfe any other vnder whatsoeuer pretence hée doeth it which thing also the place before cited out of the first Epistle and first Chapter to the Corinthians manifestly teacheth Moreouer in this common name besides the pledge of brotherhode and admonishing vs of naturall loue it appeareth that there is also contained a profession in religion to deuise therfore any other without necessitie is it not a certaine kinde of denyall and forsaking There is extant in Gratians decrées 11. Cause and 3. Quest a sentence taken out of Augustine vpon Iohn the 1. treatise which sheweth that he that denyeth himselfe to bee a Christian is conuicted to haue denyed Christ What shall I say that those of this felowship will séeme for that cause to haue bin assembled that they might gather and ioyne together others and to separate themselues If this be their purpose as they beare in hand why doe they not first in themselues shew a token of vnitie and not hauing neyther author nor cause by euill and hurtfull example further diuision and breaking asunder Why doe they by deuiding ouerthrow that which hath beene ordeyned by the authoritie of our master Christ and is confirmed by the consent and example of all the godly antiquitie I remember when as our masters the Sorbonistes were once very careful and circumspect on euery side to prouide not for the common good of Christendome but for their own bellie and authority did publish articles for so these Prophets forsooth did call those oracles to witte their determinations decrees set forth against them whom they call Lutheranes In one of the which the last sauing one to my remembrance it was flatly forbidden that any man in teaching should vtter Christ seuerally from Iesus Which decrée were it neuer so foolish was vrged so straitly that I being accused by four Franciscan Fryers and hauing the bishop of Claremount the chiefe Patrone of the Iesuites plaintiffe againste mee was constrayned with danger of my life to answere at the bar before Peter Lizet that worthy presidente forsooth a litle before hee was made of President Abbot Neuertheles we sée Peter and Martha in their confessiōs and Paule euery where in his Epistles to haue offended against that article without any cōtrolemēt I marnel therfore that these worthy watchmen doe not rather bende their lightnings against these of this felowship which contrarie to the oracle and decree of the holy Ghost and the auncyent custome of the church call themselues Iesuites rather then Christiās But perhaps betweene these two orders of these good men there is this agréement that they being niece and deyntie doe shun the crosse of Christ which we perceaue to haue beene in times past ioyned with the profession of the christian name But wee reade not any where that I know that the name of Iesus carryed with it anye such thing Lastly the deuisers and vsurpers of this new name cannot auoyd the offence of sacriledge and prophanation of the name of Iesu For it hath bene declared that the same was geuen by the commandement of the heauenlye Father to the sonne of God manyfested in flesh as proper vnto him only and noting a very great misterye belonging vnto his person With what boldnes then with what forhead yea with what conscience do 〈…〉 they chalenge it vnto them and vnseale that which God hath sealed vp make common that which is proper defile that which is holy But peraduenture they will say that they haue deuysed and taken that name to signifie and to professe by the name that they are worshippers of Iesu that is to beleeue in him to trust in him and to seeke for all their saluation of him I answere what not only curiositie and vanitie but also what wrong is it for a few to challenge to themselues that which is common to all the godly and is conteyned vnder the name of a Christiā and is intimated by the reuelation of the heauenly Spirite and for y ◠cause vpon priuate authoritie to inuent and chuse to thēselues a new title should not this in prophane thinges be accounted theafte why then in holye thinges should it not be counted sacriledge If this new order pretende any priuiledge or prerogatiue let it bring forth a true and very Apostolike charter that is brought not from the courte of Rome but from the court of heauen and let it delyuer it to be examined and scanned of al that hath to do therewith as euery one hath Now if it please them to take this their new title not passiuely but actiuely that is to speake plaine not for such as are saued but are Sauioures as which professe that they bring helpe to those that otherwise being in heauy and as it were in desperate case are like to pearish as we reade that God in times past raysed vp and sent sauioures or deliuerers to his people of Israel oppressed with their enemies they goe as the prouerbe hath from the lymehouse into the colehouse that is from one ill defence to another Neuerthelesse the lately inuented description of this name and which of some is set before their wrytinges to qualifie the hardnesse and absurditie thereof as far as I coniecture to wit the societie of Iesus
séemeth to come neare to this interpretation as though Iesus had lately chosen theÌ„ to be his colleagues and fellow companions to help wretched men I demaunde againe of them a sure testimony and authenticall instrumente or wrytinge of this their choyce otherwise it will be obiected vnto them and that not without cause that they haue taken this honor to themselues which the Apostle heb 5. denyeth to haue bene done of Christ himselfe Now the holy scripture witnesseth that this is the parte of theeues robbers and woolues Again it is no single but manifolde wickednesse for a man to professe himself a felow of Iesus in that poynte which the doctrine of the Apostles doe witnes to be so his owne that hee will suffer no felowe therein to be ioyned with him for he alone bringeth and geueth saluation As many as haue it muste néedes haue receaued it at his handes and he that receaueth it from him receaueth it for him selfe not for another In this behalf he accepteth no vicars or none in steade of other much lesse desireth them For faith the only fitte and meete instrument to obtaine saluation reacheth vnto him alone and therefore I sayd that the former sectes were worthely condemned of this latter secte in that respecte that they turned ouer vnto their fathers or founders that which the heauenly father would haue to belong only to Christ But if this new faction thinketh as I haue now sayd it sinneth more gréeuously then all the other which geueth that to euery member of their factioÌ„ which they ascribe only vnto their founders for so they call their fathers which know not the onely and common foundation Notwithstanding least I should séeme to consider other mennes words either too hardly either maliciously I will folow the interpretation which is both most gentlest and also draweth with it fewer inconueniences to wit that they professe this only that they haue felowshippe with Iesus to the intent they may obteyne saluation of him which the holy Scripture promiseth to all that beléeue in him Whether they say this truely or â—alâ—â—y and worthely hope for it iâ— cannot more certainly be knoweÌ„ then by the matter it false Let vs therefore now entreate therof and examine the same as it deserueth CAP. VI. That without the felowship of Iesu there remayneth no hope of saluation I Truste that they with whome I deale wil not deny but that a man must otherwise reason against them which openly professe themselues to be enemies of the name of Christ and christian Religion then with them which will séeme to be called not only mainteyners and defenders but also restorers and delyuerers thereof therfore I will be coÌ„tent at this time with the only example of Paule in steade of many argumentes to prooue the matter For it is most plainly perceyued by the Actes of the Apostles that this most skilfull disputer did otherwise handle the cause of Christ with the Iewes then the Gentiles I therefore following the steps of this excellent Doctor as well as I can will reason against these reformers of christian doctrine and vpholders forsooth of true Religion out of these onelye principles poyntes of this doctrine which are common to both partes and granted and receiued of all men First I doubt not but the Authours and Patrones of this new sellowship hold for a true and vndoubted ground that which in the second chapiter hath bene rehearsed out of the Euangelists Mathew and Luke touching the name of Iesus and the reason thereof giuen by the Angell It remaineth therefore that I shewe the thing both conteined in the name and vttered in the reason layde downe not only to agrée with the name but also to belong onely to this person no lesse then the name it selfe Peter being fill of the holie Ghost as Luke the fourth of the Acts writeth was a most faithfull witnes and best expounder of those wordes when being demaunded of the counsell of the high Bishops of the Iewes a reason of the myracle wrought and the benefite bestowed vpon the lame man did no lesse plainly declare then constantly confesse that it was all done by the name of Iesu whom they had crucified but God had raised from the dead adding with all that saluation is so offered and geuen through this man that he denyeth the same may be giuen by any man vnder heauen What could be sayd more pithely and expresly The vniuersall negatiue cutteth of all occasion of cauilling or quarrelling ioyned twise to that so waightie an affirmation The selfe same doth Paule almoste euerye where in his Epistles make good and doth also in some places set foorth with a very proper contrarietie of a twofolde Adam or man Hee setteth these fathers one against another as two contrary fountaines which beget two contrary ofsprings to wit him whom he nameth olde earthlye those that are infected and altogether defiled with sinne and therfore are in danger of the wrath of God and euerlasting death The other which on y e contrarie side he calleth new and heauenly those that be garnished with righteousnesse and foreappoynted to euerlastinge and happy life For as children doe ech of them retaine the nature and propertie of their parents so whatsoeuer beloÌ„geth to the fathers commeth at length also to the children for as destruction and euerlasting death is the iust rewarde of sin so saluation and a blessed life is by the goodnes of God annesed vnto righteousnes Wherefore euen as whosoeuer is borne of that first man for as much as he bringeth with him originall sinne cannot auoyde the punishment of euerlasting damnation wher by it commeth to passe that as one well saith euery man is first condemned before he be borne so for as much as none but those that beinge elected adopted and borne a new of the heauenly father are iustified or made righteous in the latter man to witte Christ It is meete also that those only be made partakers of euerlastinge saluation which thing Christ himselfe most clearely witnesseth As saith he the Father hath life in himselfe so likewise hath he geuen to the Sonne to haue life in him selfe and for that ende as in another place hee addeth that he that beléeueth in him shoulde not pearish but haue euerlasting life Wherunto agree those things which Mathew and Luke doe write that he saide of his comming into this world The sonne of man saith he came to séek and to saue that which was lost Therefore without him there is nothing els but death and destruction and in him alone is life and saluation and into him must all those be ingraffed which will receaue life of him and they must put on him as many as desire to haue their filthines couered and wiped away which thing is moste plainly shewed of Iohn also the first Epistle and fist chapter This is the testimonie of God that he hath geuen vs life
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 seâ—â—â—â— 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 wâ—nt to be defended of thâ—se men For it is not auouched and maintâ—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 â—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 whichâ— are his abusing the colour of trueth and religion to ouerthrowe the â—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 â—y faithâ— neither doth the ancient church to wit the Apostolike anâ— Catholike or vniuersall Now this that these man haue deuised they dream to be 〈…〉 with the mouth which are y â— Authorâ— of transubstantiatioÌ„ 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 vpoÌ„ 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 Ieâ—â— 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 iâ— 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 wâ—â—â—e to bee set foorthe with diuers names or titles taken froÌ„ 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 â—â—â—â—rs which were truely godly and Apostolike men had an eye when they named the chiefest points of doctrinâ—â—â—â—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 cruâ—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
ouergone the former and that is fallen out which oftentimes we see to come to passe amongest trauellers that they that tooke their iorney laste do leaue them a great waye behinde them whiche went on their way first So muche in the compassing of matters can diligence speede and industrie do wherwith Satan their coÌ„mon father hath furnished them aboue al other And in this thing we may perceiue y t which diuers times coÌ„meth to passe amoÌ„gst men that the yongest of many children are better beloued of the fathers then the other For the rest doe seeme in comparison of them to be cast of because they are not regarded these onely are their dearelings these are enriched and aduaunced to honours and dignities To be shorte a man would say that these were the lawfull and true children of the Romishe sea and that the other were now bastards Furthermore whether these doe follow also filthy lucre the inheritaunces whiche they haue gotten vnder the pretence of godlines defeating the lawfull heires doe sufficiently testifie These good felowes of Iesu of Iesu I say which openly professed him selfe to be poorer then foxes byrds doe refuse giftes yea beeing offered but doe most greedily accept of great houses and riches Whether likewise these holy men be kindled with the desire of bearing rule and do couet a tyrannie ioyned with the contumely of the Churche those can be fitte witnesses amongst whom they haue gotten and doe yet hold courts as they call them of inquisition of mens fayth Verely they laye vppon the necks of the godly and force them to beare the crosse of Christ whiche they are more afrayde to touche then were sometime the souldiours of the Romanes more cruelly then they did lay it vpon the shoulders of Symon of Cyrene By these and other things which it were to long to touche seuerally they that are not altogether blinde do easily perceiue howe great a likenes there is in all poyntes betwéene these counterfayt fellowes of Iesu and the olde aduersaries of Paule And for as muche as they can not denie that this Apostle was the most true felow of Iesu Christe all that are well in their wittes may iudge whether we ought not to call these meÌ„ more rightly Anti Iesuses and Antichrists then Iesuites and Christians of whiche name they seeme to be ashamed CAP. XV. That the auncient title of Christians is to be kept together with the auncient godlynes WE heare the dayly coÌ„plaints of many for dissentions in religion which almoste are infinite vttering that old saying that they sée in deede whoÌ„ they may shunne flee but that they see not whom to folow and for this cause we not only heare but also with great gréef sée most part of men to cast away all thought of religion much more the care therof As I coÌ„fesse that complaynt of the nuÌ„ber and diuersitie of dissentioÌ„s to be most true which thing also greueth me very much so wheras they deny they sée whom to follow it is most certayne that it coÌ„nteth not of the true desire of religion but of the hatred wearisomnes lothsomnes therof For if they were earnestly touched with the loue therof they would quickly see whom they are to folow Verely these coÌ„plaining ouerdeâ—nty felows séeme vnto me to do no otherwise then if many should striue together a great many torches beeing lighted at noone day which of them were to be taken followed for the brightest one offended with that striuing and multitude of lightes should hide him selfe in a dark hole and should sh 〈…〉 e all light As though he might not rather and also ought not to looke vppon the â—unne and folowe his light making no account of all the other lights God calleth vs with a lowde voyce vnto him selfe why then doth the horesy clamors of men hinder vs He hath opened an enteraunce vnto vs by his sonne as a moste right and straight waye and sure gate vnto him selfe why dothe the bypathes deuised by men trouble vs His voyce is cleare if so be we giue eare and be willing to be taught the waye also is playne and darke or harde to finde out vnto no maÌ„ but vnto them which refuse to open their eyes All men cry out that they loue the truth and bost that they seeke it but this speeche is in many mens mouthes very rise yet their mindes muse vppon other thoughtes and intende other purposes and are moued with no more loue of knowing the truth then was Pilate when he heard Christ speake of the truth And this is not the least cause of dissentions as I truste I shall at some time or other make euident If we loue and seeke the truth why do we more regarde and harken vnto men then God Whye haue wee not rather recourse vnto the very fountayne it selfe then stick so muche vnto the riuers Why are we rather tyed vnto things present then call to remeÌ„braunce things that are past Why do we not rather fetch the forme of godlines rule of trueth from y e godly and learned antiquitie then runne vpon new rockes But to returne to this new garrison of SataÌ„ omitting at this present al other these confederates lately sprong vp beeing but yet children where as they endeuour to innouate all things cease not neuertheles to boast of antiquitie and obiect it forsooth against vs they commende in wordes that whiche they condemne in their doings they labor to establishe and auouche with their tong that which they ouerthrow and ouerturne with their hand We doe loue reuerence and desire to haue restored and as much as we can haue restored the doctrine and forme of religion and godlines which is auncient and Apostolicall notwithstanding these innouators are not ashamed to cast vs in the teeth with the desire of noueltie We account it to be extreme impietie and that it dothe as iâ— were condemne God of folly to goe about to rayse vp beeing buried and to bring to light agayne those old ordinaunces of Moses whiche God as he did once appoynt so did he after abrogate repeale Contrarily these men euen as did those Iewish Christians doe holde that they are to be kept and doe disanull those thinges that Christ by his Apostles hath placed in their roome that they mighte shewe them selues two manner of wayes to be enemies of God and of Christ in that they not only ordaine that whiche is not lawfull by Gods worde but ouerthrowe and repeale that which is lawfull or rather that which is ordayned and established The thing therefore it selfe sheweth that they haue bin suborned and substituted by Satan not to call backe agayne the auncient and true religion but to nourishe the confusion which he hath brought in this laste and as it were olde age of the church partly by coÌ„sidering the errors which he hath already spread partly by encreasing them and by corrupting
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. 1â— 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 Prâ—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 Iacâ—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 defeâ—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 â— 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 â— 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 occasioÌ„ 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 â—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 prelateâ— 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. â— 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 repeÌ„tance 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 theÌ„ 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 câ—â—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 Iosephâ—ll Aâ—â— 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 fâ—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 Ioâ— 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 coÌ„maunded and commaund that which he hath forbidden The Iesuites stirred vp by Satan and why The Iesuites seduce childâ—sh foolish men 1. Cor. 14. ver 20 Gala. 3. ver 1. Ioh. 3. The lamentable blindnes of those that are seduâ—ed by the Iesuites Erasmus The actes of the Apostles coÌ„tein a full platforme of the Churche of Christ wherby to discrye all seduceâ—s and namely the Iesuites We ought to be Christians not only iâ— name but also in deede The Iesuites seeme to be ashamed of the name of a Christian The Iesuites true name
more and more the face of true religion deformed many wayes by their predecessors to establish superstition and Idolatrie and that according to the maner of this Iuggler vnder the color of reformation buylding vp But it is well that this enemie did somewhat lately thinke of the mustering of this supply of souldiers For the lighte of the Gospell hath nowe spread his beames so farre and wide that it is no easie matter for them to extinguishe it the truth hath taken suche deepe rootes in the minds of many that it is an hard matter to pluck it out Notwithstanding it is to be lamented that in y e meane while the eyes of many vnwary and ignorant men or to speake more flatlye with Paule suche as are children in vnderstanding and foolish are so bewitched and deseled with these mens charms and doting tales that they entertaine heare haue in admiration and folow these obscure vpstarts as if they were Angels sent from heauen But suche is the disposition of many that according to the saying of Christ they loue darknes more then light and had rather follow blinde guides then those that can sée clearely briefly that preferre cruell wolues before faythfull shepheards and had rather buy their destruction dearely then receyue saluation fréely offered Truely it is a wonderfull and a pityfull thing that these vagrant and wandring persons thrusting vpon men vnder the pretence of the traditions of the Apostles moste absurde things and most contrary to the true and auncient forme of godlines shoulde be harkened vnto and embraced and in the meane time those things should be let passe with closed eyes and stopped eares which Luke in the historie of the Actes of the Apostles hath as faythfully deliuered as he wrote the history of Christ to wit the Gospel concerning the infancâ—e of the Catholike and true Apostolike Church and the first ordeining and founding therof Who can doubt vnlesse he be vtterly a godles person that as Luke is the onely writer so the holy Chest is the onely author of both the bookes Neither is there any doubt but that this spirite the gouernor and guider of the Church of Christ would haue that maner and forme committed to writing to be deliuered and leaft to the posteritie to the intent it mighte haue continually a paterne to looke vnto and folowe Verely Erasmus thought very conueniently and truely that it was meete that Christians should with greater desire couet to vnderstande the originall and beginning of their owne people that after they haue knowen by what meanes it hath growen vp they might perceiue that religion beeing decayed was by the selfe same to be restored For albeit that historie of the Actes of the Apostles be very shorte neuerthelesse there wanteth nothing that belongeth to the right buylding of the Church Here a man may see what was the Apostles doctrine fayth discipline and good gouernment and what ought the Christian and Catholike to be By these beginninges and foundations a man may surely knowe what afterwarde hath bene fitly and rightly buylded vp and added and what otherwise By this rule who so hath but a meane iudgement maye quickly perceiue what ought to be receiued and borne with in religion and shall discerne with litle adoe things that are right and true from those that be counterfaite and false And namely he shall verye easilye finde out the hypocrisie and deceitfulnes of this diuelishe felowshippeâ— both in the name that it hath newly inuented vnto it selfe as in the very thing likewise which it falsly chalengeth vnto it selfe For what is more meete and contienient then that they which beleeue in Christ and professe themselues to be of his schole and housholde should receiue and holde their name of him and should be called Christians what also is more iust then that they which professe them selues to be his disciples should kéepe and folow his doctrine And as by their name they witnesse the affinitie coniunction and fellowshippe they haue with him so likewise that they shewe foorth and as it were seale vp al these things by their life and déedes Therefore we must tâ—yne vnto the name the thing that agreeth therevnto least that our life denie that which the worde or name doeth affirme and at length beeing shut out from his fellowship we be cast into vtter darknes with all hypocrites If so be we loue the thing that is Christian godlines and religion there is no cause why we should be eyther a shamed or weary of the name which professeth it But as touching these newe companions where as Iesus is the same that Christ and they signifie playnely that they are ashamed of the name of a Christian and it is manifest that they are destitute of the thing which ought to be ioyned with the profession of the name there is no cause why they should call them selues Iesuites and saye that they haue fellowshippe with Iesu but if they wil say the trueth that is desire to expresse by their name the thing that is proper vnto them they may cal them selues both most truly aptly in stéede of Iesuites Gehezites FINIS Matth. 12. vers 37. By thy wordes thou shalt be iustified and by thy wordes thou shalt be condemned 1. Cor. 3. 11. Eph. 2. 20. Math. 16. 18. Io. 14. 6. Rom. 15. 4. Math. 7. 24. 25. Io. 8. 44. Io. 8. 44. Deut. 13. Math. 7. 15. 2. Cor. 11. 14. 15. Gal. 1. 8. 9. 1. Io. 4. 1. Apo. 12. 12. Math. 24. 4. 5. 11. 23. 24. 25. 26. Mar. 13. 21. Luke 17. 23. 1. Tim. 4. 1. 2. 3. 2. Tim. 3. 1. 2. 3. 4. 5. 2. Pet. 2. 1. 2. 3. â—nd 4. 18. 2. Thes 2. 3. 4. 8. 9. 10. 11. Antichrist The liuely description of the kingdome of Antichrist 1. Cor. 1. 23. Iewes Gentiles Heretikes Antichrist and his doctrine Concil Florent dist 22. 22. Sacrosancta Concil Triden 1. decret Sess 4. Lind. li. 1. ca. 4. Bonifac. 8. Extra vnam sanctam Trid. Concil sess 7. ca. 1. Cath. Rom. Antichrist a more deadly enemy to Christ and his kingdome then all other 1. Io. 2. 18. 22. 23 1. Io. 4. 2. 3. The means vsed by Antichrist to set vp his kingdome 2. Thes 2. Apo. 17. 1. 2. 3. 4 2. Thes 2. 8. Mat. 26. 49. The Iesuits giue Iesus a Iudas salutation and kisse The Iesuites the Popes chiefe hope Our Vniuersities of Oxforde and Cambrige haue had to muche experience thereof Mat. 23. 15. Math. 13. 24. The waye to auoyde Satans his ministers temptations assaltes Mat. 24. 13. 28. Io. 10. The consideration of Satans continuall hatred and craft against the Church profitable to the godly Luk. 1. 4. Act. 1. 3. The Church of Christ like a ship in the sea The Church of Christ euer assaulted by satan Satan raiseth enemies out of the Church against the Church Christ for good cause exhorteth vs to watchfulnes especially the shephcards of the flocke The
attempts of the ministers of satan and Antichrist to put out the light of the Gospell lately by â—â—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 moâ—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 â— vers 6. The Godlie ought to vse the wordes of the scripture to expresse thinges belonginge to religion August lib. 10. de ciâ—â— dei cap. 2â— The Philosophers ouâ—â— 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 1â— Augustin Plato in Cratâ— alibi Gen. 2. vers 〈◊〉 Hebr 5. vers 5 Iesus Matth. 1. vers 21 Luc. 1. vers 31. Ioshuâ— 1. Iehosuah Zach. 3. vers 1. Luc. 1. vers 3â— 2. vers 21. Christ I Iesus the proper name of the sonne of God Christ the name of his office Tertull. odâ—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 Thâ— 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 titleâ— Hier ad Furiam ChristiaÌ„s 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 â—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 atteÌ„pts 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 ciâ—â—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 Galaâ—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. dâ—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 Sctiptuâ—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 theÌ„ that which he him selfe hath deliâ—â—â—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