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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

euery where admonish and exhort vs to follow him the Schoolemaister and singular example of holie life For hee hath not as Paule saith called his vnto vncleanes and loosenesse of life but vnto holines Neither was he made only vnto the faithfull as he writeth to the Corinthians their wisedome and righteousnes but also their sanctification and redemption For as by his wisedome and righteousnes hee driueth away the naturall darkenesse of mans minde and doeth kindle in them the light of the true knowledge of him selfe and his father and forgiuing of our sinnes doeth endue and adorne vs with his righteousnes wherwith we beeing couered do please the Father So he doeth giue vs his holie Spirit which doth renue our mindes that they may haue holie desires and pure affections whiche at last may bring foorth holy workes And touching the effectes of the holy Ghost in the faithfull and endeuour of holy life it is euerie where entreated in the Epistles of the Apostles but chiefly in the Epistle to the Romans the 6. 7. 8. Chapters the same is handeled diligently and largely And the very same also doth Iames and Iohn in their Epistles of purpose teach The desire therefore and indeuour of a holie and new life oughte so to bee coupled with true fayth in Christ that it is a harder matter or as impossible to plucke one of them from another as it is to separate light from the Sunne and heate from the fire For Christ as the same Apostle witnesseth gaue him selfe for vs that he might deliuer vs from all iniquities and purge vs to be a peculiar people vnto him selfe zealous of good workes And verely if the Philosophers doe discourse of maners and deliuer preceptes not so much to make men skilfull as good howe vnséemely a thing were it that Christian Philosophie should goe no further then to infourme mens minds with the knowledge of godlines making no account of leadinge a godlye and holie life Whosoeuer hath faith hee must féele in him selfe Christ so working by his holie Spirite that hee truely say that which the Apostle doth I liue yet not I any more but Christ liueth in me For as the bodie hauing a soule doeth receiue and feele his force and actions So hee that is ingraffed into Christ and is made his member can not but bee partaker of his Spirite life and holines For the which cause the Apostolike and Catholike fayth calleth the bodie or fellowship of the church the communion of Saintes plainly declaring those only to appertaine vnto that fellowship which doe minde an holie life and doe bende and endeuour them selues hereunto that they become suche as Paule exhorteth the Thessalonians to be that is wholy sanctified sound in Spirite and such as are kept blamelesse in bodie and soule vnto the comming of our Lord Iesus Christ They that are otherwise minded and doe otherwise leade their life and neuertheles say they be of the fellowship of Iesu doe varie from them selues and their life doth manifestly reproue their tongue of a lye CAP. XI That there appeareth not in this newe fellowship of Iesu any endeuour of holie life I Doubt not but the title or drifte of this chapter will seeme vnto many at the first sight not only strange but also vnreasonable and no lesse then if I shoulde goe about to proue heauie things to go vpward and light things downward For where as I say that I doe not finde in this vpstart kinde of monkes integritie of life and endeuour of holines I shall séeme vnto a great many to doe no otherwise then if I should say that I finde no light in the Sun or whitenes in Snowe So verely is the outwarde visor or shewe wont to dasell their eyes which gaste thereupon and doe not withdrawing the same looke into the matter more narowly Of these therefore I request that they would suspende their iudgement a while and remoue all preiudices out of their mindes and to iudge of the matter hearing attentiuely the reasons which I shall bring First of all I say that I do worthily find wanting in these brethren plaine dealing and good meaning namely in those thinges that they write against vs as which in the most waightie controuersie of iustification cease not wrongfully to burthen vs or rather the truth it selfe to the intent to make it not only suspected but also hated of all men with that hainous and rancke slaunder of naked or bare fayth and voide of good workes And yet these men cannot but know what our mind and iudgement is which haue by flattery● declared and set downe in wrytinge a thousand times by our men They doe easilie perceiue that we doe allow that faith and doe attribute vnto it only that effecte of iustifying which the Apostle doth define to be effectuall by loue and fruitfull by good works and so that we doe not separate the good fruites from the good tree although in that effecte it be discerned from them When one reasoneth of the sun fire and a man doth not he reason of the sunne that shineth fire that heateth and a man that liueth albeit in flatte wordes it be not added neuertheles euery man doth distinguish them one from another by their effectes Therfore let these masters cease to slaunder vs if they will perswade vs that they are louers of the truth and desirous of holynes for to cauill much more to lie and slaunder is the part of the enemies of godlynesse and trueth But letting this passe let vs come to the examination of the rest of their life I will not here charge them all by rehearsing those thinges which I haue oft times heard and vnderstoode to be almost in euery mans mouth before their eyes and in their handes that certaine gréeuous offences haue bene lately committed of some which are of this order of companions They would perhaps make answere that the wickednes of some ought not to be preiudiciall to the whole felowwippe euen as no wise man doth condemne the Apostleship for the falshode treason of Iudas Moreouer I am not so curious and desirous to prie into other mennes liues that I should desire to touche those thinges that are done within priuate walles I leaue such things first vnto God who will once make manifest things that are hid in darcknes as the Apostle witnesseth nexte vnto time the mother of truth as they vse to say lastly vnto them that are in those cloysters or dennes and abide willingly amongest them which if they would happely also might bring to light those thinges that as they are soule to commit so should be shamefull to speake and to heare I will onlye make mention of those thinges which the very Sun doth behold and are in euery mannes eyes First that the hatred of the worlde is ioyned with the true loue of godlynes it is as certaine as that the Sun doth shine at high

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

proceeding and end thereof Who as he plateth the last end thereof in the participation or fellowship of the kingdome of Christ in heauen So he putteth the first beginning in the good pleasure and purpose of the heauenly Father from the which springeth our election before the foundations of the worlde were laide But letting passe at this time those two extreames to wit the beginning and the end I wil only entreate of the meanes and proceeding which the ●●me Author Rom. 8. Chapter doeth comprehend as it is apparant vnder the names of vocation and iustification Nowe ●ayth goeth betweene our vocation and our iustification which as i● followeth the one so 〈…〉 it needes goe before the other Therefore both this place and 〈…〉 s other doe teach vs to hold faith to be as the first step of the comming of the godly vnto Christ And especially Christ him selfe sheweth it whom ●he historie of the Gospell declareth to haue alwayes first required ●ayth of 〈…〉 he had to do with all But 〈…〉 ●se 〈…〉 be a● 〈…〉 t infinite testimonies therof I will 〈◊〉 use out a 〈◊〉 and chiefly out of the Gospell after 〈◊〉 Iohn which is verieful● thereof I ●● only alledge those place ● that séeme 〈◊〉 one most cleare and to beginne with the first Chapter there it is flatly vttered that all those that beléeue 〈◊〉 Christ are en●●●ded and honoured with this p 〈…〉 and pr●hen●●● nence that ther should be the Sonnes of God Unto whom Paule agreeth Gal. 3. verse 26 Yeare are all ●●●eth had the Sonnes of God by fayth in Christ Iesu the pledge and zeals of which adoption he straightway addeth to be the Sacrament of baptisme as wherby the faythfull doe put on Christ that is are ioyned to him yea that which is more are coupled with him as in an other place he writeth And so are made bone of his bone and flesh of his flesh For so it pleased him to describe that most straight and neare fellowship For the which cause Christ also as it is in Iohn the third chapter After that he had reasoned with Nicodemus the Pharize about the seconde or heauenly byrth hee thereunto ioyneth a ● goodly Sermon of the force and verie great effectes of fayth In the 4. and 5. chap. There are many plaine testimonies to this purpose but I passe them ouer hastening to the sixte chapter Wherein this matter is so handled so fully set foorth and so plainly opened that I maruell that there should be any yet in the church that should doubt thereof much lesse striue about it But vnto Owles or night Crowes euen the noone light is darke there will euer be some that esteeme ●●hornes better then corne according to the prouerbe Christ in this 6. chapter doeth not only manifestly shewe that the way to haue fellowship with him consisteth in fayth and teacheth the same to be most necessary but also instructeth and sch●leth fayth that is to say declareth what it ought to bee holds it ought to embrace him or after what maner it ought to apprehende him or els what way it ought to take to knowe him It is euident that there are in Christ 〈…〉 natures wherof one is fetched from our nature or as the Apostle speaketh Taken and therefore altogether like ours except sinne And euen as he him selfe hath thereby ioyned him selfe to vs so by the same must we come vnto him to the intent we may come into the fellowship of the other nature to wit the diuine which is natural vnto him Of the which thing Augustine diligently intreating in the 9. Booke 15 chap of the citie of God at length addeth this Being made partaker of our humanitie he made a readie way for vs to be partakers of his diuinitie L●k● as therefore we are ioyned to the Father by the Sonne so also we are vnited vnto the Sonne by that nature which he hath receiued of vs insomuch that i● is as it were a certaine hande or as I haue els where written a solder ●a●tening together things that otherwise are most farre asunder and ●●●e●s Nowe as whosoeuer hath fellowship with the Sonne must needes also haue fellowship with the Father otherwise the Sonne shoulde hee di●●ded from the Father So whosoeuer is receiued into the fellowship of the flesh of Christ for by this worde in this place as els where by the name of the Body he comprehendeth his humaine nature must also haue fellowship with the diuine nature vnles we will part those two natures ioyned together with a most sure band It remaineth therefore that we know how we haue fellowship with the humaine nature or flesh of Christ That doeth he him selfe plainly declare First hee signifieth the same by the name of Bread taking occasion of the myracle wrought before and mention béeing made of Manna by the Iewes at last after further reasoning hee calleth it his Flesh and saith it is true meate Moreouer to open more fully this mystery he maketh mention of his Blood fitly ioyning blood vnto flesh as we sée them ioyned in liuing men the separation whereof bringeth death whereof also by the way hee speaketh when he saide that it should be giuen for the life of the word the life I say not the death For he dyed that hee might destroy death not to bring it vnto any but to restore life whiche was lost vnto all them which should haue fellowship with his flesh And h● hath shewed by diuers wordes the way to obteine this fellowship First he hath vrged the word Shall Eate applying it to the Metaphore of Breade and to the word Flesh which he also calleth true meate For they are communicated and receiued by eating He likewise hath vsed the word Shall drinke respecting the Wine which 〈◊〉 saith to be true drinke He hath fur● ther mētioned the word Hath come which he doeth els where vse Lastly he hath added the word Beleueth by which as being proper and single he expoundeth that whiche in those former figuratuie spéeches laye hid And so he hath plainly declared that the way to come by this diuine felowship is fayth whereby onely wee eate and drinke him and come vnto him For as he is the way and the doore for vs to come to the Father so wee come vnto him by fayth wee are ioyned to him and he to vs so that hee ●●●●eth in vs and we in him that is dwelleth in our heartes as the Apostle saith to the Ephesians the 3. chapter The sumine then of all is this that Christ ioyneth vs vnto his felowship by faith and by no other mean or way Wherfore as it can not be that he which beléeueth in Christ shoulde not haue fellowship with him and through him which the Father as he must needes be lightened with his light that beholdeth the Sonne So whosoeuer beléeueth not in him it is as impossible

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