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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

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

and ruinous kingdome For he perceiuing that as the Apostle Paule hath foreshewed Christ hath begonne to consume it with the breath of his mouth and abolishe it with the brightnes of his comming that is the preaching of his glorious Gospell and seeing moreouer the world to growe to a disliking and contempt of the ignoraunce sluggishnes and lewdnes of their other orders taken from men as Dominicke Benedict Fraunces and suche like hath sent abroade into Christendome this newe Secte hypocritically adorned with the name of Iesus furnished with more shew of learning holines godlines thē their other Popish fraterternities to the entent that Iesus Christ may be the sooner betrayed while these holy Iesuites giue him a Iudas salutation and kisse And because he standeth in good hope that these be the men by whom he shall recouer agayne that so large a circuit of ground which hee hath loste and Christe by his Gospell hath gotten in Germany Fraunce Englande Scotlande Denmarke Swethlande and other countries in Christendome he maketh great account of them and chiefly fauoureth cherisheth encourageth and aduaunceth them bestowing vpon them to the mayntenaunce and increase of their nurceries and Seminarie houses great Abbasies lands liuings sumptuous buyldings in Italy Fraunce and some partes of Germany Furthermore he vseth this speciall policie to cause them by al meanes priuily to allure and entice the youth of the Vniuersities and countries where the Gospell is preached to depart from the places where they are vnto these their Seminary houses to the ende that being there for a time nouseled and trayned vp vntill they be hardened in hypocrisie obstinacie and malice agaynst the trueth and poysoned with the pestilent errors of the Romish Antichrist they may be sent out as newe false Apostles into their owne countries or els thither where it is thought they may do most harme Whenn they folow their forefaithers the Scribes and Pharises the like hypocrites who as Christ sayth compassed the sea and land to make one proselite or of their profession and when he is made make him two folde more the childe of hell then they them selues And therfore that heauy woe which Christ pronounced agaynst the Pharisees must needes if they repent not light vpon these Iesuites whose wicked example as in diuers other things so in this they doe embrace The consideration of these spirituall practises of Satan in this newe supplye of false Prophets of Antichrist wherewith he oppugneth our fayth besides the outwarde forces and worldly policies and enterprises which he ioyneth therewithall as also the pestilent seedes of Arrianisme Anabaptisme Libertinisme the Familie of Loue Epicurisme and Atheisme which he hath euery where sowen I feare me while the Shepheards of Israell were a sleepe ought to awaken al the professors of the Gospell and to make vs to looke about vs and to stande continually as it were vpon watch and ward especially those whom the Lorde hath appoynted to be watchmen ouerseers of his people Nowe the waye to withstande these strong temptations of Satan and his ministers is to sticke faste vnto Christ the foundation of our fayth deliuered vnto vs by the Gospell of trueth and as he giueth vs warning as good Eagles to flee to the carkase and therevpon to rest and perseuere vnto the ende stopping our eares at the voyce of all false prophets and lying spirites which goe about to withdrawe vs from the same and acknowledging onely as the good sheepe of Christ his voyce beeing our true and onely head shepheard speaking vnto vs in his holy worde And to the intente our countreymen which as yet are not so wel acquaynted with the name professiō doctrine and purposes of these Iesuites and therefore are the sooner to be deceiued thereby may be the better armed and prouided agaynst them I haue thought good to translate this little Treatise into our mother tong written in Latine by a learned and godly man beeing publike professor of Diuinitie in the Vniuersitie of Heidelberge who as wel for that he remayned in that place neare vnto the whiche they haue buylded some of their ●eastes as also for that he had diligently read some of their bookes had good cause to knowe them The methode and order which he vseth and the matter therein conteined I trust is such as can not mislike the godly and I had rather the same should be gathered by the reading therof then by my report Only this I will say that I thinke it to be very necessarie and profitable for this present time and occasion wherein we are newly and freshly assaulted by these Antichristian Champions albeit with the olde and rousty weapons somewhat scowred and burnished but of the same edge and force that the other were of They maye be perhaps terrible to those which only looke vpon the brightnes thereof but not to them which haue more regard to the sharpnes strength of the same as in the late combate with them by triall it was founde As for the causes which haue moued me to dedicate this small labour vnto your Honour they are two The one because the Author making his choyse hath offered the same vnto a most godly Earle and therefore hath moued me to tender the same to a personage of no lesse honor and godlynes that it may come into the hands of men with the better acceptation and liking Secondly for the priuate duetie and thankfulnes which I owe vnto your Honor in respect of that courtesie and good will your Honour hath extended as vnto all other of my calling so also vnto me And because I was not able to do that which other haue done of their owne abilitie in this matter I haue rather then I would doe nothing borowed of an other to supplye my want Howsoeuer it be my good will hath not wanted This onely is my desire at the Lords hands that as I hope your Honour will not refuse this so simple a duetie of my parte so the fruite and benefite thereof may come vnto many The Lorde encrease his singuler giftes and blessings in your Honour to his glory From London the thirde of Nouember 1581. Your Honours in the Lorde most humble to commaund T. G. To the Honourable and noble Earle Lewys a Seyn Earle in Witgenstein and Lorde in Homburge chiefe Gouernour of the Palsgraue his Court Peter Boquine sendeth greeting in the Lord. I Am persuaded with some of my friendes often exhortations noble Earle to suffer to bee published suche thinges as I haue thought vpon touching the newe order of Monks which Italy an other Affricke in this kinde hath lately brought into Christendome For sithens I hard both of the title wherewith this newe army of Satan bewtifieth it selfe as also the suttletie with which it insinuateth it selfe to the worlde many thoughtes entred into my minde as well of the continuall hatred of this enemy against Christ as of his craft and power

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

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