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
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 ¶ VBIQVE FLORESCIT LONDON Imprinted by Iohn Wolf and Henry Kirkham and are to be solde at the little North dore of Paules at the signe of the Blacke Boy To the Right Honourable his verie good Lorde the L. Fraunces Russell Earle of Bedforde Knight of the most Noble order of the Garter and one of her Maiesties most Honourable priuie Councell T. G. wisheth encrease of grace true zeale and knowledge together with all spirituall giftes in Iesus Christ AS our Sauiour Christ Right Honorable hath buylded his Church which he hath so dearely bought and purchased vpon him selfe the onely sure rocke and foundation thereof then the which as th Apostle sayth no other can be layde So on the other side hath Satan alwayes sought nothing more then to vndermine shake and if it were possible to ouerthrow the same For he well perceiueth that so long as this spirituall house glorious buylding standeth firmly and surely grounded and founded vpon Christ the euerlasting trueth the way and the life contayned in the doctrine of the Prophets and Apostles whiche they not onely haue deliuered to the Church by liuely voyce but as the faithfull Notaries and Secretaries of the holy Ghost haue also registred and coÌ„mitted to writing in the sacred Scriptures for the continuall comfort and instruction thereof it remayneth vnremoueable and inuincible agaynst hell gates and all the formes and tempests raysed agaynst it by him and all his instruments Wherefore he layeth all his batterie and bendeth all his forces agaynst this foundation labouring by falsehood and lyes whereof he is the father to corrupt depraue alter obscure and deface the Gospell of Christ and the worde of life and thereby to subuert and ouerturne or at the least to weaken and shake the fayth of the faithfull resting wholle therevpon This hath bene euer from the beginning his practise and is at this lay and shal be vntill his kingdome be vttterly remoued and taken away Wherefore he is fitly named by Christ a lyer and a murtherer from the beginning For as by lyes he laboreth eyther to extinguish and abolish eyther to discredite and peruert the trueth of the worde So doth he therby intende and purpose the murdering and destruction of mankinde both body and soule For the which cause our Sauiour Christ as a moste wise and prouident and therwithall louing and carefull head and gouernour of his people foreseeing the daungerous and malicious attempt of his and their aduersaries giueth warning thereof vnto them before hande that they might not be founde vnprouided and vnfurnished when they should be assaulted and so by securitie and carelesnes loose the field and the victorie Therefore as well Moses and the Prophets before the comming of Christ inspired with his spirite as also at his comming in flesh he him selfe and his Apostles do giue vs a watchworde and often admonishe vs to auoyde and take heede of false Prophets false Apostles and false teachers though they worke signes and myracles and come in sheepes clothing that is make neuer so great a shewe of the true Prophets of God in outward apparaÌ„ce yea though they following the steppes of their father Satan who transformeth him selfe the sooner to deceiue into an angell of light turne them selues into the Apostles of Christ Herehence is it that the Apostle Paule chargeth the Galathians not to beleeue an Angell coÌ„ming from heauen but rather to holde him accursed if he should teach vnto them any other doctrine then that which at his mouth they had recevued In which words he implieth a high and a waightie reason to wit that the trueth of the glorious Gospell of Christ is such and so great that not onely no humayne authoritie and waye of perswasion whatsoeuer should moue vs to forsake the same but that no angelicall or heauenly messenger whatsoeuer shoulde perswade vs to the contrarie thereof To the same purpose Iohn willeth the faithfull noâ— to beleeue euery spirite but to trye the spirites whether they be of God because many false Prophets are entred into the world But albeit this warning and caâ—eat agaynst false Prophets be in diuers places giuen vnto vs yet then especially doth our Sauiour Christ and his Apostles labour to stirre vp the godly to a more continuall and earnest watchfulnes and warynes when they foretell of the state of the later dayes wherein we liue by howe muche they foresawe those times should be more perilous then any other in the which Satan perceiuing his time and kingdome to be short should rage most violently and vse most extreme tyrannie and put in vre most straunge and vnwonted practises to driue them from the onely foundation Christe Take heede sayth our Sauiour speaking of these later times that no man deceiue you for many shall come in my name saying I am Christ and shall deceiue many and there shall arise false Cristes and false Prophets and shall shew great signes and wonders so that if it were possible they should deceiue the very elect beholde I haue tolde you before Paule the Apostle likewise sayth that in the later tymes which he therfore calleth perilous men should depart from the fayth and should giue heede vnto spirites of error and doctrines of diuels which should speake lyes through hypocrisie and haue their consciences burned with a hote yron that moreouer some should haue a shewe of godlines but should denie the power thereof from which he willeth vs to turne awaye that as Iames and Iambres resisted Moses so should these resist the truth being men of corrupt mindes and reprobate concerning the fayth Peter also Iude declare that there should be false teachers which should priuily bring in damnable heresies euen denying the Lord that had bought them and that many should folow their destructions by whom the waye of trueth should be euill spoken of and should turne the grace of God into wantonnes and deny God the onely Lordae and our Lorde Iesus Christ But that is chiefly to be considered and marked which the Apostle Paule writeth of Antichrist and his comming For before the later day he sheweth that there should come an Apostacie and departing from the faith and that the man of sinne should be disclosed euen the sonne of perdition which is an aduersary and exalteth him selfe agaynst all that is called God and is worshipped so that he shall sit as God in the temple
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 theÌ„ 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 professioÌ„ 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 â—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
Pauls speach answered him thou doest almost perswade me to be a Christian as also by the words of Peter 1. Epist Cap. 4 wherewith he exhorteth the godly to suffer afflictions paciently Let not any of you saith he bâ— pumshed 〈◊〉 murtherer or a thiefe or an euil doer or as a busie body in other mens matters but if any man suffer as a Christian let him not be ashamed but rather let him glorifie God in this behalfe This place of Peter doth verie plainlye declare that this title was now commonly both knowne and vsually receiued to signifie the which embraced and openlâ—â— professed the doctrine of the Gospell and therewith all that it was hated as wicked or rather condemned and that it did draw with it all kinde of afflictions as the East Northeast winde doth cloudes according to the Prâ—â—erbe For the Apostle compareth 〈…〉 th most greeuous and detâ—stable sinnes as are â—â—uther theaft wickednesâ— yea afterward that it became most hatefull it maye be perceiued by the most ancient and best writers AthenagoÌ„r as Iustine the Martire Tertullian Eusevius and such 〈◊〉 For so at that tyme did prophane men deteste that name and shutting theire eyes as saith Tertullian did so wilfully rushe and ramble to the hatred of it that the only profession thereof was accompted worthy death and the deniall thereof a matter for the which a man was acquited and discharged as if the name conteined in it a fault and that therwith eyther it was taken on or put of Such was the blind outrage of the wicked whom sathan the God of this world had bereaued of the eyes of their vnderstanding which suffred them not to see the most cleere light to consider what Athenagor as did alledge as a most iust defence to wit that names were not worthye of hatred but that wickednes did deserue punishmente and that which Iustine wryteth neither prayse neither punishment to be gotten by a name And I woulde to God this our age did bring forth or behold no examples of such horrible blindnes madnesse Thus then at those times wherein y e doctrine of the gospel did most florish godlesse men did think of y e naine of a stian But the godly thought farre otherwise therof Unto whom nothing was either more acceptable either more pleasant either more honorable then this name for they acknowledged it to be inuented and geuen vnto them by God him selfe partly to discerne as in deede so iâ— name the new people that is the church gathered of the Gentiles from the old that is the Iewish Sinagogâ—es Partly also to store vp nourish faith in Christ by renuing eftesoones by that title the remembraunce of the benefites receaued by him For euery one ought to thinke with him self that he is therfore called a christian because he is ingraffed into Christ as a bough into the body of the tree or as a member vnto the body and so to be made partaker of the sappe and life thereof or to be indued with the spirite of Christ and withal to be admitted into the felowship of his benefites For there is no other word which doth effectually expresse that most straite coniunction which is set foorth by the goodly allegorie of mariage and by the which we are sayd to be and to beleeue that we are flesh of his flesh and bone of his bones Doth there not as soone as we heare this sweete name that which Peter and Iohn haue recorded come to our minde that we are made kinges and Priestes or that wee are made a kingly priesthode to offer vp spirituall sacrifices What shal I say this word is as it were a certain mysterie to all that are but meanlye informed in the Apostles doctrine vnto whose eares it soundeth that which that holy anoynting whereof mention is made out of the olde Testament Psal 133. did in times past set before the eyes of the godly For God who is both good and true doth neuer deceaue them that put their truste in him hee would haue his moste deare Sonne honoured with the tytle of Christ and the same not emptye or vaine but such as the thinge it selfe should agree with all for he anoynted him with the oyle of gladnes as witnesseth the prophet Dauid aboue his felowes Therfore he anointed them with the same oyle to witte the holye Ghost although beneath him being the chiefe the first be gotten Wherefore as many as cleaâ—e vnto him w t a true faith doe perceiue that it is no bare and vaine name but persuade them selues that they are admitted as well into the felowship yea the possession of the thing that is the giftes of the holy Ghost as of the name Uerely it is a title both honourable and profitable as they know and perceue which are not ignorant of the diuine misteries I pray you how not onely honorable but also profitable comfortable is that speech of God touche not my anoynted Doth not God euidently declare that they are deare vnto him and that he is carefull for them whom he doth vouchsafe of and honour with this name Truely Hierom thinketh it to be that name wherby God promiseth by Esay Cap. 65. that he will call his seruantes that is the faithfull that in the steade of those diuine titles Iacob Iudah Israel Ephraim Ioseph they should be called of Christ the christiâ— people How much so euer then this title hath bin either contemned or hated of profane men yet hath it worthely on the other side bene had in great honour of the godly and preferred before all other wordlye titles be they neuer so glittering and glorious Hierome writing to Furia and making mention of her father doubteth not to adde that he did more honoure him in that respect that be was a christian then that he had bene a Consul or Senator of Rome Neuertheles wee must remember that this is then true when we are in deede the same that we are called And as they are very fonde to say no more which entitle them selues most Christian will so be called notwithstaÌ„ding they haue in them no godlinesse aunswearable to the name so they are farre deceyued which eyther are ashamed or weary of this name if they beleue that they are partakers of the thinge signified CAP. IIII. That all they are ignorant of Christ departe from him which chalenge vnto themselues any other title in Religion then the Christian PAule in the very beginning of the first Epistle which he wrote vnto the Corinthians complayneth verye greeâ—ously sharply inueieth against theÌ„ which straight vpoÌ„ his departure from the church had sowen certaine seedes of discention and scismes while some addicted themselues to other techers and professed themselues to be their scholers whom they esteemed aboue others and whom they chieflye loued and folowed in so much that they tooke vpon them their names blased them out with the
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
euerlasting and this life is in his sonne He that hath the sonne hath life he that hath not the sonne hath not life Christ also himselfe hath so depainted and expressed it in that proper allegorie of the vine and the braunch that euerye man may easelye perceyue it And hetherunto doth plainlye belong that the Apostles call him in some places the sauiour of the world Now this title in Gréeke as it very well agreeth with the Hebrue name name whereof I haue spoken before so is it so great if we beléeue Cicero a fitte witnesse herein that it cannot be vttered and expressed with one latine worde For it noteth him that bringeth health or saluation Neither forceth it that this title is geuen somtime to the father and is also yeelded vnto men as to the Iudges of the old people and the ministers of Gods word Rom. 11. and 1. Tim. 4. For that which draweth nothing eyther from the office or honour of Christ but rather streyneth that which hath beene sayde hereof For it is manyfest that the Father as the chiefest fountayne of saluation from whom all saluation floweth vnto the Sonne and is as it were committed vnto him of verye good right is called a Sauiour But as touching men this honour is for no other cause geuen vnto them then for that they are chosen and appoynted by our Sauiour Christ that he might distribute and poure abroade vpon others by them as his in strumentes that power of sauing which he hath of his own and resting in himself which thing the author of the Epistle to the Heb. 2 Chap. séemeth vnto me verye fitly to haue noted and layd downe in naming him the Prince of our saluation Now that which this wryter vsing a manner of spéech which the Hebrues are acquainted with doth signifie as it were with one word We reade that Peter Act. 5 ver 31. did part in two when he had mainteyned this cause before the high Priestes of the Iewes Him hath God lifte vp with his right hand to be a Prince and Sauiour and so foorth By these most sure groundes for to alleadge any more it is néedelesse I thinke that doth sufficiently appear which I purposed to declare that without the felowship of Christ there remayneth no hope of saluation vnto any man Wherby it is euidently proued that they are vtterly deceiued and erre very farre which séeke elswhere or otherwise saluation Wherefore I neyther must neyther will reprooue this new order of Friers if they speak in earnest and beléeue that they seeâ—e saluation in Iesu and bee willinge to draw it thence as from a continuall welspring but I accounte it a very vnreasonable thing for a man to goe about to drawe all that to himselfe alone and to challenge it as his owne which is common with him to al meÌ„ of what state and condition soeuer they be and therewithall that they are fowly deceyued if they thinke it cannot be had without that kinde of life which they haue newly deuysed vnto them selues Lastly I take them to be very far deceyued in this that they take another way to obteyne saluation of Iesus then he himselfe hath layd downe and declared CAP. VII That to the intent true felowship be had with Iesus the way that he hath declared is to be followed IT is the part of a trustye and wise Phisition not only to shew the sick person a fitte and wholesome medicine but also diligently to delyuer the maner and how to receaue the same especially if he perceiue he hath to doe with one that is vnskilfull and ignorant of Phisicke For as it is an easie matter herein to misse so it is well knowen to be very dangerous and dayly experience prooueth the same Therfore the holy Ghost to the intent he might performe the parte of a true teacher and most faithfull Phisition vnto the elect and sufficiently prouide for their saluation vnderstandinge well how great not only the vanitie but also the blindnes of mannes mind is especially in seking and prouiding for their own saluation thought it not sufficient to set foorth and poynte out a true sure and necessarye medicine but also thought good to declare plainly and largely how the same is to be vsed Wherfore it behoueth al those that are in déede desirous of their own saluation to resolue with themselues that not only the remedy against sin which the heauenly Father doth offer in Christ is to be unbraced of them â—â—t that therewithall they must in euery poynt folow the way to receyue the same which he hath layde downe For they are very much deceiued and altogether erre which imagine other wayes and meanes or being deuysed of others séeme they neuer so plausible and playne accepte of the same Certainlye they tyre themselues in vayne which runne out of the way and as he sayd it is better to haste in the way then to runne space out of the way for it is so farre of that they should euer come vnto the true ende that in steade of saluation they procure to themselues grieuous destruction The holie Ghost doeth most plainly teach and that not in one place that the father is knowne of no man and that no man commeth vnto him but by the teaching and leading of the sonne who not without cause calleth him selfe as the life and trueth so the way also thereunto For so the same spirit teacheth that no mar comineth or is receiued into the fellowship or communion of the sonne but by the motion and leading of the Father God is faithfull saieth Paule to the Corinthians by whom you are called into the fellowship of his sonne Iesus Christ our Lorde Herehence it appeareth that there is no comming to this fellowship for any man but by the Fathers calling And it is not méete that any should be called but hée that heareth his voice and foloweth it that is to say that heareth him speaking and obeyeth his counsell and goeth after him being guided as it were by his hand Which thing Iohn doeth plainly shewe in the beginning of his Epistle teaching that he declareth to the Church that which he had séene and heard that they might haue fellowship not onely amonge themselues but also with the Father and with his Sonne Iesus Christ The voyce therefore of the Gospell is the way whereby we haue enterance vnto this holie and healthfull fellowship By it the Father calleth those whom he hath giuen vnto his Sonne before the foundation of the world was laid and bringeth and assembleth them vnto their shepheard And that voyce of the Father soundinge clearely from heauen conteineth the effect of the heauenly voice This is my welbeloued Sonne in whom I am well pleased heare him By these fewe wordes but verie significant hee noteth both the end and sheweth the way For the end or scope vnto the which wée must leauell as it were with both
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
them about whom these newe Surgions are alwayes present and conuersant But againe me thinkes I heare them say that in déede they doe apply remedies neuertheles they finde by experience the force of the diseases to be so great that no remedies can preuayle with them and that they are without all fault séeing they doe their duetie truely But I would faine heare what they call their duetie Where is first to vse the Apostles worde soundnesse and wholsomenes of doctrine Againe where is that fréedome continuance franknesse of spéech and holy boldnes which the same Apostle commandeth in teaching exhorting reprouing in season and without season where is the feruencie of Spirite and zeale of the house of God Briefly where are the fire and burning yrons agaynst dangerous diseases and such that can not bee cured with lighter remedies And if they are not able to cut them of by excommunication from their churches by reason of the great power they haue why do not they cut themselues of from them that is why doe they not forsake them as Phisitions doe those sicke folkes which are wilful and past all hope So Paule séemeth to haue excommunicated the Iewes whiles forsaking them he turned him selfe vnto the Gentiles as the Lorde commanded him If a man may iudge by the effectes which is a readie rule in this kinde of matter these gadding or rouing Marchants haue some other purposes in their mindes and do followe some other respectes It is not the desire and hope to cure euils not the loue of trueth and godlines not the endeuour of holy life which draweth them to the porches precinctes of Prelates but the same desire that allureth Dogges and Rauens to seeke carcayses and carraine For the thing it selfe witnesseth that the wickednes ryot and sluggishnes of the Popes are not amended and diminished by the endeuour of these teachers but rather nourished established by their flatterings So farre of is it that they doe bridle the olde riot and madnesse that they incite them being of them selues forward enough thereunto For they haue brought to passe by theyr counsels and incouraginges that in stéede of an whorish they haue put on an yron forhead What should I say we finde by experience that the former tyrannie is so increased and confirmed that it may séeme that these new counsellours were heard and accepted of the Popes euen as the historie of the olde Testament declareth that Roboam sometime accepted the counsell of young men And as Ezechiel in the 34. Chapter doeth set out in the person of the Iewish shepheardes the slouthfulnes ryot and tyrannye of these of our time So in the 13. Chapter vnder the discription of false Prophets teaching the people the counsels of their owne heartes hee séemeth to haue painted out in their colours these newe Foxes All things truely do verie well agrée together But what néed many wordes the endles hatred they beare and warre they bid and vndertake against all those whiche can not winke at and away with the Popes disorder and dissolutenes and doe labour to shake of his wicked yoke doth most plainly argue and declare what minde and purpose these men are of And whether they doe allowe or disalowe their disposition maners and kinde of life hereby it may certainly be determined Paule the first to the Romanes doth end a recitall or bedroll of moste gréeuous hamous sinnes with this conclusion They doe not only the same them selues speaking of the Gentiles but also like and allowe of them that doe the same In which wordes he sheweth manifestly that they that further fauour sinnes whether it be by allowing or flattering or mainteining them which commit the same do sinne more grieuously and are more wicked and worthie a greater punishment Salomon also the 17. of the Prouerbes witnesseth that he that acquitteth or iustifieth the wicked cōdemneth the iust are both an abomination vnto the Lord. Now that these men doe commit both these offences the hatred they vse against those that teach that both such vngodlines and also naughtines is not to be borne with doe euidently declare Who I pray you would not thinke that those shepheardes which kéepe of and beate away dogges when they barke againste Wolues doe conspire with the Wolues against the flockes and that they are more dangerous and therefore more to bee auoyded of the flocke then the Wolues them selues To conclude there must bee eyther some secreat vertue such as they say is in the loode stone to draw yron to it eyther some very greate likenes of dispositions maners and counsailes which hath so sodenlye so quicklye so straightly lincked these Iesuites vnto the Romish Bishoppes and prelattes And for as much as we are not certain of any secret vertue but are most sure hereof by the consent of all wise men and experience of all times that that prouerbe is true likelyhood is the mother of friendshippe what other thinge may be gathered and concluded then that there is verie greate likenes betwene them and conspiracye in assalting the kingdome of Christ although there be in outwarde shewe neuer so greate an vnlikelyhood for it is aswel knowne and as certaine as snowe is white that they helpe one the other in bringing to passe this matter wherefore these newe companions haue taken to themselues a name from Iesu with the like right and no better tytle then the Bishoppe of Rome the open enimy of Christ doth call himselfe vicare and the prelates do boste them selues to be the successors of the Apostles from whom they do vtterly disagree CAP. XII That the third steppe Whereby the felowshippe with Iesu is confirmed is the bearinge of his Crosse AL wise men do confesse that likenes and equalitie are most sure bandes of felowshippes which thing also dayly experience doth teach and confirme For mens myndes are by no other meanes so much wonne and knit together and friendshippe and concord the foundations of felowships by no other meanes are so much gotten and preserued vnlikenes verelye and inequalitie do quickly breed complaintes and braules which are the distruction of societies and the occasions of discordes and seditions and contrariwise equalitie is y e nourisher of peace and concorde The most wise God therfore when he would haue his Churches to wit Christs and all the elects felowship to be most nere and sure he also would that there should be in the same both a verie great likenes and equalitie sauing that there should be a certaine diuersitie and difference which we se likewise to be necessary to make kepe societie As in y e bodie of man there is diuersitie of members so in a common wealth and a familie there is a difference of offices and degrees which doth so appertaine vnto good order that thereunto it is altogether necessarie but in all other things there ought to be verie great equalitie and likenes Moreouer 5.
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