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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	father_n	son_n	22,994	5	6.0917	4	true

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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

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 see●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 mē 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 ●●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

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 cōmitted 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 apparāce 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 cōming 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 no● 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 ca●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

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 b● 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 openl●● 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 Pr●●erbe For the Apostle compareth 〈…〉 th most greeuous and det●stable sinnes as are ●●uther theaft wickednes● yea afterward that it became most hatefull it maye be perceiued by the most ancient and best writers Athenagōr 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 i● name the new people that is the church gathered of the Gentiles from the old that is the Iewish Sinagog●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 clea●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 christi● 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 notwithstāding 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 gree●ously sharply inueieth against thē which straight vpō 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

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

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 ●●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 mo●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 ● vers 6. The Godlie ought to vse the wordes of the scripture to expresse thinges belonginge to religion August lib. 10. de ci●● dei cap. 2● The Philosophers ou●● 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 1● Augustin Plato in Crat● alibi Gen. 2. vers 〈◊〉 Hebr 5. vers 5 Iesus Matth. 1. vers 21 Luc. 1. vers 31. Ioshu● 1. Iehosuah Zach. 3. vers 1. Luc. 1. vers 3● 2. vers 21. Christ I Iesus the proper name of the sonne of God Christ the name of his office Tertull. od●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 Th● 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 title● Hier ad Furiam Christiās 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 ●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 attēpts 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 ci●●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 Gala●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. d●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 Sctiptu●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 thē that which he him selfe hath deli●●●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