A Defence of the Old, and True profession of Christianity, against the new, and counterfeit sect of jesuits, or fellowship of jesus: Written in Latin by P. Boquine a Frenchman, borne in Borges, & Professor of Divinity, in the University of Heidelberge: Translated into English by T. G.  
Whereby may be perceived, how falsely the jesuits usurp the name of jesus, and how far off they are, from the thing signified thereby, and what their profession, and purpose is in truth: otherwise than they bear the world in hand.  
¶ VBIQVE FLORESCIT.  
LONDON Imprinted by john Wolf, and Henry Kirkham, and are to be sold at the little North door of Paul's at the sign of the Black Boy.   

To the Right Honourable, his very good Lord, the L. Frances russel, Earl of bedford, Knight of the most Noble order of the Garter, and one of her majesties most Honourable privy Council, T. G. wisheth increase of grace, true zeal, and knowledge, together with all spiritual gifts in jesus Christ.  
AS our Saviour Christ (Right Honourable) hath builded his Church, which he hath so 
1. Cor. 3. 11. Eph. 2. 20. Math. 16. 18.  dearly bought, and purchased, upon himself the only sure rock, and foundation thereof, than the which (as th' Apostle saith) no other can be laid: So on the other side, hath Satan always sought nothing more, then to undermine, shake, and (if it were possible) to overthrow the same. For he well perceiveth, that so long as this spiritual house, & glorious building standeth firmly, and surely grounded, and founded upon Christ the everlasting truth, the way, and the 
Io. 14. 6.  life, contained in the doctrine of the Prophets, and Apostles: (which they not only have delivered to the Church by lively voice: but as the faithful Notaries, and Secretaries of the holy Ghost, have also registered, and committed 
Rom. 15. 4.  to writing in the sacred Scriptures, for the continual comfort, and instruction thereof:) it remaineth unremovable, and invincible against hell gates, and all the forms, and tempests raised against it, by him, and all his 
Math. 7. 24. 25. Io. 8. 44.  instruments. Wherefore he layeth all his battery, and bendeth all his forces against this foundation, labouring by falsehood, and lies, whereof he is the father, to corrupt, deprave, altar, obscure, and deface the Gospel of Christ, and the word of life: and thereby to subvert, and overturn, or at the least, to weaken, and shake the faith of the faithful, resting whole thereupon. This hath been ever from the beginning his practice, and is at this lay, and shall be until his kingdom be utterly removed, and taken away. Wherefore he is fitly named 
Io. 8. 44.  by Christ, a liar, and a murderer from the beginning. For as by lies he laboureth either to extinguish, and abolish, either to discredit, and pervert the truth of the word: So doth he thereby intend, and purpose the murdering, and destruction of mankind both body, and soul. For the which cause our Saviour Christ, as a most wise, and provident, and therewithal loving, and careful head, and governor of his people: foreseeing the dangerous, and malicious attempt of his, and their adversaries, giveth warning thereof unto them before hand, that they might not be found unprovided, and unfurnished, when they should be assaulted, and so by security, and carelessness, lose the field, and the victory. Therefore as 
Deut. 13.  well Moses, and the Prophets, before the coming of Christ, inspired with his spirit, as also at his coming in flesh, he himself, and his Apostles do give us a watchword, and often admonish us to avoid, and take heed of false Prophets, false Apostles, and false teachers, 
Math. 7. 15.  though they work signs, and miracles, and come in sheeps clothing, that is, make never so great a show of the true Prophets of God in outward appearance: yea though they (following the steps of their father Satan, who transformeth himself, the sooner to 
2. Cor. 11. 14. 15.  deceive, into an angel of light,) turn themselves into the Apostles of Christ. here-hence is it, that the Apostle▪ Paul chargeth the Galathians 
Gal. 1. 8. 9  not to believe an Angel coming from heaven, but rather to hold him accursed, if he should teach unto them any other doctrine, then that which at his mouth they had recevued. In which words he implieth a high, and a weighty reason, to wit, that the truth of the glorious Gospel of Christ is such, and so great, that not only no human authority, and way of persuasion whatsoever, should move us to forsake the same: but that no angelical, or heavenly messenger whatsoever should persuade us to the contrary thereof. To the same purpose john willeth the faithful no● to 
1. Io. 4. 1.  believe every spirit, but to try the spirits whether they be of God, because many false Prophets are entered into the world. But albeit this warning, and caveat against false Prophets be in divers places given unto us: yet then especially doth our Saviour Christ, and his Apostles labour to stir up the godly to a more continual, and earnest watchfulness, and warynes, when they foretell of the state of the later days, wherein we live: by how much they foresaw those times should be more perilous, than any other, in the which Satan, perceiving 
Apo. 12. 12.  his time, and kingdom to be short, should rage's most violently, and use most extreme tyranny, and put in ure most strange, and unwonted practices to drive them from the only foundation Christ. Take heed 
Math. 24. 4. 5. 11. 23. 24. 25. 26. Mar. 13. 21. Luke. 17. 23.  (saith our Saviour, speaking of these later times) that no man deceive you, for many shall come in my name, saying, I am Christ, and shall deceive many, and there shall arise false christs, and false Prophets, and shall show great signs, and wonders, so that (if it were possible) they should deceive the very elect, behold I have told you before. Paul the Apostle likewise saith, that in the later times, 
1. Tim. 4. 1. 2. 3. 2. Tim. 3. 1. 2. 3. 4. 5.  which he therefore calleth perilous, men should departed from the faith, and should give heed unto spirits of error, and doctrines of devils, which should speak lies through hypocrisy, and have their consciences burned with a hot iron: that moreover some should have a show of godliness, but should deny the power thereof, from which he willeth us to turn away: that as james, and jambres resisted Moses, so should these resist the truth, being men of corrupt minds, and reprobate concerning the faith. Peter also, & Jude, declare that there 
2. Pet. 2. 1. 2. 3. ●nd. 4. 18.  should be false teachers, which should privily bring in damnable heresies, even denying the Lord that had bought them, and that many should follow their destructions, by whom the way of truth should be evil spoken of, and should turn the grace of God into wantonness, and deny God the only Lordae, and our Lord jesus Christ. But that is chief to be 
2. Thes. 2. 3. 4. 8. 9 10. 11.  considered, and marked, which the Apostle Paul writeth of Antichrist, and his coming. For before the later day, he showeth that there should come an Apostasy, and departing from 
Antichrist.  the faith, and that the man of sin should be disclosed, even the son of perdition, which is an adversary, and exalteth himself against all that is called God, and is worshipped: so that he shall sit as God, in the temple of God, showing himself that he is God, that even in his time the mystery of iniquity began to be wrought, that his coming should be with the effectual working of Satan, with all power and signs, and lying wonders: and in all deceaveablenes of unrighteousness among them that perish, because they received not the truth, that they might be saved: and that therefore God should send them strong illusions, that they might believe lies, that all might be damned, which believed not the truth, but had pleasure in unrighteousness. In these 
The lively description of the kingdom of Antichrist.  words the Apostle doth most fully, and lively set forth the whole kingdom of Antichrist, to wit, that he should bring with him a departing from the faith, as the word doth sound, that he should be openly discovered to the world to be the man of sin, full of all abhominall and heinous attempts against the majesty of God, that he should be the child of perdition, working his own and others destruction: that he should not only directly set and oppose himself, but also exalt and lift up himself against God: that he should sit with authority in the Church of God, and advance himself as God: he declareth further, that even from the time of the Apostles, Satan hath privily sought to lay the foundation of this his Antichristian kingdom: and the means to bring the same to pass, he also describeth, to wit, that it was done by the effectual and mighty working of Satan, with all power, and lying signs, wonders, and miracles, and all subtlety, craft, and deceit. Finally he showeth who they are that shall be seduced, and deceived thereby, namely, they that are castaways, and ordained to destruction: and he addeth therewithal a reason thereof: the contempt of the truth, whereby they might be saved: and that this shall be the just judgement of God, to give them therefore over to the strong illusion of seducing, and erroneous spirits, to their utter confusion, & destruction.  
These things (Right Honourable) being considered, and laid together, and compared both with the former, and the present state of the Church of Christ on the one side, and the pernicious practices of Satan in both: we shall easily perceive that in the later, he hath far passed the former: and that in both, he hath ever striven against Christ the foundation of his Church: and the very effects do declare the same, if we look but a little thereunto. For immediately at the first publishing of the Gospel, 
1. Cor. 1. 23.  he brought to pass, that Christ became a stumbling block, and a rock of offence unto the jews, as he is also at this day: and to 
jews.  the Greeks and Gentiles foolishness, as likewise 
Gentiles.  in their offspring, the Cerinthians, Marcionites, Manichees. Arrians, Nestorians, Eurichians, 
Heretics.  and such like heretics oppugning his divine and humane nature: and at last in the Turks we see it evidently come to pass. All which weighing the doctrine of Christ crucified, with the balances, and weights of human reason, the course of nature, Philosophy, and man's wisdom, have accounted it but mere folly and plain vanity. Nevertheless these 
Antichrist and his doctrine.  being open, and professed enemies, and cast out of the body and bowels of the Church, have not been so hurtful and dangerous, as 
Concil. Florent. dist 22. 22. Sacrosancta.  Antichrist, privily lurking (as it were) in the very bosom, and sitting in the midst thereof: pretending himself not only to be a true Christian, but also to be the head of the 
Concil. Triden. 1. decret. Sess. 4. Lind. li. 1. ca 4.  Church of Christ, the Vicar of Christ, the successor of the Apostles, and his Romish religion and doctrine only, to be the Christian Catholic, and Apostolic, though it be never so expressly, and directly to the contrary: and by his Traditions, Canons, Counsels, and determinations, challenging unto himself 
Bonifac. 8. Extra. unam sanctam.  authority upon the consciences of men, in making them equal, and of like force with the written word of God, and exacting obedience thereunto, upon pain of condemnation. 
Trid. Concil. sess. 7. ca 1. Cath. Rom.  To be short, erecting a blasphemous sacrifice of the Mass expiatory, and satisfactory for the quick and the dead, against the only most sufficient and perfect sacrifice of Christ, robbing him at once of his kingly, Priestly, and Prophetical dignity and office: and so consequently spoiling him of his sovereign titles, and names, jesus and Christ, and therewithal his Church of the benefit, cause, and end of his coming in flesh. By this romish Antichrist, and his members, Satan hath more mightily prevailed against the 
Antichrist a more deadly enemy to Christ and his kingdom, than all other.  Church of Christ, and shaken the foundation thereof, more dangerously, subtly, secretly, and continually, then ever he did before. For although he hath not in flat words with the jews, Turks, Arrians, and such like heretics, denied the Godhead of Christ, or his manhood: yet in effect hath he done the same, in depriving him of his office, as I have said, and the end and scope of his coming, which is, to be the only Christ, the anointed, and holy one of God. Therefore john describing 
1. Io. 2. 18. 22. 23  Antichrist, saith, he shall deny jesus to be that Christ, and that therein he should deny the father, and the son, because whosoever denieth the son, the same hath not the father. And again, Every spirit that confesseth not jesus Christ to have come in the flesh, is not of 
1. Io. 4. 2. 3.  God, and this is the spirit of Antichrist, of whom ye have heard, how that he should come, and now already he is in the world.  
But to omit the monstrous▪ and manifold 
The means used by Antichrist to set up his kingdom.  errors, drawn from the sinks and puddles of all heretics, wherewith this confuse, and huge Babel of this Antichristian kingdom have been builded up: the means, and instruments whereby the same have been brought to pass, are rather at this time shortly to be noted and marked, as serving most unto my purpose. The Apostle Paul, as I have touched before, showeth, 
2. Thes. 2.  that Satan should to the accomplishing thereof, use all power, falsehood, deceit, & strange illusions. And the same doth the spirit of God 
Apo. 17. 1. 2. 3. 4  set forth in the Revelation, by the image of a whore gorgeously arrayed with purple, and scarlet, & attired with gold, precious stones, and pearls: having a cup of gold in her hand, full of the abominations, and filthiness of her fornication, wherewith she maketh drunken the kings and inhabitants of the earth. Hereby the spirit of God painteth out the hypocritical, and goodly outward show, which as well Antichrist, and his ministers, as his doctrine should make unto the world, thereby to seduce, and deceive the same. This although it may be perceived to be most true from time to time, in the hypocritical swarms of Popish Abbots, Monks, Friars, and such other religious orders, as likewise in the scholmen, and canonists, the spiritual enchantments, and bewitchings of whose gloss, distinctions, definitions, and conclusions, have as strong illusions beguiled the world, and not only the simple sort, but the very wisest themselves, and most learned: yet especially the same is to be seen at this day, in the new, and lately invented Sect of the jesuits which the romish Antichrist hath set forth as the last prop, and stay of his totering, and ruinous kingdom. For he perceiving, (that as the Apostle Paul hath foreshowed,) Christ hath begun 
2. Thes. 2. 8.  to consume it with the breath of his mouth, and abolish it with the brightness of his coming, that is, the preaching of his glorious Gospel: and seeing moreover the world to grow to a disliking, and contempt of the ignorance, sluggishness, and lewdness of their other orders taken from men, as Dominicke, Benedict, Frances, and such like: hath sent abroad into Christendom this new Sect, hypocritically adorned with the name of jesus, & furnished with more show of learning, holiness, & godliness, them their other Popish fraterternities: to the intent that jesus Christ may 
Mat. 26. 49.  be the sooner betrayed, while these holy jesuits give him a judas salutation, and kiss. 
The jesuits give jesus a judas salutation and kiss.  And because he standeth in good hope that these be the men, by whom he shall recover again, that so large a circuit of ground, which he hath lost, and Christ by his Gospel hath gotten in Germany, France, England, scotland, Denmark, Swethlande, and other countries in Christendom: he maketh great account of them, and chief favoureth, cherisheth, 
The jesuits the Popes chief hope.  encourageth, and advanceth them: bestowing upon them to the maintenance, and increase of their nurseries and Seminary houses, great abbassies, lands, livings, & sumptuous buildings, in Italy, France, and some parts of Germany. Furthermore, he useth this special policy, to cause them by all means 
Our Universities of Oxford and Cambrige have had to much experience thereof.  privily to allure, and entice the youth of the Universities, and countries, where the Gospel is preached, to departed from the places where they are, unto these their Seminary houses, to the end, that being there for a time nuzzled, and trained up, until they be hardened in hypocrisy, obstinacy, and malice against the truth, and poisoned with the pestilent errors of the Romish Antichrist: they may be sent out as new false Apostles into their own countries, or else thither, where it is thought they may do most harm. Whenn they follow their forefaithers the Scribes, and Pharisees, the like hypocrites, who (as Christ saith) compassed 
Mat. 23. 15.  the sea and land, to make one proselyte, or of their profession: and when he is made, make him two fold more the child of hell, than they themselves: And therefore that heavy woe which Christ pronounced against the Pharisees, must needs, if they repent not, light upon these jesuits, whose wicked example, as in divers other things, so in this they do embrace.  
The consideration of these spiritual practices of Satan in this new supply of false Prophets of Antichrist, wherewith he oppugneth our faith, besides the outward forces, and worldly policies and enterprises, which he joineth therewithal: as also the pestilent seeds of Arrianisme, Anabaptism, Libertinism, the Family of Love, Epicurism, and Atheism, which he hath every where sown, (I fear me, 
Math. 13. 24.  while the Shepherds of Israel were a sleep:) ought to awaken all the professors of the Gospel, and to make us to look about us, and to stand continually (as it were) upon watch and ward, especially those whom the Lord hath appointed to be watchmen, & overseers of his people. Now the way to withstand these 
The way to avoid Satan's & his ministers temptations & assaults.  strong temptations of Satan, and his ministers, is to stick fast unto Christ the foundation of our faith, delivered unto us by the Gospel of truth: and (as he giveth us warning) as good Eagles to flee to the carcase, and thereupon to 
Mat. 24. 13. 28.  rest and persevere unto the end: stopping our ears at the voice of all false prophets, and lying spirits, which go about to withdraw us 
Io. 10.  from the same, and acknowledging only, as the good sheep of Christ, his voice being our true and only head shepherd, speaking unto us in his holy word. And to the intent our countrymen, which as yet are not so well acquainted with the name, profession, doctrine, and purposes of these jesuits, (and therefore are the sooner to be deceived thereby) may be the better armed, and provided against them: I have thought good to translate this little Treatise into our mother tongue, written in Latin by a learned, and godly man, being public professor of Divinity in the University of Heidelberge, who as well for that he remained in that place, near unto the which they have builded some of their ●eastes: as also for that he had diligently read some of their books, had good cause to know them. The method, and order which he useth, and the matter therein contained, I trust is such as can not mislike the godly: and I had rather the same should be gathered by the reading thereof, then by my report. Only this I will say, that I think it to be very necessary, and profitable for this present time, and occasion: wherein we are newly and freshly assaulted by these Antichristian Champions, albeit with the old and rousty weapons, somewhat scoured and burnished: but of the same edge and force that the other were of. They may be perhaps terrible to those, which only look upon the brightness thereof, but not to them which have more regard to the sharpness, & strength of the same, as in the late combat with them by trial it was found. As for the causes which have moved me to dedicate this small labour unto your Honour, they are two. The one, because the Author making his choice, hath offered the same unto a most godly Earl: and therefore hath moved me to tender the same, to a parsonage of no less honour and godliness: that it may come into the hands of men, with the better acceptation, and liking. Secondly, for the private duty, and thankfulness, which I own unto your Honour, in respect of that courtesy, and good will your Honour hath extended as unto all other, of my calling, so also unto me. And because I was not able to do that which other have done of their own ability in this matter, I have (rather than I would do nothing) borrowed of an other to supply my want. Howsoever it be, my good will hath not wanted. This only is my desire, at the Lords hands, that, as I hope, your Honour will not refuse this so simple a duty of my part: so the fruit and benefit thereof may come unto many. The Lord increase his singular gifts, and blessings in your Honour, to his glory. From London the third of November. 1581.  
Your Honours in the Lord most humble to command T. G.   

To the Honourable, and noble Earl Lewis a said, Earl in Witgenstein, and Lord in Homburge, chief Governor of the Palsgrave his Court, Peter Boquine sendeth greeting in the Lord.  
I Am persuaded with some of my friends often exhortations (noble Earl) to suffer to be published, such things as I have thought upon, touching the new order of Monks, which Italy an other Africa in this kind, hath lately brought into Christendom. For sithence I hard both of the title wherewith this new army of Satan beautifieth itself, as also the subtlety with which it insinuateth itself to the world: many thoughts entered into my mind, as well of the continual hatred of this enemy against Christ: as of his craft, and power in assaulting the Church. For 
The consideration of Satan's continual hatred, and craft against the  as he showeth a singular wiliness in his devices: So in the execution, and performance thereof, he declareth a marvelous power, wherewith he is endued: the 
Church profitable to the godly.  earnest meditation, and consideration whereof, I think to be a great help, and furtherance unto godliness. Wherefore I suffered myself the rather to be persuaded, to communicate to the gentle readers (for others I make no account of,) such things as came into my mind. And whereas I see the custom of dedicating, and inscribing unto some man new works, to have been received of all men: and the same to be both ancient, and not ungodly, it may be perceived by the only example of our Evangelist Luke: who 
Luk. 1. 4. Act. 1. 3.  doubted not to dedicate his history of the Gospel, and the Acts of the Apostles, to a man which in deed loved God, & godliness: I thought good to follow him. Now while I considered, unto whom I should offer this my labour, who might be not so much a Patron, as an indifferent judge thereof: you especially (noble Earl) for your singular godliness, learning, and courtesy, joined with great wisdom came unto my mind. For I know your judgement to be such, and so sound: that those which profess themselves to love, and favour the truth, and godliness: may safely, and worthily rest in him. Therefore I trust, you will accept the same, according to your courtesy, with the like mind, I present it unto you: that is to say sincere, and well meaning. And so you shall have me now already sundry ways indebted unto you for your singular gentleness, hereafter most beholding unto you.  
At Heidelberge the kalends of januarie. Anno. 1576. Your Honour's most dutiful, P. Boquine.   

TO THE GENTLE REAder, P. B. wisheth health in the Lord.  
THey that earnestly consider the state, & condition of the Church of Christ while it is a stranger in this world, & do diligently mark the course, and proceeding thereof: do easily perceive, how truly, and aptly it is commonly compared to a ship 
The Church of Christ like a ship in the sea.  tossed with divers winds in the midst of the troublesome sea, and shaken with many tempests following one the other: & how rightly also it is called of some the militant, or warfaring Church. For it is, as it were an army which is always in the field, and is always besieged of the enemy: and is often 
The Church of Christ ever assaulted by satan.  times assaulted, and continually set upon with new policies, and attempts. For it never enjoyeth sure peace, no not so much as safe truce: but if there seem to be any, the same is full of treachery. For that perpetual enemy of Christ, is never quiet, is never weary, doth always envy his dignity, glory, and power: and he never ceaseth to lie in wait for the life, and salvation of the godly, and is never satisfied with their blood. And although he may seem sometime to abate, and slake a little of the fierceness of his endeavour, yet he still remaineth one, nothing ceasing his hatred, and desire to work mischief. Therefore he raiseth up ever new soldiers against the host of Christ, and sendeth them forth furnished with new weapons, 
Satan raiseth enemies out of the Church, against the Church.  & deceits. And that which is more to be marveled at, this enemy and wonderful practiser, even from the beginning hath craftily sought out of the very bosom, and as it were the very bowels of the Church, those by whom he might under the pretence of truth, and godliness, trouble, shake, and labour to overthrow the kingdom of Christ, to wit, his church. Which thing they that are readers of antiquity, and skilful in the Church histories, do well know. Yea, and our age is full of plain, testimonies, and examples thereof: insomuch that there is nothing to be wished, but that we diligently consider of these things. Neither 
Christ for good cause exhorteth us to watchfulness, especially the shephcards of the flock.  ought any man to marvel that our best guide Christ, doth so often and so earnestly exhort his unto continual watchfulness: especially those, whose duty it is to watch, and to have charge over the salvation of the people. Unto the which care even their Captains continual presence, and defence ought to edge them, and to stir them up. For as he is never absent, so he never either sleepeth, or ceaseth, being much more readier, and abler to give salvation promised unto those that believe in him: then the enemy is to bereave them of the same. Wherefore if any thing be wanting in this behalf to them that fight under his banner, the fault is altogether in themselves: neither have they to blame any thing, but their own either perfidiousness, either slothfulness. Verily it were a shameful thing, and worthy grievous punishment in this case, to be overcome, or yield to the enemy. For what can be more blame worthy, then that there should be more endeavour, diligence, & pains taken in maintaining of falsehood, then in defending the truth, in establishing ungodliness, them in upholding of godliness: in procuring an others destruction, then in preserving our own salvation? Many examples we have old, and new of the diligence, and faithfulness, that as well all Christians, as chief they that sustain the persons of teachers, aught in this behalf to render unto Christ. That some are ignorant of the old, I easily do believe: but that any almost should not know the new, I can not be persuaded. 
The attempts of the ministers of satan, and Antichrist to put out the light of the Gospel lately by ●●e goodness of God restored.  For as yet they are well near before every man's eyes. For who knoweth not at what time within this few years the light of the gospel, by the exceeding goodness o● God, was restored unto the world: so soon as it began to appear, & to cast forth some small beams, that therewithal came forth certain Ministers of Satan, and Antichrist: who as Owls, and Bats accustomed to darkness, laboured by all means, & force they could, to let it, that it should not spread forth his beams, and to put clean out the shining sparkles thereof? But on the other side many 
The great zeal and godly travels of the true Ministers of Christ in the defence thereof against them.  notable men, for godliness, and learning, kindled with the zeal of the glory of Christ, forced with the love of the truth, and moved with the desire of their own, and other men's salvation: withstood stoutly, and constantly their wicked attempts: and so broke with strength, and courage their weapons bend against them: that maugre the enemies, though never so many, mighty, and eager: that heavenly light issued out, and spread forth his beams both far and wide, as it is at this day to be seen. Wherefore the faithful servants of Christ, following the zeal, and industry of the old jews, which the history of Nehemiah doth set 
Neb. 4. vers. 17.  out to all posterity to be followed: did so represle with the one hand the violence of them that set themselves against them, that with the other they ceased not to build the Temple: to wit, to gather a church unto Christ. And God our best father did so assist, favour, and blesle their continual labours, and invincible constancy: that the enemy might seem to have thought that his kingdom had been overthrown. Wherefore as it cometh 
The jesuits a new supply of satan to recover his decayed kingdom.  to pass in sudden chances, and extreme dangers: he hath suddenly provided a new supply of aid, which he hath secretly brought into the chiefest tower of his kingdom. For it was so shaken, and battered, that he perceived it near overthrown. But while we which have succeeded into the places and seats of those holy men, do pitifully strive together, Certain spurns, and byters amongst us raising up new brawls, & troubles,) by the policy, watchfulness, and industry of this new aid: the enemy hath so restored 
The course of the Gospel hindered by dissensions raised by some professors thereof.  within these few years that same his tower: that it may appear, that the whole crew of Antichrist stand in great hope, shortly to recover their former authority, dignity, and power. And I persuade myself, that not only the authors, favourers, and Patrons of this so great evil: but all that give occasion thereunto, by what colour, or pretence so ever they do it, shall at length be punished of God the most just judge, & most vehement defender, and maintainer of the kingdom of his Son. And forasmuch 
The hinderers of the Gospel shall not escape the judgement of God.  as I am also persuaded, that he will take an account, of all those unto whom he hath committed his talentes be they never so small: I thought myself not to be free from either fault, or punishment: if I should through fear, or idleness refuse to bestow that, which I know, is committed unto me, though it be never so simple: 
The cause mo●ing the Author to write.  to put away the shame joined with manifest destruction of the Church: which I perceive to be laid upon Christ, by this upstart host of Satan. For seeing these gallants stand before our doors, and build uꝑ fortresses, advancing their captain's engines into our Schools and Churches near about us: if we should any longer forbear, might we not worthily be thought willingly, and wittingly to betray the cause of Christ, and his church: and to withhold in unrighteousness the truth of God, which we hear, and see to be by these men turned into falsehood? But as concerning the first offspring, to wit, the true father of this devilish brood, which have ●ayned unto themselves, and usurped no less arrogantly, then strangely a name from jesus: and in what place, and time, it first sprang up, although it be lately begotten: yet I perceive divers reports to be made: nevertheless I thought not good to travel in the searching out, and examining thereof. It is well known, to be an invention of man. And if I must at once speak my mind hereof, I will do it in few words. If the judgement of that great Basile be true, that parents are known by the likeness appearing in their children: & if by duty, and obediéce unto their parents, true, and natural children are wont to be known from bastards: this new imp can have no other true parents, than the romish Antichrist, and whore of Babylon. For that is most plainly proved both by the resemblance which is between them, and the good will, that the one beareth the other. My 
The Authors purpose in this book.  purpose is at this time, to withdraw the visor from this monster counterfeited both by the name, which it proudly challengeth unto itself: as by the thing, which that goodly title beareth the world in hand. I will only touch the doctrine which these new masters maintain, so far forth as my purpose suffereth me▪ or else craveth of me▪ I undertake not at this time, purposely to refuse it: knowing that it is all one with the Popish doctrine, which now already is sufficiently confuted. Some also of our men hath even namely examined the same neither slenderly, nor unluckily. I promise such modesty as the matter can bear. To reprove errors, and to rebuke vices, the love of truth, and virtue enforceth: as for the desire to cavil, much more to slander, who so loveth godliness, doth hate, detest, and abhor it, I will deal faithfully. I likewise crave of the readers, that they bring with them to the reading hereof, alone and zeal of the truth, joined with godliness, and desire of their own salvation.  
P. B.   

A DEFENCE OF THE old and true Christianity, against the new, and counterfeit sect of the jesuits, or fellowship of jesus.  

CAP. I. That they do greatly offend, that take upon them names, in matters of religion, which are not agreeable unto them.  
THe Holy Scriptures do plainly teach▪ and experience itself evidently prove, that men sin aswell in word, and talk, as in deed, and fact. Wherefore they that are of a sound judgement, will easily confess, that as many as have any care, and love of religion, ought to 
The Godly aught to have as great regard of words as things.  have as great regard of words, as things. The same also persuadeth the affinity, and conjunction, which is between words and the things which they signify (for it is certain that the use of words standeth in the signification thereof) being so great, 
Arist. in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that in speech, in the stead of things, as he saith, we use the names thereof, and for that cause, those words in the judgement of the wise, are counted best, and fittest which express things, so as they may be most plainly understood, and do represent them to the hearers mind, even as a glass doth lay before the eyes of the beholder the shape of the countenance, which is before it. Hereof it may easily be perceived that it is the part of a well meaning, and godly mind, to avoid earnestly, not only filthy, and corrupt speech: but also doubtful, dark, 
Eph. 4. vers. 24  fond and such as breedeth offence, yea and further that bringeth not grace unto the hearers, and ed●fieth not, as the Apostle saith. For whereas no part of our life ought to be void of religion, but our mind, our hand, and tongue, should be agreeable thereunto: who so hath a religious mind, will make choice as well of words, as of 
Colos. ●. verse 6.  things: and he will endeavour in good words seasoned with salt (that I may again speak with the Apostle) and plain, to utter that which he doth well, and rightly conceive, and to be short, because his mind so affected, thinketh it a shameful thing, as to err and to be deceived, so to deceive 
The Godly aught to use the words of the scripture to express things belonging to religion.  any man: he will chief take heed, that whatsoever belongeth to religion, be set foorth of him with godly and religious words, whereunto I hold it a most ready, and sure way, to use the tongue of the holy Ghost, for so it liketh some to speak) that is: to use the words, which the Prophets, and Apostles the instruments of the holy Ghost have used. For who can doubt, but that this heavenly master, that hath revealed these heavenvly mysteries unto them, hath therewithal delivered words, meet to open such great mysteries, and such as are most fit for the capacity of men, the hearers thereof? Saint Augustine therefore most wisely, in my judgement, hath 
August. lib. 10. de ci●● dei. cap. 2●  thus written of this matter in his 10▪ took of the city of God, the 23. chap. The Philosophers (saith he) use, 
The Philosopher's ou●●.  words at will, and in things not 
much liberty in speech, and words reproved by Augustine.  hard to be understood, they fear not to offend the ears of the godly. But we must speak orderly, least the liberty of our words, breed in us an ill opinion concerning things which are thereby signified. By the judgement of this learned, and holy man, we understand, that it becometh not the godly to speak as they lust, and carnally to conceive of matters of religion: but that religiously, and reverently they use a certain manner of words. Before Saint Augustine his time, we read that jeremy a good 
Irenaeus.  writer did worthily reprove in the 
The same also reproved in the Valentinian heretics.  Valentinian heretics the liberty of such kind of words. For the holy Ghost would have us so framed, that we should neither think, neither say any thing but by his direction. The history of the holy Scriptures setteth forth unto us many examples, of a mind so framed, and ordered unto godliness: that it will take in hand all things religiously, but that cometh nearest to my purpose, which Moses writeth in many places, of the holy endeveur the godly had, in giving names unto men even from the beginning There it is to be seen, by the reasons which are joined almost to every name, that they attempted nethinge, no not in that matter, which may seem to be of no great weight, upon fleshly affection: but that they did all things, having the fear of God to guide them, and his holy Spirit to teach them: which thing I would have well marked, least any man 
Gen. 17. vers. 5. 32. vers. 28. john. 1. 42.  should lightly esteem thereof, and think it nothing material unto godliness. Yea, and the self same writer, as do also other, witnesseth, that God himself, hath either given, or changed the names of some, whom he had made choice of, for great matters. And the same to have been done also of Christ, the history of the Gospel doth diligently and that not without cause rehearse. verily he that is touched with the fear of God, will never suffer himself to be persuaded, that those things, are either nothing worth, or trifling which are so earnestly repeated by the holy writers. Neither let any man say, that this was only done in some few men. For we read the same to have been 
The names of offices and functions in the church given by God, & why.  used, in all orders, and degrees of men, which God by his wise counsel hath chosen, and appointed: both to teach, and to rule others, and to establish comely and orderly government in his church: than which nothing can be imagined either more profitable, or more honest: and here-hence is it that he would have some both to be, and to be called apostles (to speaks nothing of the manner of the old people,) 
Eph. 4. ver. 1●.  some Evangelists, some Prophets, Bishops, Pastors, Doctors, Elders, and Deacons: Which titles, it is well known, to be neither idly, neither rashly either devised, or given. For they that see not the reason of their offices, and functions to be conceived therein, are worthy to see nothing. For they to whom those offices are committed, are plainly admonished, what their duty is, or what they own unto other: and what other should look for at their hands, & what account they ought to make of them. That all these things are comprehended in one word, it is clear: so that whosoever knoweth what these words meaneth, doth also easily understand the same. Neither shall it be amiss in my judgement, to know in these titles some steps of God's wisdom, such as appear in the visible signs of the Sacraments: which to have been most wisely chosen out, and ordained: all that are of sound judgement do confess. For they know which are rightly instructed in these mysteries, that God by these signs, as it were visible words (as 
Augustin.  saint Augustine is wont to call them) doth speak unto those that have their eyes to see, and by these means doth teach them that are willing to be taught. Like as then these sacramental signs hath every one their significations apt, and agreeable to the institution of God: so by these titles, they that are chosen, and placed in those functions, are put in mind of their duties. Wherefore even as in the sacraments, they that understand not what the signs mean, do receive them to their destruction, as profaners thereof: so they that usurp the titles of these orders and adorn themselves therewithal, and yet perform not the things signified thereby: doubtless they shall be justly punished in their due time of God the revenger of so great wickedness, as unjust usurpers of holy things. And let thess jolly fellows tell me (I pray you) which no less fondly, or rather unpudently, then boldly, do feign and take to themselves names at their pleasure: if any man in a well ordered common wealth, should take upon him, any name belonging to the chief Magistrate, as of a king, or such like, or should use the title appertaining to any other dignity: should not he (unless he were holden of all men for a fool,) be said to have usurped the magistracy, and be proclaimed guilty of high treason? Now if in civil dealing, man doth thus offend, and therefore cannot escape unpunished, may the same be done lawfully in the church of Christ? Surely religion is defaced as much also in the very names and words. And to add this by the way, those that have been esteemed wisest among the profane 
Plato in Crat●. & alibi.  Philosophers, have written, that it is not for every man to give names unto things: and that he hath been holden for most wise, that first invented names, and applied them unto things: whose opinion is manifestly warranted in that Moses in Gen. 2. 
Gen. 2. verse 〈◊〉.  cap. the 19 verse showeth that Adam being made unto the image of God, appointed names by the commandment of God for every living thing. Yea and there are some that writ, that it skilleth much and is very behoufefull for the common wealth, what name every one man be called by: who so list to way these things which I would briefly point at, not stand upon: will resolve, I trust, that it is not the part of a godly, or wise man, to feign at his lust, and openly to use either the name, or the surname, which agreeth not unto any thing.   

CAP. II. That the name of jesus, and title of Christ, were given by the commandment of the Father, unto the Son of God manifefled in flesh.  
AS Christ did not take upon him as witnesseth the Author of the Epistle unto the hebrews Ca 5. the 
Hebr 5. vers. 5  office of a bishop: so it is manifest by the history of the Gospel, that he took not upon himself, neither the name of jesus, neither the title of 
jesus.  Christ: but that he was honoured therewith, by the decree and express commandment of his everlasting Father. As for the name of jesus, both Matthew, and Luke are evident witnesses, 
Matth. 1. vers. 21 Luc. 1. vers. 31.  that it was given him by the Angeles appointment: and lest it might seem unto any man, either a thing coming by chance: either not of purpose in flat words, a most just cause was therewithal joined by the heavenly messenger. He shall save (saith he) his people from their sins that is to say: the thing itself shall answer this name, lest any man should think it to be a vain imagination. I will not at this time dispute either of the original or etymology of the name. Is there in the reason which 
Ioshu●. 1.  the Angel uttereth, any thing either doubtful, either dark? And why may it not be well said, that the successor of Moses, captain of the people of Israel, to wit, that brought them into Palestine, bore aswell in name, as in office the pattern of this true saviour? And what letteth it, but that we may both think, and speak the same of that high Priest the son of josedeck? for Eusebius writeth, that this name was well 
jehosuah. Zach. 3. vers. 1.  known unto the ancient Fathers. What need many words? The everlasting decree of the Father revealed by the heavenly messenger to his mother Mary, and to joseph reputed, by 
Luc. 1. vers. 3●. 2. vers. 21.  the counsel of God, his Father: by whom Luke witnesseth, and that by name, that the same was fulfilled, as likewise, that of john the forerunner of Christ, may satisfy the godly. Now that the thing meant by that name, is so peculiar unto the son of God, that not so much as the least part thereof, can without grievous sacrilege, be turned over unto any other: hereaster I hope it shall most clearly be declared. As for the title Christ, the writings 
Christ.  of the Prophets, and Apostles doth with one consent witness, that it hath been given unto him by the same authority, For whatsoever hath been, by the one foreshowed, and promised of the Messiah: the other showeth every where, after his coming to have been performed. But to what purpose should I rehearse these things being so well known. I will only speak a few words, which seemeth to me, to serve to the fuller opening of my purpose. First that the name 
I  of jesus, is the proper name of the 
jesus the proper name of the son of God, Christ the name of his office.  Son of God, manifested in the flesh: as the name john is the proper name of the forerunner. For in Luke it is certain, that both these names were given unto them both, by the commandment of God, and warning of the Angel. But the word Christ, is a title of dignity, noting his office, given as the words Prophet, Forerunner, Baptist, signifieth the office laid by God upon john: which thing as not unworthy the marking, is of learned and godly Fathers often 
Tertull. od●ersus Praxeaus.  tunes noted. Tertullian, to pass over other, writeth against Praxaes, that the word Christ, is rather a term of office, than a name, and doth signify a thing which is accidental unto the name. Secondly we must understand also that this title, before the coming of the son of God in flesh, was without controversy given unto divers other: in as much as they bore the figure of him, in some part of his office. By the same reason Moses, 
The title Christ given unto the old kings and Prophets as figures of Christ.  Aaron, David the prophets were in old time called Christ's, but he for an especial cause was with this title honoured of his Father, as the head, 
Psal. 105. ver. 15  fountain, and scope of all other. As touching the name of jesus, some learned men doubt, and hold not only the thing signified by the name to be proper altogether to this only Son of God by nature, but also the very name itself. And albeit this controversy may seem to be of no great weight: yet it serveth to increase their wickedness, which even sine the opening of this mystery, and the most clear revealing of the Father's counsel: are not afraid to take this name unto themselves as cheek mates with the Son of God. Thirdly it 
3  is more to be noted, that the unbelieving Iewes did move no question against Christ touching the name of jesus, yea rather they yield it willingly unto him as appeareth by the story of the Gospel namely after john. But as for the title of Christ, so far of was it, that they yielded it unto him: that they excommunicated from their synagogues, all that gave the same unto him: whereof there is a plain decree of theirs in the 9 Cap. after john. here-hence also was it, 
john. 6. ver. 42.  that they complained unto Pilate of 
john. 9 Cap. ver. 22.  the title fastened to the cross of Christ and that they besought him that he would not entitle him King of the jews: wherein, as also when they denied that they had any King besides Cesar, they plainly signified, that they withdrew that title from Christ, as john flatly showeth in the 
john. 19 ver. 22  19 Cap. And Luke acts 78. doth in this respect praise Apollo the jew well trained in the writings of the Prophets: that he confounded the jews, declaring by the scriptures 
Act. 18. ver. 28.  that jesus is Christ. Therefore Peter and Martha in the confessions which they made by the direction of the holy Ghost did flatly profess him to be Christ the son of God: from the 
Mat. 16. ver. 16.  which no not sathan himself disagréed, if we consider the words which are in Luke cap. 4. verse 42. Therefore 
john. 11. ver. 27. Lu. 4. cap. ver. 41. john. 1. cap. 2. ver. 22.  john 1. Epistle cap. 2. ver. 22. pronounceth him to be Antichrist which denieth jesus to be Christ. All which things while I attentively do considee and do lay together: those that at this day challenge to themselves the title of jesuits and delight them 
The jesuits do seem to come nearer to judaisme and Antichristianisme, then very Satan himself.  selves with that name, seem to have more affinity with judaisme, and Antichristianisme, than Satan himself.   

CAP. III. That the Believers in Christ by the direction of the holy Ghost were named Christians even from the beginning of the gathering together of the Church.  
IT is apparent by their writings, that the Apostles did set forth with divers titles those that believed in Christ, by preaching of the Gospel: & joined themselves unto his flock, that is to say, his Church. For it is thereby clear, that they called them sometimes brethren, as the children of 
The believers in Christ, called at the beginning by divers names  one heavenvly father: so intime Saints, as much to say, as severed, purged, and consecrated unto God by the holy Ghost, where with even openly some were then endued▪ also that they were called in the beginning Disciples, as tramed up in the ●●h●●● of Christ and taught by the holy Ghost: it may be perce●●●● by ●●●er● plates of has story of the acts of the Apostles. And 
Act. 6. ver. 1. & 2. 9 ver. ver. 1.  thereby likewise it is well known that at last they were first called Christians at Antioch: no doubt because they freely professed after the example of Peter, and Martha, that jesus was 
Cap. 11. ver. 26 Cap. 17. ver. 18 Act. 24. 5  Christ the son of God. Albeit, it may same that the same came to pass after the Philosopher's guise, whom it is clear, yea by the history of the acts of the Apostles to have been divided into sundry Sects, which took, and kept their names, of their Authors and the pickthank Tertullus doth odiously name the profession of the Gospel, the heresy of the Nazareans: yet are we not to doubt, but that name came from the holy Ghost, the teacher and guide of the Church. For from the tune that it coming forth out of the borders of jewry, and being spreads, far and wide amongst divers nations, began to increase: it is evidently known that the company that professed the name of Christ 
The faithful called Christians by the instinct of the holy Ghost.  were commonly called by this name, aswell by an other place of the same story, in the which is showed that King Agrippa somewhat moved with the vehemency of Paul's speech: answered him, thou dost almost persuade me to be a Christian: as also by the words of Peter 1. Epist. Cap. 4 wherewith he exhorteth the godly to suffer afflictions patiently. Let not any of you (saith he) b● pumshed 〈◊〉 murderer, or a thief, or an evil doer, or as a busy body in other men's matters, but if any man suffer as a Christian, 
The name of a Christian hated and persecuted of the wicked at the first.  let him not be ashamed, but rather let him glorify God in this behalf. This place of Peter doth very plainly declare that▪ this title was now commonly both known, and usually received to signify the which embraced and openl●● professed the doctrine of the Gospel and therewith all that it was hated as wicked or rather condemned: and that it did draw with it all kind of afflictions, as the East, north-east wind doth clouds according to the Pr●●erbe. For the Apostle compareth 〈…〉 th' most grievous, and detestable sins, as are ●●uther, theft, wickedness yea & afterward that it became most hateful it may be perceived; by the most ancient, 
Athenagoras. justine. Tertullian. Eusebius.  and best writers Athenagonr as; justine the Martyr, Tertullian Eusevius, and such 〈◊〉▪ For so at that 
10  time did profane men detest that name, and shutting their eyes (as saith Tertullian) did so wilfully rush and ramble to the hatred of it, that the only profession thereof was accounted worthy death: and the denial thereof a matter for the which a man was acquitted and discharged▪ as if the name contained in it a fault, and that therewith either it was taken on, or put of▪ Such was the blind outrage of the wicked, whom sathan the God of this world had bereaved of the eyes of their understanding: which suffered them not to see the most clear light, 
Athenagoras. justine.  & to consider what Athenagor as did allege as a most just defence: to wit, that names were not worthy of hatred, but that wickedness did deserve punishment, and that which justine writeth: neither praise, neither punishment to be gotten by a name. And I would to God this our age did bring forth, or behold no examples of such horrible blindness & madness. Thus then at those times wherein the doctrine of the gospel did most flourish, godless men did think of the naine of a stian. But the godly thought far otherwise 
Th● name of a Christian most comfortable & glorious to the godly.  thereof. Unto whom nothing was either more acceptable, either more pleasant, either more honourable than this name: for they acknowledged it to be invented, and given unto them by God himself: partly to discern, as in deed, so i● name, the new people, that is, the church gathered of the Gentiles: from the old, that is, the jewish Synagogues. Partly also to store up, & nourish faith in Christ, by renewing eftsoons by that title, the remembrance of the benefits received by him. For every one ought to think with himself, that he is therefore called a christian, because he is engraffed into Christ, as a bough into the body of the tree, or as a member unto the body, and so to be made partaker of the sap, and life thereof: or to be endued with the spirit of Christ, and withal to be admitted into the fellowship 
The cause why the godly are named Christians.  of his benefits. For there is no other word which doth effectually express that most strait conjunction which is set forth by the goodly allegory of marriage: and by the which we are said to be, and to believe that 
Ephe. 5. 29. 30. 32  we are flesh of his flesh, and bone of his bones. Doth there not as soon as we hear this sweet name, that which Peter and john have recorded 
1. Pet. 2. 5 Apoc. 1. 6 Psal. 133. 2  come to our mind, that we are made kings and Priests, or that we are made a kingly priesthood to offer up spiritual sacrifices? What shall I say? this word is as it were, a certain mystery to all that are but meanly informed in the Apostles doctrine, unto whose ears it soundeth that, which, that holy anointing whereof mention is made out of the old Testament Psal. 133. did in times passed set before the eyes of the godly. For God, who is both good and true, doth never deceive them that put their trust in him, he would have his most dear Son honoured with the title of Christ, and the same not empty or vain: but such as the thing itself should agree with all, for he anointed him with the oil of gladness, as witnesseth the prophet David, above his fellows. Therefore he anointed them with the same oil, to wit, the holy Ghost: although beneath him, being the chief, & the first be gotten. Wherefore as many as clea●e unto him with a true faith, do perceive that it is no bare and vain name: but persuade themselves, that they are admitted as well into the fellowship, yea, & the possession of the thing▪ that is, the gifts of the holy Ghost, as of the name. verily 
The title of a christian no vain, but a most effectual title. Psal. 105. ver. 15 Jerome. Esay. cap. 65 ver. 15.  it is a title both honourable and profitable, as they know and perceive which are not ignorant of the divine mysteries. I pray you how not only honourable, but also profitable & comfortable, is that speech of God, touch not my anointed? Doth not God evidently declare that they are dear unto him, and that he is careful for them, whom he doth vouchsafe of, and honour with this name? Truly Hierom thinketh it to be that name, whereby God promiseth by Esay, Cap. 65. that he will call his servants, that is, the faithful, that in the stead of those divine titles, jacob, judah, Israel, Ephraim, joseph, they should be called of Christ, the christi● people. How much so ever then this title hath been, either contemned, or hated of profane men, yet hath it worthily on the other side, been had in great honour of the 
The godly prefer the title of a Christian, before all worldly title●. Higher▪ ad Furiam.  godly, and preferred before all other wordly titles, be they never so glittering and glorious.  
Jerome writing to Furia, and making mention of her father, doubteth not to add, that he did more honour him in that respect, that be was a christian, then that he had been a Consul, 
Christian's ought in deed to be such as they are in title.  or Senator of Rome. Nevertheless, we must remember that this is then true, when we are in deed the same that we are called. And as they are very fond (to say no more) which entitle themselves most Christian, & will so be called: notwithstanding they have in them no godliness aunswearable to the name: so they are far deceived, which either are ashamed, or weary of this name: if they believe that they are partakers of the thing signified.   

CAP. FOUR That all they are ignorant of Christ, & depart from him, which challenge unto themselves any other title in Religion, than the Christian.  
Paul in the very beginning of the 
1. Cor. 1. verse. 12. Schisms and Sects in the Church of the Corinthians in Paul's ●ime, which he sharply reproveth.  first Epistle which he wrote unto the Corinthians, complaineth very grievously, & sharply inveigheth against them which strait upon his departure from the church, had sown certain seeds of dissension and schisms: while some addicted themselves to other teachers, and professed themselves to be their scholars, whom they esteemed above others, and whom they chiefly loved, and followed: in so much that they took upon them their names, & blazed them out with the full of the mouth, as the proverb goeth. Out of 
Profitable doctrine may be gathered out of this reprehension of Paul.  which so sharp and earnest complaint of the Apostle, a man may gather and learn divers and profitable things. First, we see Satan the sworn enemy of Christ & his church, to be most busily bend, so soon as any company is gathered together under the name & banner of Christ, to trouble, divide, sunder and scatter it. Verily it is most 
Satan ready to set up his Synagogue where Christ hath his Church.  fitly & most truly said, as soon as this enemy perceiveth that there is any church set up in his name, that he buildeth near thereunto a chapel to himself, to work the overthrow thereof.  
Secondly, we learn how tender a thing the unity and consent of the church in Christ is, and how easily it is shaken and dissolved, if once any chink be made: and this enemy get in by never so little a crevice, he suddenly breaketh the whole linking together thereof. Those therefore, which wish 
The unity of the Church easily broken.  well unto the church, and the safeguard thereof, ought chief to take care that they keep the band of unity, and to maintain it unbroken: which ought 
The unity of the Church ought carefully to be preserved.  to be the common endeavour of all men as of them that are carried in one ship that there be no entrance for the water thereinto.  
Lastly, to pass over many other things which this plentiful and godly place of the Apostle doth offer. It is evidently perceived by the reasons which he bringeth, and uttereth with great vehemency: that they which cleave not wholly unto Christ, & depend 
They that stick not wholly to Christ, divide him and deceive themselves.  not altogether of him, but are carried with affection else where, and do glory as the Apostle himself saith in men, do divide him and break their promise made unto him: and moreover do cut of themselves from him, and therewithal he clearly showeth, even by the things which he chargeth them with, to their shame, for attempting thereof: that they knew neither fully, neither rightly, Christ crucified, notwithstanding they were baptized in his name. But in stead of very Christ, to speak plainly, that they had devised unto themselves a certain shadow, and a very image or idol of him. Which thing not only to have happened unto them, he shall easily perceive, who so hardly weigheth those beginnings, with the proceedings, even until our time, and shall compare with a judgement void of all prejudice, the first and latter together, those things that the Apostle did before hand write of in bot▪ his Epistles unto Timethie, touching the latter times, doth most plainly witness, that the Apostle did even then foresee what 
The Apostle foresaw what Satan went about by these his first attempts to bring to pass at last to the ruin of the church.  the adversary of Christ did go about in that his first onset: he saw that he laid the foundation of a mighty building, to the overthrow of the church of Christ: he marked how he was, as it were, great with monstrous & strange births, which at length he would bring forth to the destruction of many. here-hence cometh that his zeal, and so great earnestness of speech against them that did further & help forward with their endeavours, this naughty builder. And I pray you, what a huge heap of Sodismes, and by doings did follow those small beginnings? And I pray you how great an increase did springe up of that little seed? To compare these things together, is not only to match small things with great, but also the least with the greatest, to be short, it is to match a fly with an Elephant. But to the intent all men 
Satan's subtle beginnings, and proceed in underminig the church of Christ.  may somewhat better judge of the matter, let us a while consider the sleight and cunning of this deceiver Satan. Let us behold, as it were through a window, what hath been his beginnings, and his proceedings, when he purposed to weave this long web, to wit, when he once determined with himself either to overthrow or shake the kingdom of Christ, which against his will he saw continually to increase: he would craftily begin with small beginnings, that his craft might not easily be espied.  
Moreover, he wove his web subtlely, 
Satan began with small beginnings to hide his intent. Satan made his way under the pretence of rare holiness and godliness.  under the colour and show of godliness. For this deceiver knew that religion could not be more sharply assaulted, then under the visor of religion. He knew that the desire of honest solitariness, hatred of the world, or (as john describeth it) of the things that are in the world, made a goodly show in men's eyes: that secret places gave great opportunity to the reading and meditation of holy Scripture, to continual prayers, and the endeavour of all kind of good works. All which things seem to give a taste as it were of the heavenly and everlasting life. With this pretence of religion departing into solitariness, men began to 
The simplicity and purity of the Gospel forsaken.  depart from the simplicity, and therewithal the purity of christian religion. The way was forsaken which Christ and his Apostles by word and deed set forth. And the eyes of many being bewitched with these sleights of Satan, and their minds being moved with novelty, (such is man's vanity and curiosity) they suffered themselves wholly to be overtaken, and possessed of the enemy of true godliness. For after he had once made his way, under this goodly cloak, to change, and innovate things, he so proceeded in 
The proceed of Satan in corrupting the Gospel more and more.  changing, innovating, and adding to, that at last he left nothing of the old trade, and made all things new: the thing itself showeth how true that common saying is, A little error at the beginning, proveth to be great in the end. Because these beginnings were not stopped, and such remedy was not applied as Paul used in the church of Corinth: this pestilent disease overran well near the whole church of Christ For the enemy so by little & little brought in, and set out to liking, his darkness, that is to say, his devices: that not only he darkened, but also well-near extinguished the light of the doctrine of the gospel: certainly nothing remained sound, nothing not corrupted with his additions.  
As touching Christian ceremonies which the Son of God would have to be very few in number, but in signification, (as Augustine well writeth) most effectual: Good God who 
The Church of Christ loaden with jewish and Heathenish ceremonies.  is able to declare with how many, and what supplies hath this deceiver laden and overwhelmed them? Most evident truly it is, and can not be denied, but those that are obstinately lewd, that they have been so as it were by little and little increased, and heaped up, some being partly borrowed of the jews, by fond imitation: and partly received of profane Gentiles, insomuch that the state of the old jews in this behalf is more tolerable then of the new Christians. And the true 
Christian religion became rather Heathenish then Christian.  worship which Christ with his own mouth had taught, and the Apostles both by voice delivered unto the church, and left in writing to the postoritie, (these two parts as I have said being corrupted) did so wholly deraye: that it seemed rather to be called Heathenish then Christian. At length christianity thus being utterly overthrown, men sell so to loath the very name, so that many began to be ashamed, and weary thereof, and other titles were sought out from the names of men, being partly ungodly, partly obscure, and to say nothing bitterly, foolish. Therefore this marvelous practiser 
The name of a Christian loathed, and the names of men received.  Satan hath by his subtleties brought to pass that Christ should be banished out of his own kingdom: should be a stranger in his own house: and should be withdrawn and quite taken away from their eyes, ears, and minds which pretended themselves to fight under his banner. For 
Christ by these practices made a stranger in his own kingdom.  they that were baptised in the name of Christ: & had made promise unto him, would never either take unto themselves, either suffer themselves to be called by the names either of Angels, or men, or any other thing were it of never so great value: if they had truly known him to whom they had addicted themselves: and if they had rightly understood what he required of them, and had covenanted with them: or what they had promised unto him. For it could not have come to pass, that they should have joined themselves unto any other, unless first they had departed from him. verily this may thereby be plainly perceived, which is writer of some ancient writers: that the Emperor Tiberius 
Tertul. in Apo. August. de ci●●t. dei.  did in time past, refer to the judgement of the Senate, whether Christ were to be placed amongst the number of their Gods: unto whom the Senate would not consent, for that cause, that Christ would be honoured alone. For the Senate easily perceived that they were to let go all their other Gods, whom they had received, if they should receive him. Which reason if the romish church 
The Heathenish Romans may teach the Romish Church to worship Christ alone.  had diligently weighed, it would never have entertained such a company of Mediators, as it doth now. For it would lightly perceive, that it could not hold Christ together with them. For christian religion acknowledgeth and worshippeth as one God, so one Mediator, and doth adorn or honour with the only christian name all those that worship him.   

CAP. v. That this new Sect by the very name drawn from jesus doth show itself guilty of novelty, Schism, and Sacrilege.  
divers things have heretofore of some been written touching the original, the reason, and sundry allusions of the name jesuite, which I need not to repeat. What I think I will utter simply, and without cavils. For to jest, much less to cavil, it liketh me not in so earnest a matter. I will easily grant unto the devisers thereof, that they have derived it, from the name of jesus after the same manner, by which sometimes they that canie of Israel were called Israelites: and at this day they are called joanites, and jacobites which will be called, and thought to be followers of john and james. For the knot we now seek, lieth not in that thing. For we are in hand now not with the property of the word, but with the truth and godliness of the jesuits profession. First as I do like very well that these new fellows (that I may not 
The jesuits wherein to be liked in taking their names of jesus, & wherein not.  defraud them of their praise) by this name feigned of themselves, do plainly signify that they do reprove, and condemn the authors of former Sects which gave them names, taken from men's names (by which thing it is manifest that they spread abroad no small seeds of Schisms and superstitions, and do call them back to jesus Christ as the only fountain and head (from whom those names do testify that they have fallen away, and have digged to themselves pits that can hold no water,) so I cannot but much mislike, yea and sharply reprove their rashness and boldness, that forsaking the common title of all christians, now already heretofore received, whose author, to have been the holy Ghost, & which to have been always had in reverence with our godly forefathers, it hath been already declared: they dare fame, and upon their own heads, take unto themselves an other, hitherto unheard of, and nothing agreeing with them, and which is joined with no small reproach of Christ the Saviour of all the faithful. Every man knoweth that the name of jesuits is new. Now that 
Novelty in religion to be avoided.  novelty as in all other things, so especially in the cause of religion, is greatly to be avoided, all the godly and learned do well warn us, which thing the Apostles, by their example have approved. For when the doctrine of the Gospel was at the first slandered by the enemies, with the name of Novelty, we plainly perceive by their writings: that they, especially Paul did diligentlyendevour to shake of this slander. And in such why should new names be devised, but to signify new things? it is not misliked of the learned, that new names, be devised for new things. For that doth Jerome in the first Epistle to the Galathians, 
Hier. in 1. Cap. ad Gala●us.  maintain against certain froward, and dainty men, but he than thinketh it lawful to be done, when either profit, either necessity doth exhort or rather force them thereunto. But where as these of this fellowship, 
When it is lawful to invent new names to new things.  will seem for that purpose, to have flocked together, and to have come forth into the world, that they might restore the ancient godliness: what either profit could lead, or necessity force them to devise this name? First 
1  of all by that new name they promise an other thing than they perform, and so it cometh to pass that they themselves are contrary to themselves. Secondly, how agreeth this new 
2  name with the ancient doctrine, and religion? Truly no more than a piece 
Math. 9 vers. 16  of new or raw, and undressed cloth, with an old garment, as Christ saith. For what is this new title but a certain mark engraven in then forehead, which warneth all men, and clearly pronounceth, that there is nothing else but that which is new, and lately devised to be looked for of these upstarts or new fellows. Paul 
1. Tim. Cap. 6. verse. 20.  not without cause warneth his scholar Tymothie whom he entirely loved 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as his natural son, the 1. Epistle, Cap. 6. verse 20. That he would abhor new terms, although I know other do read vain tanglinges of words. For it skilleth little, which way we read: seeing there is very great affinity between the things signified, and the words. Verily new things are often also vain. Luke noteth in the Athenians. Acts 17. The 
Acts 17. vers. 21  desire of novelty and vanity to be things that go always together. And surely it was very wise counsel that he gave, who when his friend said unto him, he had some new thing, answered, I had rather have some profitable and available thing.  
Furthermore this late sect undertaketh either to set forth, the doctrine and religion of the Prophets, and Apostles: either some other contrary thereunto. If it profess that it bringeth the same, what fondness is it, to make that thing suspicious, and odious, with a new name, which as it is most true, so is it most ancient? But if it bringeth a contrary, there is no cause why it should be offended with us, if we bid it to be gone with his forgeries, and pronounce it to be accursed: seeing the Apostle of Christ, Gal. the first willeth 
Gal. 1. vers. 28.  us to do the same, yea against an Angel of heaven. For as Christ is said to have made new all things, and the world itself with his first coming: so before his return again, the doctrine of the Apostles promiseth, or willeth us to look for no new change in this respect. Let us also see, whether 
The jesuires new name a mark of Schysme.  this newly devised name, do not manifestly mark in the forehead with the print of Schism this new sect? For God who is most desirous of peace, concord and unity, hath endeavoured to commend the same by all manner of means unto his Church: as the place of Paul to the Ephesians, 4. Chapter 
Ephes. 4. vers. 3. 45.  doth most plainly teach. For those whom he had chosen before the foundations of the world, in his most dear Son, he would gather together at his appointed time being scattered through the whole world, and assemble them unto him, his first begotten Son, as the Captain, and shepherd of all: and couple them as members of one body unto their head. He commanded nothing so diligently as unity, which he hath established with a fellowship of all things amongst them, which appertain unto godliness: as with the word, faith, the Sacraments, the spirit, and such like: in the which, as the Apostle witnesseth, there is no difference between the jew, and the Greek, the wise and the ignorant, the master and the servant, man and woman, but all are one, that is one Christ. And who so seethe not herehense, that it came to pass by the will and counsel of this father: that all were called by the only name of Christians, even from the beginning of this assembling together by the preaching of the Gospel? Therefore it is plain, that this name is as it were a certain oath, and band of that unity: which he utterly breaketh, and looseth, that taketh to himself any other, under whatsoever pretence he doth it: which thing also the place before cited out of the first Epistle and 
1. Cor. 1. verse. 12. 13.  first Chapter to the Corinthians, manifestly teacheth.  
Moreover in this common name, besides the pledge of brotherhood, and admonishing us of natural love, it appeareth that there is also contained a profession in religion: to devise therefore any other without necessity, is it not a certain kind of denial, and forsaking? There is extant in Gratian'S decrees 11. Cause. and 3. Quest. 
Gra. d●o. can. 11. Quest. 3. ex August. in Io. tract. 1  a sentence taken out of Augustine upon john the 1. treatise, which showeth that he that denieth himself to be a Christian, is convicted to have denied Christ. What shall I say, that those of this fellowship will seem for that cause to have been assembled, that they might gather, and join together others, and to separate themselves. If this be their purpose, as they bear in hand, why do they not first in themselves show a token of unity, and not having neither author nor cause, by evil and hurtful example, further division and breaking asunder. Why do they by dividing, overthrow that which hath been ordained by the authority of our master Christ, and is confirmed by the consent and example of all the godly antiquity? I remember 
The Sorbonists ridiculous articles.  when as our masters the Sorbonistes were once very careful and circumspect on every side to provide, not for the common good of Christendom, but for their own belly and authority: did publish articles (for so these Prophets forsooth did call those oracles, to wit, their determinations & decrees set forth against them whom they call Lutherans) In one of the which, the last saving one to my remembrance, it was flatly forbidden, that any man in teaching should utter Christ severally from jesus. Which decree were it never so foolish, was urged so straightly, that I being accused by four Franciscan 
The Author's danger for naming Christ without jesus.  Friars, and having the bishop of Claremount the chief Patron of the jesuits, plaintiff against me, was constrained with danger of my life, to answer at the bar, before Peter Lizet, that worthy presidente forsooth, a little before he was made of Precedent, Abbot. Nevertheless we see Peter and Martha in their confessions, and Paul every where in his Epistles, to have offended against that article▪ without any controlment. I marnel therefore that these worthy watchmen, do not rather bend their lightnings against these of this fellowship: which contrary to the oracle and decree of the holy Ghost, and the ancient custom of the church, call themselves jesuits, rather than Christians. 
Why the jesuits and Sorbonistes do shun the name of Christ.  But perhaps between these two orders of these good men, there is this agreement, that they being niece, and dainty, do shun the cross of Christ: which we perceive to have been in times past, joined with the profession of the christian name: But we read not any where that I know, that the name of jesus carried with it any such thing.  
Lastly, the devisers and usurpers of this new name, cannot avoid the offence 
The jesuits sacrilege and profanation of the name of jesus.  of sacrilege, and profanation of the name of jesus. For it hath been declared, that the same was given by the commandment of the heavenly Father, to the son of God, manifested in flesh, as proper unto him only, and noting a very great mystery belonging unto his person. With what 
Objection.  boldness then, with what forehead, yea, with what conscience do 〈…〉 they challenge it unto them, and unseal that which God hath sealed up, make common that which is proper, & defile that which is holy? But peradventure they will say, that they have devised and taken that name, to signify and to profess by the name, that they are worshippers of jesus: that is, to believe in him, to trust in him, and to seek for all their salvation of him. I answer, 
Answer.  what, not only curiosity and vanity, but also what wrong is it for a few to challenge to themselves that which is common to all the godly, and is contained under the name of a Christian, and is intimated by the revelation of the heavenly Spirit: and for the cause upon private authority, to invent and choose to themselves a new title: should not this in profane things be accounted theft? why then in holy things should it not be counted sacrilege? If this new order pretend any privilege or prerogative, let it 
The jesuits have no privilege above other Christians, to take upon them the name of jesus  bring forth a true and very Apostolic charter: that is, brought not from the court of Rome, but from the court of heaven: and let it deliver it to be examined and scanned of all that hath to do therewith, as every one hath. Now if it please them to take this their new title not passively, but actively, that is, to speak plain, not for such as are saved, but are saviours, as which profess 
What the jesuits do mean by their name.  that they bring help to those that otherwise being in heavy, and as it were in desperate case, are like to perish, as we read, that God in times past, raised up, and sent saviours, or deliverers to his people of Israel, oppressed 
judge, 3. 15  with their enemies, they go, as the proverb hath, from the lymehouse, into the coalhouse: that is, from 
Whether the jesuits be saviours or no.  one ill defence to another. Nevertheless, the lately invented description of this name, and which of some is set before their writings, to qualify the hardness and absurdity thereof, as far as I conjecture: to wit, the society of jesus seemeth to come near to this interpretation: as though jesus had lately chosen them to be his colleagues, 
How the jesuits be fellows of jesus.  and fellow companions, to help wretched men. I demand again of them a sure testimony, and authentical instrument or writing of this their choice, otherwise it will be objected unto them, and that not without cause, that they have taken this honour to themselves, which the Apostle heb. 
Heb. 5. 5.  5. denieth to have been done of Christ himself.  
Now the holy scripture witnesseth, that this is the part of thieves, robbers and wolves. Again, it is no single▪ 
john. 10. 8. A manifold impiety to be fellow therein with Christ, wherein he will have no fellow.  but manifold wickedness, for a man to profess himself a fellow of jesus in that point, which the doctrine of the Apostles, do witness to be so his own, that he will suffer no fellow therein to be joined with him: for he alone bringeth and giveth salvation. As many as have it, must needs have received it at his hands: and he that receiveth it from him, receiveth it for himself, not for another. In this behalf he accepteth no vicar's, or none in stead of other, much less desireth them. For faith, the only fit and meet instrument to obtain salvation, reacheth unto him alone, and 
The founders of popish sects injurious to Christ the only foundation. 1. Cor. 3. 11  therefore I said, that the former sects were worthily condemned of this latter sect, in that respect, that they turned over unto their fathers, or founders, 
The founders of popish sects injurious to Christ the only foundation. 1. Cor. 3. 11  that which the heavenly father would have to belong only to Christ. But if this new faction thinketh as I have now said, it sinneth more grievously than all the other: which giveth that to every member of their faction, which they ascribe only unto their founders, for so they call their fathers, which know not the only and common foundation. Notwithstanding, lest I should seem to consider other men's words either too hardly either maliciously, I will follow the interpretation, which is both most gentlest, and also draweth with it fewer inconveniences: to wit, that they profess this only, that they have fellowship with jesus, to the intent they may obtain salvation of him, which the holy Scripture promiseth to all that believe in him. Whether they say this truly or ●al●●y, and worthily hope for it, i● cannot more certainly be known, then by the matter it false. Let us therefore now entreat thereof, and examine the same as it deserveth.   

CAP. VI That without the fellowship of jesus, there remaineth no hope of salvation.  
I Trust that they with whom I deal, will not deny, but that a man must otherwise reason against them, which openly profess themselves to be enemies of the name of Christ, and christian Religion: then with them which will seem to be called, not only maintainers and defenders, but also restorers and deliverers thereof, therefore I will be content at this time with the only example of Paul, in stead of many arguments, to prove the matter. For it is most plainly perceived 
Act. 13. 14 15. 17. 18  by the Acts of the Apostles, that this most skilful disputer, did otherwise handle the cause of Christ with the jews, than the Gentiles. I therefore following the steps of this excellent Doctor, as well as I can, will reason against these reformers of christian doctrine, and upholders (forsooth) of true Religion, out of these only principles, & points of this doctrine, which are common to both parts, and granted, and received of all men. First I doubt not, but the Authors, and patrons of this new sellowship, hold for a true and undoubted ground, that which in the second chapter hath been rehearsed out of the Evangelists Matthew, and Luke, touching the name of jesus, and the reason thereof given by the Angel. It remaineth therefore, that I show the thing both contained in the name, and uttered in the reason laid down, not only to agree with the name, but also, to belong only to this person, no less than the name itself. Peter being fill of the holy Ghost, as Luke the fourth of the Acts 
Acts. 4. verse 10. 12.  writeth, was a most faithful witness, and best expounder of those words: when being demanded of the counsel of the high Bishops of the jews, a reason of the miracle wrought, and the benefit bestowed upon the lame man: did no less plainly declare, then constantly confess, that it was all done by the name of jesus: whom they had crucified, but God had raised from the dead: adding with all▪ that salvation is so offered and given through this man: that he denieth the same, may be given by any man under heaven. What could be said more pithily and expressly. The universal negative cutteth of all occasion of cavilling, or quarreling, joined twice to that so weighty an affirmation.  
The self same doth Paul almost 
Rom. 5. 17. 18. 19 1. Cor. 15. 21. 22  every where in his Epistles make good: and doth also in some places set forth with a very proper contrariety of a twofold Adam or man. He setteth these father's one against another, as two contrary fountains, which beget two contrary offsprings: to wit, him whom he nameth old & earthly, those that are infected and altogether 
Adam & Christ compared together as two contraries, with their effects.  defiled with sin, and therefore are in danger of the wrath of God, and everlasting death: The other, which on the contrary side he calleth new, and heavenly, those that be garnished with righteousness, and foreappointed to everlasting and happy life. For as children do each of them retain the nature and property of their parents, so whatsoever belongeth to the fathers, cometh at length also to the children, for as destruction, and everlasting death is the just reward of sin: so salvation, and a blessed life, is by the goodness of God, annesed unto righteousness. 
Rom. 6. 23  Wherefore, even as whosoever is borne of that first man, for as much as he bringeth with him original sin, cannot avoid the punishment of everlasting damnation: where by it cometh to pass, that as one well saith, every man is first condemned before he be borne: so, for as much as none, but those that being elected, adopted, and borne a new of the heavenly father: are justified, or made righteous in the latter man, to wit, Christ. It is meet also that those only be made partakers of everlasting 
john. 5. 3  salvation, which thing Christ himself most clearly witnesseth. As, saith he, the Father hath life in himself, so likewise hath he given to the Son, to have life in himself: and for that end, as in another place he addeth, that he that believeth in him, should not perish, but have everlasting life. Whereunto agree those things, which Matthew and Luke do write, that he said of his coming into this world. The son of man (saith he) came to 
Mat. 18. 11 Luke. 19 10  seek, and to save that which was lost. Therefore without▪ him there is nothing 
Without Christ there is no life, nor salvation.  else but death and destruction, and in him alone is life and salvation, and into him must all those be engraffed, which will receive life of him, and they must put on him, as many as desire to have their filthiness covered and wiped away: which thing is most plainly showed of john also the first Epistle, and fist chapter. This is the testimony of God, that he hath given 
1. joh. 5. 11. 12.  us life everlasting, and this life is in his son. He that hath the son hath life, he that hath not the son, hath not life. Christ also himself hath so depainted 
john. 15. 1. 2. 3. 4. 5. 6.  and expressed it, in that proper allegory of the vine and the branch, that every man may easily perceive it.  
And hitherunto doth plainly belong, that the Apostles call him in some places, the saviour of the world. Now this title in Greek, as it very well agreeth with the Hebrew name name, whereof I have spoken before, so is it so great (if we believe Cicero, a fit witness herein) that it cannot be uttered and expressed with one latin word. For it noteth him that bringeth health, or salvation. Neither forceth it that this title is given sometime to the father, and is also yielded unto men, as to the judges of the old people, 
Rom. 11. 14. 1. Tim. 4. 16  and the ministers of God's word. Rom. 11. and 1. Tim. 4. For that which draweth nothing either from the office or honour of Christ, but rather straineth that which hath been said hereof. For it is manifest, that the Father, as the chiefest fountain of salvation, from whom all salvation floweth unto the Son, and is as it were committed unto him, of very 
How men are called saviours in the Sctiptu●es.  good right is called a Saviour. But as touching men, this honour is for no other cause given unto them, then for that they are chosen and appointed by our Saviour Christ, that he might distribute and pour abroad upon others, by them as his in strumentes, that power of saving which he hath of his own, and resting in himself, which thing the author of the Epistle to the Heb. 2 Chap. seemeth unto me very 
Heb. 2. 10  fitly to have noted and laid down in naming him the Prince of our salvation. Now that which this writer using a manner of speech which the hebrews are acquainted with, doth signify as it were with one word. We read that Peter Act. 5 ver. 31. did part 
Act. 5. 31  in two, when he had maintained this cause before the high Priests of the jews. Him hath God lift up with his right hand, to be a Prince and Saviour, and so forth.  
By these most sure grounds (for to allege any more it is peerless) I think that doth sufficiently appear, which I purposed to declare: that without the fellowship of Christ, there remaineth no hope of salvation unto any man. Whereby it is evidently proved, that they are utterly deceived, and err very far, which seek elsewhere, or otherwise, salvation. Wherefore I neither must, neither will reprove this new order of Friars, if they speak in earnest, and believe that they see●e salvation in jesus, and be willing to draw it thence, as from a continual wellspring: but I account it a very unreasonable thing, for a man to go about to draw all that to himself alone, and to challenge it as his own, which is common with him to all men, of what state and condition soever they be: and therewithal, that they are foully deceived, if they think it cannot be had without that kind of life, which they have newly devised unto themselves.  
Lastly, I take them to be very far deceived in this, that they take another 
No other way to obtain salvation, then that which Christ hath delivered.  way to obtain salvation of jesus, than he himself hath laid down and declared.   

CAP. VII. That to the intent true fellowship be had with jesus, the way that he hath declared is to be followed.  
IT is the part of a trusty and wise Physician, not only to show the sick person a fit and wholesome medicine, but also diligently to deliver the manner, and how to receive the same: especially if he perceive he hath to do with one that is unskilful, and ignorant of Physic. For as it is an easy matter herein to miss, so it is well known, to be very dangerous, and daily experience proveth the same. Therefore the holy Ghost to the intent he might perform the part of a true teacher, and most faithful Physician unto the elect, and sufficiently provide for their salvation: understanding well how great, not only the vanity▪ but also the blindness of man's mind is, especially in seeking, and providing for their own salvation, thought it not sufficient to set forth and point out, a true, sure, and necessary medicine: but also thought good to declare plainly and largely how the same is to be used. Wherefore it behoveth all those that are in deed desirous of their own salvation, to resolve with themselves that not only the remedy against sin, 
Christ the only way to God, all other are by-ways.  which the heavenly Father doth offer in Christ, is to be unbraced of them: ●●t that therewithal they must in every point follow the way to receive the same which he hath laid down. For they are very much deceived, and altogether err, which imagine other ways and means, or being devised of others, seem they never so plausible and plain, accept of the same. certainly they tire themselves in vain, which run out of the way, and as he said, it is better to haste in the way, then to run space out of 
Augustine.  the way: for it is so far of, that they should ever come unto the true end, that in stead of salvation, they procure to themselves grievous destruction.  
The holy Ghost doth most plainly 
No man cometh to Christ of himself, but called by God, and moved by his Spirit.  teach, and that not in one place, that the father is known of no man, and that no man cometh unto him, but by the teaching, and leading of the son: who not without cause calleth himself as the life, and truth, so the way also thereunto. For so the same spirit teacheth, that no mar comineth, or is received into the fellowship, or communion of the son, but by the motion, and leading of the Father. 
Mat. 11. 27  God is faithful (saith Paul to the Corinthians) by whom you are called 
Io. 1. verse. 4.  into the fellowship of his son jesus Christ our Lord. here-hence it appeareth, 
Io. 14. vers. 6.  that there is no coming to this fellowship for any man, but by the Father's calling. And it is not 
1. Cor. 1. verse 9  meet that any should be called, but he that heareth his voice, and followeth it: that is to say, that heareth him speaking, and obeyeth his counsel, and goeth after him, being guided, as it were, by his hand. Which thing john 
1. Io. 1. vers. 1. 2. 3.  doth plainly show, in the beginning of his Epistle, teaching that he declareth to the Church, that which he had seen, and heard, that they might have fellowship not only among themselves, but also with the Father and with his Son jesus Christ. The 
God salleth us by the voice of the Gospel, unto Christ, and by no other way.  voice therefore of the Gospel is the way, whereby we have entrance unto this holy and healthful fellowship. By it the Father calleth those, whom he hath given unto his Son, before the foundation of the world was laid: and bringeth, and assembleth them unto their shepherd. And that voice of the Father sounding▪ clearly from heaven, containeth the effect of the heavenly voice: This is my well-beloved Son, in whom I am well pleased, hear him. By these few words, but 
Mat. 17. 5.  very significant, he noteth both the end, and showeth the way. For the end or scope, unto the which we must level, as it were, with both eyes, aught to be that dear Son unto his Father, in whom only he is so appeased: that he is offended, with all those, whom he doth not reconcile unto him. The way whereby we must go, is even his voice, and word whereunto we must altogether give ear. Therefore 
Christ the guide, the way and end, of our salvation.  this Son alone, and no other, is both the way, the end and the Guide. For so those demonstrative speeches are to be taken, that we understand him to be severed from all others, and all others to be excluded from that office, and honour. Whosoever endeavoureth by any other way to come to the end, he looseth his labour. For all the sharpness of man's wit is so dull in this point as a bruit beast. Whatsoever men either think, or determine of this matter, are errors, and wanderinges from the way, not paths, not furtherances, but hindrances thereto. Have not this been plainly enough set forth in times passed by the Prophets, whiles they so often oppose the ways of men, to the ways of God, as clean contrary one to the other? For this time, one place of Esay the 55. Chapter, verse 8. shall suffice. He bringeth in God, speaking to Israel in these 
Esa. 55. Cap. verse 8.  words. My thoughts are not as your thoughts, neither my ways, as your ways. For by how much the heavens are higher than the earth: by so much are my ways higher than yours, and my thoughts, than your thoughts. What could be more plainly spoken? And do we yet doubt whether the son shineth at noon day? To what end doth David so often, so earnestly, so flatly desire of God, that he would teach him, and show him his ways, and paths? If we believe him, whom we know to have been most plentifully lightened by the holy Ghost, to have spoken this in good earnest, and to have desired it, from the bottom of his heart, what shall we think that we ought to do? Shall we think that we are wiser than he? Do we see further than he did? Yea, and to what end, had we need of a heavenly teacher, and guide, if he might have been found in the earth? It is notable that Augustine in his 
August. li. 1. de consens. Evangelist. Cap. 15.  first book of the consent of the Evangelists, 18 Chapter gathereth, out of that godly saying of Socrates, (whereof he maketh mention also in an other place) reproving the Romans, which therefore refused to worship the God of the Hebrews, and Christ, because he would be worshipped alone. It is (saith he) the opinion of Socrates, that every God ought to be worshipped, as he hath commanded himself to be worshipped. Wherefore these men (to wit the Romans,) were forced of necessity, not to worship the God of the Hebrews: because if they would worship him any other way the● he himself had said he would be worshipped, they should not verily worship him, but that which they themselves had devised. A 〈◊〉▪ truly▪ worthy to be most deeply▪ rooted in 
Torrensis the jesuits fond opposing the  our minds, which if Torre●sis the jesuite had well weighed: he would never 
confession of August. against the confession of Augusta.  so much as have thought of setting of Augustine's confession, against the confession of Augusta. Neither is it 
Libr. eiusdem. Cap. 10.  less worthy the noting, and bearing away, neither less repugnant also to these men's imaginations, which the same Author writeth the 10. Cap. of the same book, against those, which said, that Christ wrote certain books to Peter, and Paul. Which error he supposeth that they took therhense, because they saw them in many places painted together. Therefore afterward he saith: So have they deserved wholly to err, which have sought for Christ, and his Apostles, not in the holy books of the scripture, but in painted walls. Neither is it any marvel if fayners be deceived of Painters. We hear the judgement of this most learned, and 
Augustine's judgement is to find out, and learn Christ in the scriptures only.  godly man, concerning the way to seek out, and learn Christ, and godliness. Forsooth not by the imaginations, and fancies of men, but the holy books of the scripture, that is, the doctrine delivered us from God: which only well knoweth, how he will be, and aught to be served. Every way sought elsewhere, aught▪ not only to be suspected of us, but also utterly abhorred, and avoided. Neither are we to look to come any other way unto the fellowship of jesus, but by that, which he hath declared. And in deed it were 
No other way to be joined to Christ, than that which he himself hath deli●●●ed.  a thing void of all reason, for any man, either to enter into an other man's friendship: either to be admitted to his fellowship, and league: but by those covenants, laws, and conditions, which he should set down, and appoint, that should receive an other into his friendship, or fellowship, & league. And is it not without all reason, that he which receiveth a benefit, should tie the giver thereof to covenants, and conditions of his own making? To the intent therefore all men may the easier see, and understand, upon what cause, and condition, a man must, and aught to have fellowship with jesus Christ▪ I will lay forth to the view, the manner thereof, fetched from the public tables of the ho●e Ghost, that is to say▪ the writings of the Prophets, & Apostles, divided into their parts, in that order, which, as I judge, is fit, and agreeable with the nature of those things entreated of. Against the which, in like manner, I will set the way, which these of this new fellowship have begun to take, and do yet follow, that it may more evidently appear: both that they themselves, and all those that will follow these blind guides, do wander very much, and to be greatly deceived.   

CAP. VIII. That the first step necessary to have fellowship with jesus, is true faith in him.  
THat the doctrine of the fellowship 
The doctrine of the fellowship with jesus the chief scope of the scriptures.  with jesus, or communion of man with Christ the Son of God, stretcheth very far, and containeth within his compass, the doctrine of the Prophets, and Apostles, as the which is the chiefest argument, and principal scope thereof: they do easily perceive, that know, what is the cause of man's salvation: and well understand whereunto all parts of holy Scripture do belong, and aught to be referred. For nothing is delivered in the same, which doth not tend hereunto, to bring man to God the only fountain and author of his happiness, and salvation. But I purpose not at this time to handle every part of this so large a matter: but those only, which properly appertain unto man himself: that is, I intend to show, by what means jesus receiveth man into his fellowship, or to speak yet more plainly, what I mean my purpose is at this present, to declare, by what marks and testimonies we may, and aught to know, that either we ourselves, or other do belong to the fellowship of Christ. Paul of all others, seemeth unto me to have opened most largely, and exactly, this mystery of the fellowship, or knitting together the members with the head. For he maketh mention thereof almost every where, but in the Epistle to the Ephesians, he prosecuteth▪ namely all 
Ephe.  the parts, and causes thereof, and unfoldeth them every one; touching in most flat words, the beginning, proceeding, and end thereof. Who as he plateth the last end thereof, in the participation, or fellowship of the kingdom of Christ in heaven: So he putteth the first beginning in the good pleasure, and purpose of the heavenly Father, from the which springeth our election before the foundations of the world were laid▪ But letting pass at this time, those two extremes, to wit, the beginning, and the end: I will only entreat of the means, and proceeding: which the ●●me Author Rom. 
Rom. 8.  8. Chapter doth comprehend, as it is apparent, under the names of vocation, and justification. Now ●ayth goeth 
Faith followeth vocation, and goeth before justification. Faith the first step to come to Christ.  between our vocation, and our justification: which as i● followeth the one, so 〈…〉 it needs go before the other. Therefore both this place, and 〈…〉 s other do teach us, to hold faith, to be as the first step of the coming of the godly unto Christ▪ And especially Christ himself showeth it, whom ●he history of the Gospel declareth▪ to have always first required ●ayth, of 〈…〉 he had to do with all. But 〈…〉 ●se 〈…〉 be a● 〈…〉 t infinite testimonies thereof. I will 〈◊〉 use out a 〈◊〉, and chief out of the Gospel after 〈◊〉 john, which is verieful● thereof. I ●● 
Io. 1. Cap.  only allege those place ● that seem 〈◊〉 one most clear: and to begin with the first Chapter, there it is flatly uttered, that all those that believe 〈◊〉 Christ, are en●●●ded, and honoured with this p 〈…〉, and pr●hen●●● nence, that there should be the Sons of God. Unto whom: Paul agreeth Gal. 3. verse 26▪ Year are all, ●●●eth had 
Gala. 3. 26.  the Sons of God by faith in Christ jesus: the pledge, and zeals of which adoption, he straightway addeth, to be the Sacrament of baptism, as whereby the faithful do put on Christ: that is, are joined to him: yea, & that which is more, are coupled with him▪ as in an other place he writeth, And so are 
1. Cor. 6.  made bone of his bone, and flesh of his flesh. For so it pleased him to describe 
Ephes. 6.  that most strait, and near fellowship.  
For the which cause Christ also; as it is in john the third chapter: After that he had reasoned with Nicodemus 
Io. 3. Cap.  the Pharize about the second, or heavenly birth, he thereunto joineth a ● goodly Sermon of the force, and very great effects of faith. In the 4. and 5. chap. There are many, & plain testimonies to this purpose, but I pass them over, hastening to the sixth chapter. Wherein this matter is so handled, so fully set forth, and so plainly opened, that I marvel, that there should be any yet in the church, that should doubt thereof, much less strive about it. But unto Owls, or night Crows, even the noon light is dark: & there will ever be some, that esteem ●●hornes better than corn, according to the proverb. Christ in this 6. chapter 
Io. 6.  doth not only manifestly show, that the way to have fellowship with him, consisteth in faith, and teacheth the same to be most necessary: but also instructeth, and sch●leth faith: that is to say, declareth what it ought to be, holds it ought to embrace him, or after what manner it ought to apprehend him: or else, what way it ought to take, to know him. It is evident that there are in Christ 〈…〉 nature's, whereof, one is fetched from our nature, or as the Apostle speaketh Taken, and therefore altogether like ours, except sin.  
And even as he himself, hath thereby 
We must come by the fellowship of the humane nature of Christ, to the fellowship of divine.  joined himself to us, so by the same must we come unto him, to the intent, we may come into the fellowship of the other nature: to wit, the divine, which is natural unto him. Of the which thing Augustine diligently 
August. de civita. Dei, lib. 9 Ca 15.  entreating in the 9 Book, & 15▪ chap▪ of the city of God, at length addeth this: Being made partaker of our humanity, he made a ready way for us to be partakers of his divinity▪ L●k● as therefore we are joined to the Father by the Son: so also we are united unto the Son, by that nature▪ which he hath received of us: insomuch that i● is, as it were a certain hand, or as▪ I have else where written▪ a solder ●a●tening together things, that otherwise are most far asunder, and ●●●e●s. Now as whosoever hath fellowship with the Son, must needs also have fellowship with the Father, otherwise the Son should he divided from the Father: So whosoever is received into the fellowship of the flesh of Christ, (for by this word, in this place, as else where, by the name of the Body, he comprehendeth his humane nature,) must also have fellowship with the divine nature: unless we will part those two natures, joined together with a most sure band. It remaineth therefore that we know, how we have fellowship with the humane nature, or flesh of Christ. That doth he himself plainly declare. First he signifieth the same, by the name of Bread, taking occasion of the miracle 
Bread.  wrought before, and mention being made of Manna by the jews, at last after further reasoning, he calleth it his Flesh, and saith it is true meat.  
Moreover, to open more fully this mystery, he maketh mention of his Blood, fitly joining blood unto flesh, as 
Blood.  we see them joined in living men: the separation whereof bringeth death, whereof also by the way he speaketh, when he said, that it should be given for the life of the word, the life; I say, not the death. For he died, that he might destroy death, not to bring it unto any: but to restore life which was lost, unto all them, which should have fellowship with his flesh. And h● hath showed by divers words the way to obtain this fellowship. First he hath urged the word Shall Eat, applying 
Shall eat.  it to the Metaphor of Bread, and to the word, Flesh, which he also calleth true meat. For they are communicated, and received by eating He likewise hath used the word, Shall▪ 
Shall drink.  drink, respecting the Wine, which 〈◊〉 saith to be true drink. He hath fur● there mentioned the word, Hath come▪ 
Hath come.  which he doth else where use. Lastly▪ he hath added the word, believeth▪ by 
Believeth.  which, as being proper, and single▪ he expoundeth, that which in those former figuratuie speeches, lay hid. And so he hath plainly declared, that the way to come by this divine fellowship, is faith, whereby only we eat and drink him, and come unto him. For as he is the way, and the door for us to come to the Father: so we come unto him by faith, we are joined to him, and he to us: so that he ●●●●eth in us, and we in him▪ that is, dwelleth in our hearts, as the Apostle saith to the Ephesians the 3. chapter. The 
Fphes. 3. Cap.  sumine then of all, is this: that Christ joineth us unto his fellowship by faith, and by no other mean, or way, Wherefore 
As the believers in Christ, cannot but have fellowship with him, so the unbelievers cannot have any at all.  as it can not be, that he, which believeth in Christ, should not have fellowship with him, and through him, which the Father, (as he must needs be lightened with his light, that beholdeth the Son:) So whosoever believeth not in him, it is as impossible, that he should have any fellowship with him: as it is, that a blind man 〈…〉 ide see the light of the Son. Whereof it followeth no less certainly, 
The jesuits which teach that they may, teach devilish doctrine.  then clearly, that all that grant any fellowship with the flesh, and body 〈◊〉 Christ unto unbelievers: do utterly shake the grounds or foundations of christian doctrine, and do not only weaken, but also clean rend a 〈…〉 the harmony, and agreement thereof. Neither doth this opinion se●●●● to be called rather devilish, then h 〈…〉, or to proceed from a man: for that only cause, that it hath broken the rule of faith, and truth, which our godly fathers have so named 〈…〉 but also for the manner, by which it is w●nt to be defended of th●se men. For it is 
The devilish defence of this doctrine by the jesuits, and Papists.  not avouched▪ and maintained with the weapons of Divines, but of tyrants: that is, not by the estimonies of the scripture, or sure reasons drawn therehense: but by cavils, reproaches, slanders, banishmenis, proscriptions, fire, and sword. These are ●he 
Io. 8.  weapons not of truth, and godliness, but of falsehood, and wickedness, the father, and maintainer whereof is he, which was a murderer from the beginning: whom they follow, which are his: abusing the colour of truth, and religion, to overthrow the ●ame, that they may the better provide for their own gain, which is the only thing that they seek.  
But the scripture, left us by the Apostles, acknowledgeth no other fellowship with jesus, then that which is ●y▪ faiths: neither doth the ancient church▪ to wit, the Apostolic; an● Catholic, or universal. Now this, that these man 
The Papists by their transubstantiation, dream of the  have devised, they dream to be 〈…〉 with the mouth, which are y● Author● of transubstantiation, & have brought in 
receiving of Christ with their mouth.  to the church, not of Christ but of Rome together both their transubstantiation and their fellowship with Christ, imagined of themselves: the latter whereof received, as it were by hands from them, they which have invented transubstantiation do with tooth and nail defend, as agreeable with their new imagination, & uphold it egerlye with the same weapons that they do.  
But they whose minds are void of preindice, do easily perceive that a man being upon the earth, can neither follow Christ with his bodily feet, neither touch him with his hands, neither see him with his eyes, neither hear him with his ears: So as no man can either eat, or taste him with his mouth, teeth, tongue, or roof. All 
Christ not to be received by any outward and carnal way, but by faith only.  these things as they are done only with the heart and mind, so it is to be confessed, that it can be done by faith only. Therefore he erreth greatly, that trusteth that he can have any fellowship with Christ by outward apparel or gesture, or any bodily actions. Now let us see whether these new fellows of Ie●●, have taken a right way, or no.   

CAP. IX. That this new, and upstart fellowship of jesus, have no true faith.  
THere is no man, but doth acknowledge that the mind and 
The heart of a man, the proper seat of faith.  the heart of a man, is the proper and peculiar zeal of faith, and his true dwelling place: and that thereof it followeth, that it belongeth to God only▪ to judge and give sentence properly, and truly thereof: which thing I confess, notwithstanding the holy Scriptures do every where witness, that one man may, yea and aught to judge of another man's faith, as of all ungodliness, and that neither uncertainlye, neither vainly. This aught to be taken for an undoubted truth, that the faith of Christ, or christ 〈…〉 h, i● that which is in Christ: that is, which 
Faith aimeth to Christ, as the true and principal mark in the scripture.  aimeth unto him as the 〈…〉 mark, and layeth hold upon him as the true objects. For albeit true faith doth embrace the whole Scripture, both of the Prophets, and Apostles, as the voice of God, containing verily the most certain will of God: yet for as much as all parts thereof tend unto Christ, faith also itself hath respect chief unto him. And that faith only 
What true faith is,  is to be accounted for true, which truly knoweth and apprehendeth him: that is, in such sort as he is in deed: even such as the heavenly father hath set him out, and offered him in that scripture, which is (as it were) a most bright glass, lively representing Christ, and in him, God. For the wit 
Man's wit cannot comprehend Christ.  of man (be it never so sharp by nature) cannot conceive the true, and lively Image of Christ, and how can it, seeing the things which are uttered of him unto us, in the Apostles doctrine, are unto flesh and man's reason, not only Paradores; but also foolishness, that is, such as he confesseth and taketh to be extreme folly?  
Neither was it without cause, that Christ, after that Peter had in flat 
Mat. 16. 1●  words pronounced him to be Christ, the Son of the living God, which came into this world: by and by made answer: Flesh and blood hath not revealed this unto thee▪ but my Father which is in heaven. Yea, and Paul most clearly teacheth, that faith is 
Rom. 10. 17. 18  conceived, and bred by hearing▪ and that of the word of God▪ The which therefore a little before these words, he calleth the words of faith. For as that heavenly word is not perceived of man but by faith, so there is no faith, but that which groweth in the mind, out of the same word, through the heavenly 
The word and faith unseparable.  Spirit. For which cause it is w●●●e to be set forth with divers names or titles taken from those things which (received by faith) it bringeth to pass: for it is named the word of grace, of everlasting life, and salvation. And Christ acknowledgeth for his true disciples, those only which abide and continue in his word▪  
Hereunto I suppose our ●●●●rs, which were (truly) godly, and Apostolic 
john. 1. 31. The word the rule of our faith  men, had an eye, when they named the chiefest points of doctrin●●●●tayned in the writings of the Prophets and Apostles, the Rule of our▪ faith, and the books in which is contained, the Canonical books. For as by these words they meant that all 
The Canonical Scriptures only sufficient for faith to rest upon.  things contained in those books were true, certain, and sure: so nothing without or beside those books, were either to be sought for or followed, but that faith ought to hold himself content within those bounds and lists, 
Damasc in Pr●oem. Lib.  As Damascene (a writer nothing suspected of our very adversaries) no les fitly then truly writeth in the Preface of his books.  
Christian faith, then is that which acknowledgeth, loveth, and embraceth 
Christian faith what it is.  Christ, in such sort as the holy Scripture expresseth him, and as Paul by his lively preaching painted him out, and cru●yfied him before the Galathians eyes: and passeth by with closed eyes and ears, as the vain counterfeit of Christ, whatsoever are spoken and uttered without those books▪  
Therefore I suppose it lawful for me to judge of the faith of this new fellowship out of their own doctrine, or rather 
The jesuits faith to be judged by their Doctrine.  I am so commanded to do of God. What that doctrine is, how should I more certainly know, then by their writings published abroad, in the which they gave their censure of other men's doctrine, and maintain 
The jesuits doctrine.  and defend their own? Now they do most evidently show, that there cannot be in that school, so much as a spark of true faith in Christ. A man may meet with ●om● things well said in these writings, to confess the truth, as certain 〈…〉 owers cast abroads amongst much filth, and as small pieces of gold amongst a great heap of dung. It seemeth that those things happened, either while the writers took no heed (as it cometh 〈…〉 me to pass) either that they were wr 〈…〉 from them by force of the truth: either that the some chanced unto them that did to Balaam, and Cay 〈…〉 her (to be short) that they would follow Satan▪ the true father of lie 〈…〉 whose ●●eights and 〈…〉 s especially is accounted ●●e, that ●●ld and the● he speaketh the truth, but for that purpose, that he might c●●●pe into men's bosoms, and afterward spread his lies more boldly, and persuade the sooner. To think with myself that this latter should be true, that maketh me, that 
The jesuits pretence of the truth, the sooner to deceive in their catechism of Austria.  I see in the very beginning of their Cate●his●● of Austria, a definition of a christian to be placed, which pretendeth great purity of doctrine. For it pronounceth him to be a Christian, which contenteth himself with the doctrine of Christ, and condemneth, and refuseth the contrary unto the same. It layeth down afterward a description of faith, which carrieth with it great show of true godliness: and shutteth it up with a goodly defence of chrysostom, Faith is the light of the soul, the door of life, the foundation of everlasting life. He that readeth these words in the very entrance being well affected to godliness, and truth, doth he not go on, full of hope, and very desirous not only to read, but also to know, and learn all that followeth?  
But he that is endued with judgement, and armed with the Spirit of discretion▪ will by and by find out▪ the deceit, and step back, for neither those things that are in the midst, neither the later, do agree with the first: but the matter itself showeth, that they are most dangerous poisons, covered with honey. A man might call them those whorish enticements which Solomon the 5. and 7. of the 
Proverb. 5. 7  proverbs doth lively paint out: and wherewith some will have the practises that heretics devise to s●are and allure the minds of the simple, to be set out.  
What I pray you is there in the parts following of that book which they entitle The Sumine of Christian 
The titles of the jesuits books, and the doctrine therein contained, contrary.  Doctrine, like unto that front? yea rather▪ what is there not unlike▪ what not corrupted and perverted? what not contrary to the purity of the Doctrine of the Apostles? And that I may not to ●●ch a number of other, I lay forth one point, of the means or ways to purge and clang men from their sins, the 103. leaf. Wh. 〈…〉 
The jesuits make 6. ways and more to purge sins, not so much as naming Christ or faith in him.  they recueil by fire ways & says that there are also more▪ (as superstitious ignorance is always fruitful,) yet there is no mention at all made either's of the blood of Christ, or faith in him: Un to the which only remission or forgiveness of sins is to be imputed. Is this to be achristian, & to content themselves with the doctrine of Christ? Thus falsehood is wont te be contrary to itself, & to overthrow itself. But let us come to other points, what this whole fellowship thinketh nerally of that scripture, it is manifestly known by their censure of Coleyn, by certain propositions, & 
Censura Colomensis.  other their public writings. If we believe these holy teachers the sacred Scriptures are dark, doubtful, wavering, easy to be turned on which side a man list, maimed and unperfect. 
What account the jesuits make of the Scripture.  This if they think as they writ, which christian charity willeth us to judge what faith have these holy Doctors? Verily it is a great deal more certain and true, that faith taketh her light from the Scripture, then that the 
What the jesuits faith is.  moon doth from the sun. Therefore their faith must needs be dark, doubtful, wavering, changeable, and unperfect. For faith must hold, follow, and resemble the nature of the Scripture, as the child doth of his father, the river of his fountain or head, and the bough of his root. And what place I pray you with these men, hath the Apostles persuasion and assurance of faith?  
Furthermore it is manifest what Paul and james do speak of a doubtful 
Rom. 14. 22 Iac●b. 16  and staggering faith. Even as faith ought to stay itself upon true and sure grounds: so a christian teacher ought to be persuaded, that he speaketh and teacheth the things that are sure and true. I say nothing now of the Sophister's implicity, or folden up and unformed faith: which dreams (as all others) there is no doubt, but these masters do allow. This only I desire 
The jesuits faith wavering and doubtful.  to hear and learn of them, whether they do not also doubt whether they themselves, as well as others, be worthy of love or hatred? I do not believe that they stand in doubt, whether the son of God be dear to his Father. For that heavenly voice taketh away all scruple of doubt, which testifieth that the Father so loveth the Son, and so doth embrace him, that 
Mat. 17▪ Luck. 4  he is wholly well pleased in him. Now if they think and persuade themselves in deed, that they are the companions of jesus, how can they doubt, but they are also beloved of him? can he choose but love the members, unto whom the head is most dear? can he set light by the flock, that maketh account of the shepherd? should he not love those whom he hath chosen before the foundations of the world were laid, being called, justified, and sanctified? 
Ephe. 1. Rom. 8  he that doubteth of this thing, will any man believe he believeth in Christ? Again, who can say that they have faith in Christ, which know not 
The faith of the godly certain and stable.  Christ? certainly the true faith of Christ doth receive and keep Christ, as a glass doth the face which is before it, and a ring, and a precious stone, enclosed within it. And as Ambrose witnesseth, even as the arms of old Simeon 
Ausbrosan Luc. Cap. 2  did embrace Christ. Paul also affirmeth, that Christ dwelleth in the hearts of the godly by faith. But the doctrine which these men profess, doth most clearly show that in their hearts as in their Temples, there is nothing but a shadow and vain counterfeit of Christ. For that which the writ of remission of sins, and justification, (that is) of the chiefest point of christian religion, of man's ability, of merits and good works: doth so spoil and rob Christ of those gifts, which which 
The jesuits rob Christ of his office of redemption.  his father hath honoured him: doth so likewise rentin pieces his office. Finally so make fruitless and of no effect, his sacrifice, and merit thereof, that I see we have nothing left to say, but that of the Apostle, Christ hath died in 
Galat. 3.  vain. Truly they that think the same that these men write, cannot have Christ but without his office and without his benefits.  
Lastly, to knit up all at once, they 
The jesuits pretence of reformation, and their doings contrary.  that will seem to be raised up, & sent of God, for that purpose, that they might lift up those things which were fallen down in the church, restore again things corrupted, amend things amiss: do not only deceive the expectation of all good and godly men, but also do mar again the things that began to be amended, and to heap errors upon errors, yea, and by all shifts and drifts, labour to make the diseases incurable, whereunto medicines were provided with great hope of recovering of health. They 
The jesuits more impudent in the defence of popish errorr, than other papists, and the pope himself.  that before these men, took upon them the defence of popish errors, were stayed with some shame, that they durst not stubbornly maintain the grossest, and such as were flatly contrary to the Doctrine of Christ: and they confessed willingly, that many things crept into the church whilst the shepherds were a sleep, which needed reformation: as plainly witnesseth certain orations openly made and pronounced, in the Counsel of 
Orat▪ in Concil. Trident. 〈◊〉.  Trent, both in the Pope's own name and other catholic Princes: which being also put in Print, remain at this day in men's hands.  
But there is nothing so gross, so rotten, so filthy, so fond and wicked in the popish puddle and sink, which savoureth not well unto those purgers and reformers. They allow, uphold, and defend all things, be they never so foolish and unreasonable. This can the reading of the books set forth by them, most certainly declare. Nevertheless, I will allege one example, to persuade them of the truth hereof, which either have not so much leisure to take that pains, or are not disposed to lose time in turning over these filthiness. It is well known almost unto all men, that Ariacletus the bishop of Rome, 
Pope Anacletus impudent and ridiculous forcing of the scripture to prove his supremacy.  being bewitched with the opinion of his sovereignty, or as they call it, popish supremacy, when he perceived that it stood upon weak foundations, took upon him to make Christ the founder and author thereof, which to bring to pass, he would use a metamorphosis or transformation, not unlike that whereby he turneth bred into the body of Christ. For of a stone he thought to make flesh, that is, did translate 
Cephas. john. 1. 42  the Hebrew word Cephas, a head. He was laughed to scorn of all those that take no delight in such foolery, and are not so light of credit that they would receive every thing without examination and trial. When Antonius Contius the polisher of the popish canons, and one of the chiefest flatterers of the Romish Antichrist, lighted upon the 22. Distinction, and met with the 
Distinct. 22.  place of the Epistle of Anacletus, he feared, being otherwise a bold and shameless man, (as Runagates are 
Contius the Pope's flatterers shift to help Pope Anacletus.  wont to be) to allow of that interpretation, (which to be unsavoury, his very conscience forced him to confess) but cunningly endeavoured to slip away from the place where he could take no hold. First he confessed that that Etymologe was laughed at by some, then by and by he secretly reproveth it, bringing the true interpretation out of Hierom. But on the other side, fearing lest he should offend his gods, as some are wont to say, that is, purchase no thanks of them, whose good will and favour he endeavoureth by all means to procure, immediately he doth after a sort, excuse Anacletus, and almost discharge him, bringing forth an example of like error in Optatus the African a man otherwise both godly and learned.  
Within these bounds did this most earnest maintainer of Popish errors, hold himself. But Turrianus 
Turrianus.  a great man amongst the companies of jesus, and a follower, or rather a flatteer of cardinal Hosius, did not stick to leap over the bars & lists.  
He excuseth not Anacletus after a 
The jesuits impudent defence of Anacletus.  sort, and indifferently: but doth plainly commend and defend him as a skilful and diligent man: as a follower of the Prophets and Apostles, and the learned ancients. So much prevaileth with these men the smoke of the Pope's court, and his fat morsels, 
The jesuits in flattering the Pope, shake of all fear of God, and shame of the world.  that they do quickly shake of out of their conscience all the fear of God, and drive from their face all shame and blushing, while they turn black into white. Whosoever therefore do think that in these new companions of jesus, (who as they are themselves seduced so endeavour what they can to pervert others) there remaineth any sparkle or ●rum of true faith: it must needs be, either that they are not acquainted with their disposition and manners: either that they are themselves scarce sound in faith.   

CAP. X. That the second step to keep fellowship with jesus, is a life worthy the name of Christ.  
THat Christ is after two manner of ways in the holy scriptures described, 
Christ in the scriptures delivered unto us after two sorts.  and set forth unto all the godly, we do read it well noted, and for good cause written, by many godly, and learned expounders of the same. For they teach first, that he is the Author and giver of remission of sins, 
1  righteousness, life, & salvation to those that believe in him. And they witness 
Christ only ● Saviour.  the same, to be so proper, and peculiar unto him, that no piece, or part thereof may be turned over unto any other, without great wrong, and manifest sacrilege against him. Secondly, they 
2  describe him, as a most singular example, and pattern of a godly, and holy life, ordered, and framed unto the most strait, or exact rule of the law of God: which as by his words he taught, and prescribed: so did he by his deeds express, and lay forth, to be followed of all those, that desire as well to be, as to be called his scholars: whereof there is a plain testimony the 13. Chap. of john. For this heavenly 
Io. 13.  master was nothing like those, whom Paul setteth forth, the second of Timothy, 3. chapter. Which carry 
2. Tim. 3.  a show of godliness, but deny the power thereof: of which sort were they also, whom he doth lively paint out. Rom. 2. chap. He hath therefore both 
Rom. 2.  delivered in word, and expressed in his deeds a true form of godliness: that all that covet to have any place in his school, & household, might understand, that it is required of them, as well to profess the same with their mouth, as to perform it in work. For this being 
True love a sure mark of the Discipler of Christ.  comprised under the name of love, he have said to be the proper mark of his profession, and schooling, whereby his true Disciples are discerned from counterfeit. Io. 13. chapter. As likewise 
Io. 13.  he hath willed, that Wolves, and false Prophets should be known by their fruits. Math. 7, vers. 16. To be 
Math. 7. 16.  short, it is evident, that Christ, would have our obedience, joined with our faith in him, which is the head, and sum of all the service, which he would have done unto him. Yea, and 
Faith must be joined with obedience.  the Apostle in some places showeth, that faith itself, is comprised under the name of obedience.  
Moreover, he witnesseth, that God 
Tis. 1.  is denied, as well in deeds, as words: Even as he teacheth the doctrine to be commended with the example of holy life. The Apostles therefore being the best expounders of the mind, & words 
1. Thes. 4.  of Christ: Like as they do always teach, that we should believe and trust in him, the Author of our righteousness and salvation: So they do every where admonish, and exhort us, to follow him the Schoolmaster, and singular example of holy life. For he hath not, as Paul saith, called his unto uncleanness, and looseness of life, but unto holiness. Neither was he made only unto the faithful (as he writeth to the Corinthians,) their wisdom, 
1. Cor. 1. 30.  and righteousness, but also their sanctification, and redemption. For as by his wisdom▪ and righteousness, he driveth away the natural darkness of man's mind, and doth kindle in them the light of the true knowledge of himself, and his father: and forgiving of our sins doth endue, and adorn us with his righteousness, wherewith we being covered do please the Father: So he doth give us his holy Spirit, which doth renew our minds, that they may have holy desires, and pure affections, which at last may bring forth holy works.  
And touching the effects of the holy Ghost, in the faithful, and endeavour of holy life, it is every where entreated 
Rom. 6. 7. 8. Ca  in the Epistles of the Apostles, but chief, in the Epistle to the Romans the 6. 7. 8. Chapters, the same is handled diligently, and largely. And the very same also doth james, and john in their Epistles of purpose teach. The desire therefore, and endeavour of a holy and new life ought so to be coupled 
The endeavour of holy life can not be separated from true faith.  with true faith in Christ, that it is a harder matter, or as impossible, to pluck one of them from another, as it is to separate light from the Sun, and heat from the fire. For Christ, as the same Apostle witnesseth, gave himself for us, that he might deliver us from all iniquities, and purge us to 
Ti. 2. 14.  be a peculiar people, unto himself, zealous of good works. And verily, if the Philosophers do discourse of manners, and deliver precepts, not so much to make men skilful, as good: how unseemly a thing were it, that Christian Philosophy should go no 
The true believers do feel Christ working in them by his holy Spirit.  further, then to inform men's minds with the knowledge of godliness, making no account of leading a godly, and holy life? Whosoever hath faith, he must feel in himself Christ, so working by his holy Spirit, that he truly say that which the Apostle doth, 
Gala. 2.  I live, yet not I any more, but Christ liveth in me. For as the body having a soul, doth receive, and feel his force, and actions: So he that is engraffed into Christ, and is made his member, can not but be partaker of 
Why the company of the godly are called the communion of saints.  his Spirit, life, and holiness. For the which cause, the Apostolic, and Catholic faith, calleth the body, or fellowship of the church, the communion of saints: plainly declaring, those only to appertain unto that fellowship, which do mind an holy life, and do bend and endeavour themselves hereunto: that they become such as Paul exhorteth the Thessalonians to 
1. Thes. 5. 23.  be: that is, wholly sanctified, sound in Spirit, and such as are kept blameless in body and soul, unto the coming of our Lord jesus Christ. They that are otherwise minded, and do otherwise lead their life, and nevertheless say they be of the fellowship of jesus: do vary from themselves, and their life doth manifestly reprove their tongue of a lie.   

CAP. XI. That there appeareth not in this new fellowship of jesus, any endeavour of holy life.  
I Doubt not but the title, or drift of this chapter, will seem unto many at the first sight, not only strange, but also unreasonable, and no less, then if I should go about to prove, heavy things to go upward, and light things downward. For where as I say, that 
The jesuits no such men as they bear the world in hand.  I do not find in this upstart kind of monks, integrity of life, and endeavour of holiness: I shall seem unto a great many, to do no otherwise, then if I should say that I find no light in the Sun or whiteness in snow. So verily is the outward visor, or show wont to dazzle their eyes, which gast thereupon, and do not withdrawing the same, look into the matter more narrowly. Of these therefore I request, that they would suspend their judgement a while: and remove all preiudices out of their minds, and to judge of the matter, hearing attentively the reasons, which I shall bring. First of 
The jesuits in their dealing against the professors of the Gospel in the point of justification, malicious and slanderous.  all, I say that I do worthily find wanting in these brethren, plain dealing, and good meaning, namely, in those things that they writ against us: as which in the most weighty controversy of justification, cease not wrongfully to burden us, or rather the truth itself, to the intent to make it not only suspected, but also hated of all men: with that heinous, and rank slander, of naked, or bare faith, and void of good works. And yet these men cannot but know what our mind and judgement is, which have by flattery● declared, and set down in writing, a thousand times by our men. They do easily perceive that we do allow that faith, and do attribute unto it only 
What justifying faith the professors of the gospel teach.  that effect of justifying, which the Apostle doth define to be effectual by love, and fruitful by good works, and so, that we do not separate the good 
Gal. 5. 6. 〈…〉. 12. 33.  fruits from the good tree, although in that effect, it be discerned from them. When one reasoneth of the sun, fire, and a man, doth not he reason of the sun that shineth, fire that heateth, and a man that liveth, albeit in flat words it be not added: nevertheless, every man doth distinguish them one from another by their effects. Therefore 
Lies and slanders the notes of the enemies of truth and godliness.  let these masters cease to slander us, if they will persuade us, that they are lovers of the truth, and desirous of holiness, for to cavil, much more to lie and slander is the part of the enemies of godliness and truth. But letting this pass, let us come to the examination of the rest of their life. I will not here charge them all by rehearsing those things, which I have oft times heard and understood to be almost in every man's mouth, before their eyes, and in their hands: that certain grievous offences have been lately committed of some, which are of this order of companions. They would perhaps make answer, that the wickedness of some ought not to be prejudicial to the whole felowwippe, even as no wise man doth condemn the Apostleship, for the falsehood & treason of judas.  
Moreover, I am not so curious, and desirous to pry into other men's lives, that I should desire to touch those things that are done within private walls. I leave such things, first, 
1. Cor. 4.  unto God, who will once make manifest things that are hid in darkness, as the Apostle witnesseth, next, unto time, the mother of truth, as they use to say: lastly, unto them that are in those cloisters or dens, and abide willingly amongst them: which if they would, happily also might bring to light those things, that as they are soul to commit, so should be shameful to speak and to hear: I will only make mention of those things, which the very Sun doth behold, and are in every man's eyes.  
First, that the hatred of the world is joined with the true love of godliness, 
jac 4. ver. 3. The love of the world, & the love of god lines can not agree.  it is as certain, as that the Sun doth shine at high noon. For God and the world are of such contrary desires one to the other, that james doubteth not to say, that the friendship of the world is enmity with God, and that whosoever desireth the friendship of the world, is made an enemy unto God. Whosoever therefore is not an adversary unto the world, and hath not bidden battle unto it, and doth not declare the same, rather in deed, then in word, is not to be counted the friend, much les the fellow of God. For Christ also hath sufficiently showed, that no man can be addicted to them both, and 
Math. 6. 2. Timoth. 4. ver. 10.  love them both. Paul allegeth no other reason, why Demas forsook him, but that he had embraced this present world.  
Furthermore, john in his first Epistle, and second chapter, hath lively painted out the nature of the world, and what his lusts are, wherein also he confirmeth the former sentence of james. Whatsoever (saith he) is in the world▪ the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father. Now it is to be 
The lusts of the world do rain chiefly in the Poops, and his prelate's courts.  considered, amongst whom these affections do reign, and these marks appear. If there be any that dare deny, that they are chief to be seen in the courts of the Bishops of Rome, of Cardinals, and of Bishops: I will not doubt to affirm, that he is touched with no feeling of conscience, and with no shame. For who, unless he be marvelously shameless, will deny, that their palaces, or houses more stately than kings, are schools of all kind of pleasures? Who knoweth not, that they, and their retainers, do live in excessive riot, and do far most delicately and daintily? Truly that 
Pontificalis cana.  old proverb, a Prelate's feast, did never so well agree unto any, as unto these men. I speak nothing of the monstrous outrages, which are done in secret: those that are openly done, do suffice and give evident testimony thereof. If it hath been heretofore truly, and worthily said, let him departed from the court, that mindeth to be godly, how much more truly, and rightly, I pray you, may it be said of these men: whosoever desireth to have fellowship with Christ, and friendship with God: Let him beware, flee, and abhor these companies, and fellowships? For he that goeth about to join the one of these with the other: he thinketh, and doth as wisely, as if he should endeavour to make fire, and water agree together. If these new 
The jesuits in haunting the pope's & prelates courts & kitchinges, show what hatred they bear to the world.  fellows are so desirous of the Apostolical temperance, continence, and abstinence, as they profess themselves in their apparel, gesture, words, and writings: how cometh it to pass, that they covet so much, to nestle themselves so near the Pope's kitchens? It is marvel that they avoid not smoke, which is, noisome to students of learning, & the savour of roasted meat, which is wont to be unpleasant unto those which are fasting. They that in deed hate wickedness, do diligently remove, from them all those things, which entice men thereunto, and do diligently cut of all occasions thereof. Yea, their ears can scarce abide their names. And many not without cause 
The verse occasions of eviles, to be avoided of the godly.  do think, that this cause especially brought forth, the old solitary life. For those doings aside from the multitude, and company of men, do seem to have tended to that purpose, as the monuments of antiquity touching the same, do plainly declare. But these upstart fellows, of whom it is reported▪ that they mean to raise up the godly antiquity, being as it were 
The jesuits for sake not the world but embrace it and run into the midst of it.  buried, take a clean contrary way from it. To the intent they might flee from the world, they seek the very marrow, and fat of the world, to the intent they might avoid filthiness, they cast themselves into the gutter.  
Turrianus writeth, that he was, 
Turrianus the jesuits vain and ridiculous brag of his forsaking die world.  before he took upon him the profession of the sect of the jesuits, in the world, and so he would conclude, that he is now out of the world: following (I think) them; which cast themselves into hot burning coals, lest they should be burnt: or which for fear of rain, lest they should be wet, do dreanch themselves in a river.  
Furthermore, they that are desirous of godliness from the heart, & endeavour to go before others, and provoke them by their example to virtue, do even avoid all occasions which might cause men to suspect the contrary of them. 
The jesuits frequenting the kitchinge give men occasion to suspect that they love belly cheer and not temperance.  Now who would not believe, much more suspect, that those which follow the savour of the kitchen, be rather given unto voluptuousness, then to temperance: and albeit they fayne themselves to be abstinent, yet that they do live ryoteously? For it is not said for nought, if thou dwell by a lame man, thou shalt learn to be lame. But these 
Objection.  men will say, that their purpose, and end is, to cure the diseases of the church, and that they do follow cunning and wise Physicians, which do very well think, that it ought to be the chiefest endeavour, to take away the causes of the diseases: & for as much as they perceive the Bishops of Rome, and Prelates to be the fountains of all those evils wherewith the church is greatly pressed, and well near oppressed, (as all men likewise do confess,) that therefore they have most just cause to begin amongst them their cure. 
Answer.  These things are well said, but their deeds must answer their sayings. Verily 
How the jesuits play the Physicians in curing the diseases of the sick popish church.  they are but vain brags, whether they hold their peace, or say any thing to the contrary. For it is no wise man's part, as one well saith, to believe more those things which thou hearest, than which thou seest. Neither are there more sure testimonies of our intentes, and wills, than the effects thereof. Therefore we do then especially believe, and confess that the causes of diseases are cured, when we see the diseases to be assuaged, and diminished. But now, what signs, and tokens of this assuaging of the diseases do there appear unto us, or what can these new Physicians show us? whom have they of so many naughty and lewd persons, brought unto a better trade, or a sounder mind? Errors and naughtiness amongst them are not only not diminished, but more, and more increased. In some of these governors of their church, superstition together with ignorance of heavenly doctrine groweth daily more stronger: in other some, the contempt of true religion waxeth greater, in most part either Atheism, or Epicurism do openly reign. Their manners are very corrupt, all discipline, yea, that which the Popes themselves have invented, and devised, is quite decayed. And what should I bring any witnesses hereof, seeing the thing itself soundeth it out? Who knoweth not 
●se. 4. ver. 1. 2.  that, that most grievous complaint which is in the Prophet, Ose the 4. Chapter, was never more justly either spoken, or heard of, then at this day: to wit, There is no truth, no mercy, and no knowledge of God in the land, by swearing, and lying, and killing, and stealing, and whoring they break out, and blood toucheth blood: for these things are done without controlment, and these wounds are seen, both every where, and especially amongst them, about whom these new Surgeons are always present, and conversant. But 
Objection.  again me thinks I hear them say, that in deed they do apply remedies, nevertheless they find by experience the force of the diseases to be so great, that no remedies can prevail with them, and that they are without all fault, seeing they do their duty truly. But I would feign hear, what 
Answer.  they call their duty. Where is first, to use the Apostles word, soundness 
2. Time. ver. 1. 2. 3.  and wholsomenes of doctrine? Again where is that freedom, continuance, frankness of speech, and holy boldness, which the same Apostle commandeth, in teaching, exhorting, reproving in season, and without season: where is the fervency of Spirit, and zeal of the house of God? Briefly, where are the fire, and burning irons against dangerous diseases, and such that can not be 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 have, why do not they cut themselves of from them: that is, why do they not forsake them, as Physicians do those sick folks which are wilful, and past all hope? So Paul seemeth to have excommunicated the jews, whiles forsaking them, he turned himself unto the Gentiles, as the Lord commanded him. If a man may judge 
Act. 13. ver. 46  by the effects, (which is a ready rule in this kind of matter) these gadding, or roving Merchants have some other purposes in their minds, and do follow some other respects. It is not the desire, and hope to cure evils, not the love of truth and godliness, not the endeavour of holy life, which draweth them to the porches & precincts of Prelates: but the same desire that allureth Dogs, and Ravens to seek carcayses and carrion. For the thing 
The true cause of the jesuits frequenting the palaces of popish prelate's.  itself witnesseth, that the wickedness, riot, and sluggishness of the Popes, are not amended, and diminished by the endeavour of these teachers: but rather nourished, & established by their flatterings. So far of is it, that they do bridle the old riot, and madness, that they incite them, being of them selves forward enough, thereunto. For they have brought to pass by their counsels, and incouraginges, that in steed of an whorish, they have put on an iron forehead. What should I say? we find by experience that the former tyranny is so increased, and confirmed, that it may seem that these new counsellors were heard, and accepted of the Popes, even as the history of the old Testament declareth, that Roboam sometime accepted the counsel 
1. Reg. 12.  of young men. And as Ezechiel in 
Eze. 34.  the 34. Chapter doth set out in the person of the jewish shepherds, the slothfulness, riot, and tyranny of these of our time: So in the 13. Chapter, under the description of false Prophets, teaching the people the counsels 
The jesuits purposes bewrayed by their doings.  of their own hearts, he seemeth to have painted out in their colours these new Foxes. All things truly do very well agree together. But what need many words? the endless hatred they bear, and war they bid, and undertake against all those, which can not wink at, and away with the Pope's disorder, and dissoluteness, and do labour to shake of his wicked yoke, doth most plainly argue, and declare, what mind and purpose these men are of. And whether they do allow, or disallow their disposition, manners, and kind of life, hereby it may certainly be determined. Paul the first to the Romans, 
Ro 1. Not only the doors, but also the allowers and incoragers of wickedness, guilty before God.  doth end a recital, or bedroll of most grievous, & hamous sins, with this conclusion: They do not only the same themselves, (speaking of the Gentiles) but also like, and allow of them that do the same. In which words he showeth manifestly, that they that further, & favour sins, whether it be by allowing, or flattering, or maintaining them which commit the same, do sin more grievously, and are more wicked, and worthy a greater punishment. Solomon also the 17. of the proverbs witnesseth, 
Prou. 17. ver. 15  that he that acquitteth or justifieth the wicked, & condemneth the just, are both an abomination unto the Lord. Now that these men do commit both these offences, the hatred they use against those, that teach, that both such ungodliness, and also naughtiness is not to be borne with, do evidently declare. Who, I pray you, would not think, that those shepherds, which keep of, and beat away dogs, when they bark against Wolves, do conspire with the Wolves against the flocks: and that they are more dangerous, and therefore more to be avoided of the flock then the Wolves themselves. To conclude, there must be either some secret virtue, such as they say is in the loadsstone, to draw iron to it: either some very great likeness of dispositions, manners, and counsels, which hath so suddenly, so quickly, so straightly linked these jesuits unto 
The jesuits & popish prelate's conspire both against Christ.  the Romish Bishops and prelattes. And for as much as we are not certain of any secret virtue, but are most sure hereof, by the consent of all wise men, and experience of all times, that, that proverb is true, likelihood is the mother of friendship: what other thing may be gathered, and concluded, then that there is very great likeness between them, and conspiracy in assalting the kingdom of Christ, although there be in outward show never so great an unlikelihood? for it is aswell known, and as certain, as snow is white that they help one the other in bringing to pass this matter. wherefore these new companions have taken to themselves a name from jesus, with the like right, and no better title, than the Bishop of Rome the open 
How truly the jesuits take their name of jesus.  enemy of Christ, doth call himself vicar: and the prelate's do boast themselves to be the successors of the Apostles, from whom they do utterly disagree.   

CAP. XII. That the third step, Whereby the fellowship with jesus is confirmed, is the bearing of his Cross.  
ALL wise men do confess that likeness, and equality are most sure bands of fellowships, which thing also daily experience doth teach, and confirm. For men's minds are by no other means so much won and knit together: and friendship, and concord, the foundations of fellowships by no other means are so much gotten, and preserved, unlikeness verily 
Likeness & equality the cause of fri 〈…〉 dship & concord, as the contrary of hatred & discord.  and inequality do quickly breed complaints and brawls, which are the destruction of societies, and the occasions of discords, and seditions: and contrariwise equality is the nourisher of peace and concord. The most wise God therefore when he would have his Churches, to wit, Christ's, and all the elects fellowship to be most near, and sure: he also would, that there should be in the same both a very great likeness, and equality, saving that there should be a certain diversity, and difference, which we see likewise to be necessary to make, & keep society. As in the body of 
similitude.  man there is diversity of members, so in a common wealth, and a family there is a difference of offices, and degrees, which doth so appertain unto good order, that thereunto it is altogether necessary▪ but in all other things there ought to be very great equality, and likeness. Moreover 5. Paul the 8. 
Rom. 8. ver. 24.  Ro. ver. 24. entreating of afflictions of the godly, maketh plain mention of the likeness which God would have, and hath ordained should be, in the church between the head, and the members. 
The members of Christ must be made like to him their head.  Those saith he, whom he hath known before, he hath predestinate, that they may be made like to the image of his Son, that he might be the first borne among many brethren. The Apostle showeth that it is the purpose of the Father, that the first born son, to weet, Christ, should be the mirror or sampler, whereunto all men should conform themselves, so that every man should resemble, & express him. The Author of the epistle to the Ebr. 
Hebr. 2.  the 2. chap. describeth the beginning of this conformity, and likeness, teaching that the Son of God, being true God, was made partaker of flesh, and blood: because the children, whom God had given unto him, to wit, the elect, were made partakers thereof: that through one, all might be made brethren, unto whom he was made in all things like, sin only except And the Apostle Paul the 3. to the Philippians 
● bill. 3. ver. 21  ver. 27. toucheth the end, and full conformity, foreshowing, and promising that it should come to pass, that Christ returning from heaven, should change our vile bodies, and make them like to his glorious body. 
What the way is, to be made like unto Christ  Therefore he was made like unto us, that he might make us like unto himself, according to that power (as the Apostle saith) whereby he is able to subdue all things unto himself. Now after what manner, and how he is willing, and wont to bring this to pass, he hath expressed and declared in himself, to wit, his flesh and blood, which he hath taken of us. The author of the Epistle to the Heb. the 2. cha. vers. 10. 
Heb. 2. ver. 10.  showeth, that it became the Prince of the salvation of the elect, to be consecrated or made perfect through afflictions. And Christ himself declared unto his disciples being heavy for his cross, and death, that he must so suffer, and die, that he might enter into his glory. Wherefore he made the flesh 
Luk. 24. ver. 25.  that he took upon him, to become like the elect, to wit, his brethren: fit, and meet for the everlasting glory, and heavenly dwelling, by the cross and afflictions. But if this were the state of him which is the first begotten, who is the head, the captain, yea the king 
The cross the way to be like unto Christ.  and author of everlasting salvation, and life: what shall we think that their state ought to be, which are called, adopted, and engrafted, to the intent they may be partakers of salvation? And Christ did plainly signify the same, what time he gathered, and chose his disciples into his family, company, and school: and they themselves as best witnesses thereof, do in divers places report and testify, that he joined and bound them to himself: making in plain and flat words, as it were, a covenant with them, and adding expressly a condition that they should bear his cross. Afterwards 
Math. 16. Mar. 8. Luc. 9  when they were conversant with him, he often times forewarned them of things to come, & of such miseries and afflictions, which they were to have at the hands of those, especially which were household fellows with them, after 
Christ exhorteth his, to the patiented bearing of the cross.  his departure from them: unto the patiented bearing whereof, he exhorted them, and encouraged and strengthened them with divers reasons, but chief with such as were drawn from his own person, as most weighty, and such wherewith they ought principally to be moved. For in this respect also, he setteth forth himself for an example, and would be so taken, of all that are his, whereof Peter flatly doth admonish us. If (saith he) when 
1. Pet. 2. ver. 19 & 21.  ye do well, nevertheless ye suffer wrong, this is acceptable to God. For hereunto are ye called: because Christ also hath suffered for you, leaving you an ensample, that you should follow his steps. Then he willeth them to 
Cap. 4. 13.  rejoice which suffer for the truth, and righteousness, as the partakers and fellows of the sufferings of Christ: which shall also be fellows and partakers of his glory. Of the which sequel, and hope, Paul, discourseth at 
Rom. 8. ver. 17.  large the 8. to the Romans. For after that he had spoken much of sanctification, or leading of a holy life, by the guiding of the spirit of God, according to the rule delivered unto us from God: (which endeavour I showed before to be necessarily joined with justification which is by faith) going about to declare, and with most strong arguments to prove, how all the 
They that look to be partakers of everlasting blessedness in the life to come with Christ, must bear the cross with him in this life.  children of God, aught to come to the possession of the inheritance, to wit, blessedness with Christ: he beginneth the matter with this sentence: If so be we suffer with him, that we may also be glorified with him: teaching both upon what condition we are received into the fellowship of Christ: and also what way we ought to take to come to the end thereof, to wit, everlasting glory, or salvation. Which thing also shortly, but sweetly he teacheth the 2. to Timothy, 2. chapter, verse 11. If we die with him, we shall 
2. Timoth. 2. v. 11.  also live with him: if we suffer with him, we shall reign with him. These are the laws of this fellowship, that all things should be common: that there should be a likeness, and equal state in labours, & in rewards. Wherefore Paul oftentimes, as it appeareth, hath pronounced this law generally: All (saith he, the 2. to Timothy the 3. 
2. Tim. 3. ver. 12.  chapter, that will live godly in Christ jesus, must suffer persecution: and in certain Churches he repeated this, that they must enter into the kingdom of God by many tribulations. Acts. 14. For the cross is so joined 
Act. 14. ver. 22.  with the profession of the cross, that it can not be separated from it. As for 
The cross can not be separated from Christian profession.  the sundry use of the cross, and why he would have his to be afflicted: yea rather why he himself doth oftentimes afflict them, at this present here is no place to speak thereof. By these places, which I have now alleged, and divers other, which I do willingly pass over, it is plainly proved, that none belongeth unto Christ, which is not partaker of his cross: for as much as that is the mark, as it were, of the children of God, wherewith the most dearest of all was chief marked, and honoured. Yea the author of 
Heb. 12. ver. 8.  the Epistle to the hebrews sticketh not to call them bastards, and no true children, which are not partakers of discipline, and chastisement. As therefore; to conclude this part, they that are given of his father unto Christ, being first engraffed to him by faith, have fellowship with him: and are made partakers of all gifts, and goodness, which otherwise are proper to him only: and then by the endeavour of a holy life, do continue this fellowship, and keep the right of the sons of God: so by the bearing of the cross, they do both testify unto all men, and persuade their own minds more and more: yea and do seal up in their consciences, that they are the members of Christ, and do belong to that fellowship, whereof he is the head: and thereby do conceive most assured hope, that they shall be heirs of the kingdom of God with Christ, whom with great joy of mind they look for.   

CAP. XIII. That in the new fellowship of the jesuits, there appeareth no sign of the cross of Christ.  
I Doubt not but that these men, whom I impugn, will say, that they acknowledge, like, and embrace as most true, whatsoever now hath been said, touching the bearing of the cross of Christ: but that it is so far of, that they make against them, that they make most for them. So in most points of doctrine we agree in words, but we disagree very much in understanding, and sense. Wherefore we must have a touch stone, which may discern the true sense from the false. The doctrine therefore of the cross of Christ, is to be discussed in a few more words: and this cross is to be severed from all other. And they are to be discerned the one from the other chief by their causes. For that saying of Cyprian that notable writer, is no 
Cyprian.  less true, then common: The cause, 
The cross of Christ is to be discerned from all other by the cause. Augustine.  and not the punishment, maketh a Martyr. Which also was used after of most godly writers, namely of Augustine against the Donatists, which did falsely challenge unto themselves the name, and praise of the Martyrs of Christ, unto whom also Augustine doth very well object, that Christ did not simply pronounce them blessed which suffer persecution, but therewithal did add, for me, for righteousness, and the truths sake, and so forth. Moreover Peter also doth most clearly dissever them in his first Epistle 
1. Pet. 2. ver. 19 & 4. Ca ver. 15.  the second Chapter, verse 19 and the 4. Chapter, verse 15. not only bringing in the true cause, to wit, the profession of the name of Christ, but also forbidding the contrary, and removing it away by an opposition: what praise is it, if when ye be buffeted for your faults, ye suffer it patiently? whereunto likewise that seemeth to pertain, which Paul the first to the Corinthians the 13. Chapter 
1. Cor. 13.  writeth of him, who being void of charity, doth deliver over his body to be burned. But here chief standeth the doubt, that our adversaries do challenge to themselves, the place, and part of Augustine: and ascribe unto us the part of the Donatists, and such like. Nevertheless they that see not, how far the doctrine, and religion of Augustine doth differ from the doctrine, and religion of these upstarts: and which can not judge 
Where the true cross of Christ is to be found.  how unlike our cause is to the Donatists: it is marvel if they know how, and are able to discern a coal from snow. Wheresoever the name of Christ is, there is the cross of Christ, and where Christ is rightly known, or rather acknowledged, there it is to believed that the name of Christ is. But it is evident, that these men do 
The jesuits have not true Christ, but an Idol of him.  not know Christ, and that they have, and do worship a painted, and fantastical Idol, in the stead of the living, and true Christ. Then they only can be afflicted for righteousness 
Purity of doctrine a sign of the truth.  sake, which follow true righteousness, which thing they only do, which hold the truth, and follow it as a light going before them. And who they be which have the truth on their side, the purity of doctrine declareth: which as it is, the soul of the church, as it were, so is it a light to discern, and find out darkness: the Rule which teacheth us to try strait things from crooked: the touchstone also, which severeth true things from counterfeit. Furthermore, what doctrine this new faction doth profess, and follow, and contrarily, what we do, partly it hath been showed before: and partly a little after shallbe showed, for it is not unknown. For they differ as much as men's inventions do from God's decrees, that is, as much as darkness differeth from light. Thus much touching the discerning the causes of affliction. Now let us entreat of the divers, and sundry kinds of the cross of Christ, lest we should wrongfully exclude any man from the same, by the fleshly understanding of man. Cyprian a true Doctor, and Pastor 
Cyprian.  of the church, and a most faithful, and constant Martyr of Christ, hath left behind him to the posterity, a learned and godly book of two sorts of martyrdom, the reading whereof, I judge most profitable for all men. Out of it I will gather some flowers, but changing the order which he kept. For in the first place. I think best, that we consider of that kind of martyrdom, which he calleth secret, and is common to all times. For it belongeth also unto all persons, which 
Two sorts of martyrdom, inward and outward.  do come unto that age, in which judge meant is ripe, and the discretion, or discerning of good, & evil, is gotten. Neither can there be any place for that kind of martyrdom, which we may call outward, and manifest, neither is 
The inward martyrdom must go before the outward.  it for all either persons, either times, unless that, first go before. Nero's, Diocletians, Decians, or Maximians do not always rage, as he saith, nevertheless the Devil never ceaseth to trouble them, that are the professed soldiers of Christ. They are never without an enemy, which do love Christ, godliness, and righteousness. For even the most holiest, do carry with them, whether soever they go, a familiar enemy. We must always fight that battle, which Paul lively 
Rom. 6. ca 7. cap. 8. cap. Gal. 5.  painteth out, the 6. 7. and 8. Chapters to the Rom. The war is continual, whereof he speaketh the 5. Chapter to the Galathians, in the which the godly oftentimes receive wounds, & sometimes also do take the foil: So that they do that, which they would not. Moreover whither so ever they come, that are desirous to defend and set forth the truth, they light upon 
The inward martyrdom & conflict in the godly continual.  the world, which can not hearken thereunto without repining, and grudging. Whosoever is not willing to forsake it, and to departed from it, (as all those aught to be willing, which will have any fellowship with Christ,) he must always undertake the combat with it, he must always look for, and bear the hatred, reproaches, and assaults thereof. By these exercises 
2. Tim. 3. verse. 4.  they are easily known, who are, (to use the Apostles words) lovers of God, rather than of pleasures. Now of which part, these new confederates are: the tents, which they follow do manifestly bewray. Besides the enemies which consist of flesh, and blood, they that have fellowship with Christ, are always besieged with the powers of darkness, the rulers of this world, and spiritual wickednesses, which do always lie in wait for them: with these enemies all the children of God do continually wrestle, and strive. All that are of this number and band, do prepare, sense, and defend themselves with the weapons, and armour which the Apostle noteth out, and describeth the 6. to the Ephesians. 
Ephes. 6. The godly never want their spiritual combats with Satan.  Hereby, as by sure marks, they that fight under the banner of Christ in this field, are known. They that draw unto themselves a cross, or devise 
What is the true cross of Christ, and what not.  unto themselves armour of their own making, have no cause at all to say, that they bear the cross of Christ. For that only is to be said to be his, which he layeth upon our shoulders: and which they shall never want: which make account to live godly. For the only sight of the wicked life of the ungodly, doth oftentimes bring unto the godly a hard, and bitter cross: as it befell sometime to Noah, and Lot, as Peter witnesseth the 2. Epistle and 
2. Pet. 2.  2. Chapter. Briefly the life of a godly Christian, is a continual combat in this our exile, or banishment, as job 
job.  truly witnesseth, who was greatly, and long practised in this warfare. Neither doth Christ grant unto those that are his soldiers, any release, or time of ease, and giving over: but so 
Dum spirant, non modo sperare, sed etiam suspirare eos vult.  long as they breath, he would have them not only to hope, but also to sigh, and groan. Therefore then at length shall they have fully ended the fight, 
The godly must always in this life bear the cross of Christ.  when they have likewise ended their lives. It is well said also, that the life of godly men is a continual repentance: which if it be true, never lacketh a cross of Christ.  
Now whereas these new fellows 
The life of the godly a continual repentance.  do not know, what true repentance and turning to God is, (as it is plain by their own writings) neither understand by what means the mortification, 
The jesuits ignorant of true rapentance and mortification.  and burial of the old man, and quickening of the new is brought to pass, they have no cause why they should say they bear the cross of Christ: and challenge to themselves a place in his fellowship.  
Besides this kind of martyrdom, 
The outward martyrdom what.  which partemeth to all the godly, and is chief wrought inwardly in the theatre of the mind only: there is an other, which belongeth neither unto all times, neither all believers, but to them alone which endure torments even unto the death for the profession of the name of jesus Christ: and have as it were sealed up with their blood amongst unbelievers, the Indenture of the Gospel, as Cyprian speaketh: 
Cyprian.  whose captain is the finisher and accomplisher 
Instrumentum Euangelicum.  of our faith Christ, as the author of the Epistle to the hebrews 
Heb. 12. ver. 2.  the 12. chap. vers. 2. doth very notably set him forth, to be followed of all the godly. And they only follow him, whom there unto he chooseth, and calleth, that is, whom he vouchsafeth of that honour. For to suffer reproaches in this behalf, the Apostles by their example have taught, Acts 5. ver. 41. 
Act. 5. ver. 41.  to be reckoned a matter of great honour, and gain. The same also have 
This martyrdom for Christ glorious.  they taught in words, especially Paul, whose life appeareth to have been a continual martyrdom. For he so 
Paul's life such a continual martyrdom.  carried about both in his mind Christ crucified, and so set him forth, and painted him out with his talk, and so expressed him in his life: that he also carried about him in his flesh, his 
Friar Francis feigned to have wounds as Christ, by the Franciscan Friars.  marks, not painted, or feigned, as the Franciscan Friars Idol, but printed in all parts of his body: as the which mused upon, and practised this only thing, since jesus chose him to be of his fellowship: that he might fulfil the rest of the afflictions of Christ in his flesh, for his body sake, which 
Colos. 1. ver. 24.  is the Church. It is not, in sooth, the part of a godly, & wise man, to draw unto him rashly the hatred of the world, or without just occasion to enter into danger under the pretence of truth, or religion: but to reject & refuse it, being offered of God, it is the part of a faint hearted and faithless man. Wherefore although it be not necessary that all men should witness their profession of the Gospel, by outward suffering and torments, much less seal it up with the sheadding of their blood: nevertheless 
The godly aught ever to be willing to suffer this martyrdom, when just occasion is offered.  all those that will be accounted of the heavenly father, and jesus Christ, for sons, and brethren, and not be thrown into utter darkness, and everlasting fire with faith breakers, and hypocrites, aught at least to seal the same, with the preparation of their minds thereunto, as some speak: that is, ought so to have their minds bend, or settled, that they be ready not only to enter into dangers, but also suffer death, if the glory of Christ, the salvation of the Church, and cause of the truth doth require the same. Whether these new companions of jesus, carry such minds or no, it is not hard to judge, by these 
The jesuits have not this willingness to suffer this martyrdom for Christ.  things that they have hitherunto done, and yet do. For they that are always present with the sworn enemies of Christ, and do take secret counsel with them, do encourage tyrants, are to tormentors as it were bellows to kindle flaming fires, against the sons of God, the brethren, and members of jesus Christ: finally which apply all their intentes, and purposes to that end, that they may crucify the true professors of Christ, how can they have minds prepared, and ready to bear the cross?   

CAP. XIIII. That the jesuits have a great resemblance, and likeness with these heretics which are called Nazarites, the enemies of the cross of Christ.  
IT is evidently known by the history of the Acts of the Apostles, that assoon as the light of the Gospel began to spread abroad his beams, Satan raised up against it divers kinds of enemies: which although they were very unlike one the other amongst themselves, yet they did all conspire together in this, that they hated Christian religion, and laboured by all their devices, and endeavours, either wholly to let, either to hinder the course of the G 〈…〉 ll. Amongst the jews there were especially the High Priests, the Pharisees and the whole scum of the priesthood. There were also amongst the people very many, which were oftentimes stirred up by those bellows. Amongst the Gentiles there were divers kinds and states, as those times did require, of the which perhaps somewhat shall be spoken at an other time. Now I will speak of a certain kind, which that perpetual enemy of Christ, and his Church had set forth by a special devise, and instructed with a peculiar subtlety. It was a kind of men both very crafty and very pestilent: the 
The Nazareans described, and their practices, against Paul.  which as it did the more secretly undermine the Church, so did it hurt it more dangerously. First it crept in subtly to the duty of teaching: for it insinuated itself, as it appeareth, under the colour of spreading abroad the Gospel. And for as much as the name of Paul was very famous, for his marvelous dexterity in preaching the Gospel, and his happy success in publishing thereof, (which thing also got him the hatred of very many) these hypocrites thought best chief to set themselves against him: thinking that to be very profitable for their purposes, and devices. For they thought that to be the readiest way for them to come to glory, and gain, which they only regarded, and whereunto they turned all their doctrine. Therefore taking upon them the person 
The Nazareans took upon them to be Apostles.  of Apostles, they sought by all kind of lies & treacheries, to remove Paul from his place, and to thrust him from his seat: that is, to take away all authority from him, and they troubled him wonderfully with divers slanders. Now as they had taken upon them to vex, and to backbite him above others: so he dealing with a good conscience in this his vocation, did set himself stoutly, and constantly against these ministers 
Paul's constancy and boldness in the defence of the Gospel against them.  not of Christ, but of Satan: well perceiving what this enemy by them did go about to bring to pass. As therefore he well understood the craftiness of these deceivers, so he most clearly discovered them unto all congregations, painting them out, as it is said, in their own colers, and that not in word only, but also by writing, that the memory thereof might remain with the posterity, to their great profit. For the Church hath in 
Paul in these painteth out all false teachers to the posterity for ever.  that description of the Apostle a lively picture of all false teachers, and heretics: which if all that profess the name of Christ, did mark, and note, it would be far better with a great number, and the Church of Christ should feel less hurt. Verily in that picture of the Apostle, these new kind of deceivers of whom we now speak, seemeth unto me most of all to be expressed. For there is such a likeness between them both, that the one may worthily seem to be, and to be called▪ not only the image, and lively portraiture, but the fathers also of the other. Only this unlikeness I do 
The jesuits worse than the Nazareans.  note to be between them, that the children do many ways pass their fathers in wickedness, and craftiness. But that ought neither to seem to be a new thing, neither to be marveled 
Satan's later devices worse than his former.  at. For Satan the common father of them both, by long use, and experience of many things, doth every day ware worse, and craftt●r than himself. Wherefore it is no marvel if his second devices be more wylier (as the Proverb goeth) and the last egg of this crow be more hurtful than the first. Herein they do agree well first, that as that enemy of Christ, so soon as the Gospel began to be published amongst the Gentiles, brought them in subtly under the pretence of the law, and religion of Moses: So immediately when the light of the gospel began to shine again, & to be restored, craftily he stirred up, & not only conveyed into the Church, but also by, and by advanced these, being covered with the title of jesus, and decked with the show of godliness, and furnished with many practices to deceive. And to the intent that every man may the sooner understand, what great likeness and agreement there is between both the sorts, I have thought good to lay before all men's eyes a comparison of them.  

The false Apostles which Hierom & other do call Nazares, or Nazareans, as touching their doctrine, were  
Enemies of the cross of Christ. Phil. the 3. ca Teachers of an other gospel, than that which was delivered of Paul, and corrupters of the same. Gal. 1.  
Teachers of other doctrines, 1. Time. 1. ver. 3. disobedient, vain talkers, or talkers of vanity, and deceivers of minds. Tit. 1. ver. 10.  
Such as gave heed to fables, and the commandments of men, that turn away from the truth. Tit. 1. ver. 14.  
Authors of fables, and genealogies which are endless, which breed questions, rather than godly edifying which is by faith. 1. Tim. 1. vers. 4.  
Disturbers of the congregations. Acts. 15. vers. 1. Gal. 5. vers. 10.  
Authors of dissensions and offences. Rom. 16. vers. 17.  
Authors of profane, and vain babblings, & oppositions of sciences falsely so called. 1. Tim. 6. vers. 20.   
The sum, or effect is, that the 〈…〉 e Apostles doctrine is contrary to the doctrine of Christ, that is, the Apostolical: that it is fabulous, vain, unprofitable, breeding dissensions, and offences, or (as these romish Censors are wont to speak) Schismatical and offensive.  

In the manner of delivering their doctrine, they were wont  
To transform themselves into the Apostles of Christ. 2. Co. 11.  
To make a show of god lines, but to deny the power thereof. 2. Tim. 3 vers. 5.  
To make a fair show in the flesh. Gal. 6. ve. 12 To boast in the flesh, Philip. 3▪  
To deceive the hearts of the simple, with fair and smooth speeches, and flatterings. Rom. 16. vers. 18.  
To bark like dogs at godly, and notable men. Philip. 3. & 1. cap.  
To set to sale, and to handle deceitfully the word of God. 2. Cor. 2. vers. 7. & 4. vers. 2. as deceitful workmen 2. Cor. 11▪ vers. 13. and evil workmen. Phi. 3. vers. 2.   
The sum, or effect is, that they were counterfeit hypocrites, that they did nothing singlely, or plainly, that they used speech framed to deceive, that they corrupted craftily those things that were whole and round.  

The end & scope of their purposes and doings, was  
To serve their own belly, and not Christ, & to honour their belly for their God. Rom. 16 ver. 18. Philip. 3. ver. 18.  
To seek their own, & not those things that are Christ's. Phi. 2. v. 21  
To teach things that they ought not, for filthy lucre sake. Tit. 1. ver. 11. and to subdue whole houses.  
To bear rule imperiously, and to play the tyrants in the Church, with the reproach thereof. 2. Cor. 11. ve. 20.  
To bring other into bondage. Gal. 2. vers. 4.  
To flee persecution for the cross of Christ: & to glory in other men's flesh. Gal. 6. ver. 12. &. 13.   
The sum, and effect is, that they referred all things to their own gains, to wit, their own ambition, and covetousness, two plagues or pestilences of the Church▪ and the wellsprings of all evil: that they were inflamed with the desire to bear rule, that they were in respect of themselves loft and gentle, that they were cruel and fierce to others.  
Those things that Paul hath written, not so much against his own enemies, as the enemies of Christ, 
The image of true teachers set forth in Paul, of false teachers in the Nazareans.  and hath in his Epistles h●●e, and there insearted: I thought good to refer unto these heads, placed in this order, that they might the more easily both be seen with the eyes, and conceived with the mind▪ And as both in these me●s persons, & doctrine there is set forth unto us an image of all false teachers, and ●ure marks of corrupt doctrine: 〈…〉 in Paul, and his doctrine, we have a true, and lively picture both of the true ministers of Christ, and also sincere, and pure doctrine: for they must both be joined together, if we will judge aright. Neither is any man's doctrine so much to be weighed, and esteemed by his tongue and talk, as by his life, & deeds. For of such deceivers writeth Paul, Tit. 1. They profess themselves to 
Tit. 1. ver. 16.  know God, but deny him in their deeds. It is also well written of Cyprian, 
Cyprian.  that the testimony of the life 
men's doctrine to be judged by their life, not by their tongue.  is more effectual, then of the tongue: and that works hath their tongue, and their eloquence, yea when the tongue keepeth silence. For as there can not be a holy life, which is not ordered according to the rule of holy doctrine: so it commonly cometh to pass, that he which leadeth a life not agreeable unto this rule: is willing, and endeavoureth to break, and corrupt (if he were able) the very rule of good living: as every naughty man desireth that good laws might be banished, and destroyed, although he praise them sometime in his talk. Briefly, the record of the life doth not 
The tongue doth sooner deceive, than the life.  so much deceive, as of the tongue: the which the sentence of Christ doth confirm, willing us to try out false 
Mat. 7. ver. 15.  prophets, and wolves covered with 
Math. 7. ver. 15.  sheeps clothing, by their fruits. For albeit they counterfeit never so much, and often times also deceive wise men: yet at length their wolvish nature doth bewray itself. But chief 
The end and scope of men's doctrine, a sure token thereof.  a sure judgement may be had, by the scope and mark unto the which every man driveth, and whereunto he referreth all his counsels, & endeavours: as Paul doth plainly signify in certain 
1. Tim. 1. & 6. 2. Tim. 2.  places, noting this especially in false teachers, renegates, & deceivers: that they erred from the mark, and turned aside else where. verily it is chief the care of true teachers, to apply all their thoughts, and doings to the doctrines delivered unto them by God: as the which regardeth nothing more, & counteth nothing better, 
The end of the true teacher's doctrine, to seek the will of God: of the false, to seek their own lusts.  then to submit their wills to Gods will, and to be obedient thereunto. But it is a common thing with false-teachers, to turn the heavenly doctrine to the mark, which they have set before themselves: to the intent they may force it to serve their own purposes, commodities, yea and their own lusts. The same doth Paul writing to the Corinthians the first Epistle, and 14, chapter, sharply reprehendé, 
1. Cor. 14.  speaking of them which abused the gifts of tongues: the which place of the Apostle, chrysostom 
Chrysost. ho. 35.  that godly Bishop, and good interpreter of Paul expounding, saith: Mark how here again he squareth the stone to the squire, seeking every where the edification of the Church. So that the Apostle doth teach both in this place, and else where, that all things are to be referred to the edification of the Church. Which mark, who so will regard, shall not easily err, but he that hath any other respect, must needs miss often times.  
Now let us consider, unto which sort these new Apostles do belong, and unto whom they are more like, either Paul, or those disguised Apostles. What the doctrine of Paul was, his Epistles do witness: but what his adversaries was, it may certainly be known, partly by Luke, Acts 15. chapter: partly by Paul himself, namely out of the Epistle to the Galathians: and partly by Hierom, especially out of his commentaries upon Ezechiel, 16. chap. and certain other old writers. The effect is, they went about to couple the keeping of the old law (these are Hieromes own words) with the grace of the Gospel, and to join Moses unto Christ. But how small 
The jesuits not like Paul, but the Nazareans, in their doctrine.  a matter is this, I pray you, if it be compared with the riff-raff of the jesuits doctrine, in the which there is scarce a leaf, wherein there is not read some, much more grievouser reproach against Christ, then that was? If for that doctrine the Apostle doubted not, and that with indignation, to call them the enemies of the cross of Christ, which inverted the gospel, which he having received of Christ, had preached: are not these to be taken 
The jesuits deface God, and his glory, in sanctifying, and deifying men.  for the very sworn enemies of Christ, and his Gospel, of all those that have professed Christ, that love him, and are careful for his glory? For what Christ, I pray you, should we have, if we harlten to these new masters, and follow them? For almost all the ornaments which the father hath bestowed upon him, are plucked from him: and turned over, not unto Moses the rare Prophet of God: but unto infinite obscure, and unknown, either Saints, as these men term them, either false gods, which have b●● sanctified, or deified by filthy, and loud men. His grace 
The jesuits deface Christ's grace, by man's merits and works.  procured by his death, sacrifice, and merit, is not only obscured, but also extinguished, & buried by these men's doctrine, of the merits of man, and works which were not good, but partly superstitious, and partly wicked. For what, I pray you, doth that huge heap of evils, that shop of wickedness, and nurse of mischiefs, 
The Mass injurious to the grace of Christ.  the Mass leave unto it? Again what soever these men teach of the fire of Purgatory, prayer to the dead, worshipping of images, pardons, the Pope's supremacy, the authority of the church, and such other like matters: what else are they but men's dreams, and devices more vainer than old wives tales? Is it not mere vain babbling the greatest part, of those things, which under the title of the traditions of the Apostles, are delivered as the Oracles of God, unto Christian people, and are thrust upon them both to be believed, and observed? What need I to speak of many ceremonies? For it is certain, 
jewish, & heathenish ceremonies brought into the Church of Christ, by the Papists, and jesuits doctrine.  that almost all the jewish ceremonies, except circumcision, which these adversaries of Paul, or rather of Christ, and the truth, did chief urge: are raised up, and brought again into the church of Christ, many things also therewithal mingled out of the superstition, and ungodliness of the Heathen. And when at length men began to believe that religion consisted in them only, their heap with continual additions grew so great, that it was altogether intolerable, & began with the hugeness thereof to fall to the ground. Nevertheless as if those things which were invented, & brought in by the predecessors, were not sufficient: these new workmen do labour to add to the former, such as they have lately coined in their own shop. Is not this to teach other doctrines, and to bring in darkness at the noon light, yea, and to call again bondage, liberty being once obtained? Moreover, that unlearned, brabbling, hurtful, yea pernicious questions are joined with the jesuits doctrine, it is thereby well known: that they embrace all the consuse heap of the Popish divinity: nor do signify in any place, that I know, that they mislike the thorny or subtle trifles of the schoolmen. Whereby it evidently followeth, 
The jesuits doctrine more corrupt than the Nazareans.  that these new false apostles, as touching the nature of their doctrine, do not differ from the old: saving that these men's doctrine is more erroneous, & corrupt then theirs, and further off also from the simplicity, and purity of the Gospel. As touching 
The jesuits in the ambitious manner of their teaching like the Nazareans.  the manner of insinuating themselves, and creeping into men's bosoms, and rushing unto the tower of doctrine: that is, the pulpit, or the chair: there is to be seen very great likeness between them both. They were jews by birth, by profession Christians, but in very deed, of that sort of men, which of some are called neuters, that is, which embraced earnestly neither religion: abusing notwithstanding craftily both unto their gains. What course these new hypocrites have taken, and by what practice they have mounted, & are come unto this degree, and place, which now they have, it is not unknown unto many which are yet alive. Having attired themselves cunningly with a visor of godliness, they came abroad when the times were miserable, and lamentable: that is, when all things in religion were out of order, 
The jesuits counterfeit holiness, and hypocrisy, to win credit at the first.  and tumbled upside down. The manner of their countenance, of their voice, of their gesture, and the behaviour of their whole body, was so squared and framed to the time, and all occasions: that many began to hope, that all things that were decayed, and corrupted, should shortly be restored, and repaired by the faithfulness, pains, and diligence of these new teachers. And herein stood not the least part of Satan's subtlety, that they did dissemble finely, that they and the Monks did not join hands together, whose slothfulness, and rioteousnes had now already brought them into hatred, and contempt with all men. They signified plainly, that they had no dealing, nor conference with the Priests, whom they knew to be infamous with all men, for their notorious ignorance, & filthiness of life. But now it is known in very deed, that they intent this one thing, to enrich themselves with their spoils, and deck themselves with their feathers, and place themselves in their seats, and rooms. Which purpose of theirs whiles I consider, that came into my mind, which josephus in the 
Ioseph●ll. A●●. juda. 11. ca 8.  11. book of the Antiquities of the jews, the 8. chapter mentioneth, touching the sleight of the Samaritans. The Samaritans, saith he, in the distresses, and afflictions of the jews, deny themselves to be their kinsmen, saying them the truth: but when they see them to have good success, by and by they thrust themselves into their fellowship. Hereby it sufficiently appeareth, that it is no new, but an old policy commonly used of the corrupters of the true worship of God: 
The jesuits do use the policy of all false worshippers of God.  to wit, to be touched in deed with no religion, nevertheless to fayne, and profess, as occasion serveth, any religion: and to bend, and turn their minds thither, where any hope of lucre, and gain doth appear. Doth not these disguised Apostles, even as 
The jesuits pleasers of men.  those ancient, being vain glorious, and pleasers of men, chief endeavour to make a fair show in the fieshe? for what else are they, than the parasites of wicked Popes, ignorant princes, and the superstitious vulgar people? Is not this a common endeavour, and practise with these men, to make such as they smell to be little favoured of them, for their free & frank profession of the truth, and godliness, more odious unto them by inventing of slanders against them? Against 
The jesuits slanderers, and backbiters of godly and learned men.  godly and learned men, either which are absent, or which are dead, whose sight they can not abide, and whose voice they can not bear: they practise their doggish eloquence, as the proverb is, and they gnaw them, even being dead, with their spiteful teeth. Jerome amongst other things, 
Hicrome.  writeth of those whom he calleth (as I have said) Nazareans, thus: a testimony which in his right place agreeth with one sense, or meaning, they labour to make to serve to an other. The which not only agreeth with the words of Paul, but doth also in a manner expound them, especially that which was spoken of before out of the 2. to the Corint. 2 that they used to set to sale, and to corrupt the word of God.  
In this point, these new hucksters 
The jesuits chop & change and corrupt the word of God, to get the favour of men.  do diligently follow them, when either they speak of the scriptures to please the Popes: either tickle the ears of Princes, whom they have bewitched with their enchantments, either labour to stir up, and inflame the rage of the furious vulgar people against us, whom they know as well as those that inhabit those regions of the earth, wherein 
Antipodes.  they go directly foot to foot contrary unto us. Certainly they do then declare how truly they call the Scripture a nose of wax. For they turn, or rather wrest it, whither it pleaseth them. The words of the Scripture sound with them what they list, and therein they see, what their affection leadeth them unto, and what they like, is a matter of religion, and holiness. But they are greatly deceived, if they judge us by their own disposition. We have learned out of Paul, to handle the holy oracles more religiously. Verily we acknowledge the mind of the holy ghost to be contained in the words, whereunto we are wont to submit our judgement, will, and affections.  
It remaineth, that we look upon 
The end of the jesuits doctrine  the scope and end of their doctrine. Whereunto the vile and slavish flattery, and cruel backbiting of these new masters doth tend: their life and doings, as effects thereof do plainly declare. For we find daily by experience that very many purposes are not known but by the events. It is reported, that a certain Friar 
A Franciscane friars hypocrisy to climb to the Popedom.  of the order of the Franciscans, which bred up hither unto many cruel wolves, and subtle foxes: came unto the Popedom by a wonderful practice. At the time of his meals, he causeth his table to be covered with a fisher's net: which fact of his, divers did take to be a sign of rare holmes. But what came to pass? When this notable hypocrite had gotten the pray he hunted after, that is, was mounted to that lofty seat: then at the length he ceased to cover his board with that mystical net, and it was understood what mind, and purpose that Fox had. So if there be any man, which either knoweth not, either doubteth, to what end the title of the jesuits, being no less holy in show, then strange, have been invented, and usurped of these confederates: and why they have taken upon them this colour, or rather visor of godliness, and learning: let him consider what hath been brought to pass, within these few years, by these masking religious men, and where unto they are come within so short a space, from very obscure, and slender beginnings: and he shall easily perceive, if he have but a spark of judgement, whether they have sought their own▪ 
The jesuits sudden aspiring to high rooms, & great livings, show what their end is.  or the things that are Christ's: whether the worship of God, or the care of their own bellies, hath led them to put upon them this person, & hath brought them into this state. Hath ambition, and the desire of their own glory, or of Christ's, advanced them from the lowest seats, to the highest chairs? Hath the desire of the salvation of the Church, and pity of the ru●e, and calamity thereof, or the regard of their private commodities drawn them out of the dust, and as the prophet speaketh out of the dunghill, into so stately houses, and palaces of prelate's, whereunto are joined livings, and wealth of equal rate, and value? Let the old, and true 
The jesuits f●rre unlike the Apostles of Christ.  Apostles be a little compared with these new, what thing is there, wherein they may be said to be like, or rather not unlike? Let also the ancient Monks be compared with these upstarts, who would believe that this issue sprang of those fathers? but if you list to compare them with the Monks of the middle age, and those of later times, although they do all 
The jesuits far more forward in advancing themselves then the old tolerable, & later intolerable monks.  take their beginning from that only father of lies: yet they in comparison of these may seem to be b●outhfull, doltish, and wretched. For the thing itself witnesseth, that te●se men have within very few years found out, and gathered together more riches, and rise also higher, than they could in many ages. Verily the later hath far overgone the former: and that is fallen out, which oftentimes we see to come to pass amongst travelers, that they that took their journey last, do leave them a great way behind them, which went on their way first. So much in the compass of matters, can diligence, speed, and industry do, wherewith Satan their common father, hath furnished them above all other. And in this thing we may perceive that which divers times cometh to pass amongst 
The jesuits the Popes their father's darlings, in respect of the monks their brethren.  men: that the youngest of many children are better beloved of the fathers, than the other. For the rest do seem in comparison of them, to be cast of, because they are not regarded, these only are their dearelings, these are enriched, and advanced to honours, and dignities. To be short, a man would say, that these were the lawful, and true children of the romish sea, and that the other were now bastards. Furthermore, whether these do follow also filthy lucre, 
The jesuits covetous.  the inheritances which they have gotten under the pretence of godliness, defeating the lawful heirs, do sufficiently testify.  
These good fellows of jesus (of jesus, I say, which openly professed himself to be poorer than foxes, & birds,) 
Mat. 8. ver. 20.  do refuse gifts yea being offered: but do most greedily accept of great houses, and riches. Whether likewise 
The jesuits ambitious, and seek a tyranny over the Church.  these holy men be kindled with the desire of bearing rule, and do covet a tyranny joined with the contumely of the Church: those can be fit witnesses, amongst whom they have gotten, and do yet hold courts (as they call them) of inquisition of men's faith. Verily they lay upon 
The jesuits hold cruel courts of inquisition.  the necks of the godly, and force them to bear the cross of Christ, (which they are more afraid to touch, than 
Mat. 27. ver. 32.  were sometime the soldiers of the Romans) more cruelly, than they did lay it upon the shoulders of Simon of Cyrene.  
By these, and other things, which it were to long to touch severally, they that are not altogether blind, do easily perceive, how great a likeness there is in all points, between these counterfeit fellows of jesus, and the old adversaries of Paul. And for as much as they can not deny, that this Apostle was the most true fellow of jesus Christ: all that are well in their wits may judge, whether we ought not to call these men more rightly 
Anti jesuses, & Antichristes, the jesuits true titles.  Anti jesuses, and Antichrists, then jesuits, and Christians, of which name they seem to be ashamed.   

CAP. XV. That the ancient title of Christians is to be kept together with the ancient godliness.  
WE hear the daily complaints of many for dissensions in religion, which almost are infinite▪ uttering that old saying, that they see in deed whom they may shun & flee, 
Against comp〈…〉 t of dissent 〈…〉 in the C 〈…〉 e.  but that they see not whom to follow: and for this cause we not only hear▪ but also with great grief see most part of men to cast away all thought of religion, much more the care thereof. As I confess that complaint of the number, and diversity of dissensions to be most true, which thing also grieveth me very much: so whereas they deny they see whom to follow, it is most certain, that it connteth not of the true desire of religion, but of the hatred, wearisomeness, & loathsomeness thereof. For if they were earnestly touched with the love thereof, they would quickly see whom they are to follow. Verily these complaining, & ouerde●nty fellows seem unto 
Similitude.  me to do no otherwise, then if many should strive together, a great many 
Dissensions no just cause, why men do not come to the truth.  torches being lighted at noon day, which of them were to be taken, & followed for the brightest: one offended with that striving, and multitude of lights: should hide himself in a dark hole, and should sh〈…〉 e all light. As though he might not rather, and also ought not to look upon the ●unne, and follow his light, making no account of all the other lights. God calleth us with a loud voice unto himself, why then doth the horesy clamours of men hinder us? He hath opened an entrance unto us by his son, as a most right and strait way, and sure gate unto himself, why doth the bypaths devised by men trouble us? His voice is clear, if so be we give ear, and be willing to be taught: the way also is plain, and dark, or hard to find out unto no man, but unto them which refuse to open their eyes. All men cry out, that they love the truth, and boast that they seek it: but this speech is in many men's mouths very rise, yet their minds muse upon other thoughts, and intend other purposes: 
Io●. 19  and are moved with no more 
A great cause of dissensions, that men are not desirous to speak the truth in God's word, where it is to be found.  love of knowing the truth, than was Pilate, when he heard Christ speak of the truth. And this is not the least cause of dissensions, as I trust I shall at some time, or other make evident. If we love, and seek the truth, why do we more regard and hearken unto men, than God? Why have we not rather recourse unto the very fountain itself, then stick so much unto the rivers? Why are we rather tied unto things present, then call to remembrance things that are past? Why do we not rather fetch 
The jesuits newly sprung up, boast falsely of antiquity in their doctrine against us.  the form of godliness, & rule of truth from the godly, and learned antiquity, then run upon new rocks? But to return to this new garrison of Satan, omitting at this present all other: these confederates lately sprung up, being but yet children, where as they endeavour to innovate all things, cease not nevertheless to boast of antiquity, and object it forsooth against us: they commend in words, that which they condemn in their doings: they labour to establish, and avouch with their tongue, that which they overthrow and overturn with their hand? We do love, reverence▪ and desire to have restored▪ and as much as we can, have restored, the doctrine, and form of religion and godliness, which is, ancient, and Apostolical: notwithstanding these innovators are not ashamed, to cast us in the teeth with the desire of novelty. We account it to be▪ extreme impiety, and that it doth as i● were condemn God of folly: to go about to raise up being buried, and to bring to light again, those old ordinances of Moses, which God, as he did once appoint, so did he after 
The jesuits forbidden that which Christ hath commanded, and command that which he hath forbidden.  abrogate, & repeal. Contrarily these men, even as did those jewish Christians, do hold that they are to be kept: and do disannul those things that Christ by his Apostles hath placed in their room, that they might show themselves two manner of ways, to be enemies of God, and of Christ: in that they not only ordain that which is not lawful by God's word: but overthrow, and repeal, that which is lawful, or rather, that which is ordained, and established. The thing therefore itself showeth, 
The jesuits stirred up by Satan, and why.  that they have been suborned, and substituted by Satan, not to call back again the ancient, and true religion: but to nourish the confusion which he hath brought in this last, and as it were, old age of the church: partly by considering the errors, which he hath already spread: partly by increasing them: and by corrupting more and more the face of true religion deformed many ways by their predecessors: to establish superstition, and Idolatry: and that according to the manner of this juggler, under the colour of reformation, & building up. But it is well, that this enemy did somewhat lately think of the mustering of this supply of soldiers. For the light of the Gospel hath now spread his beams so far, and wide, that it is no easy matter for them to extinguish it: the truth hath taken such deep roots in the minds of many, that it is an hard matter to pluck it out. Notwithstanding, it is to be lamented, that in the mean while, the 
The jesuits seduce childish & foolish men. 1. Cor. 14. ver. 20 Gala. 3. ver. 1.  eyes of many unwary, and ignorant men, or to speak more flatly with Paul such as are children in understanding, and foolish, are so bewitched, and deseled with these men's charms, and doting tales, that they entertain, hear, have in admiration, and follow these obscure upstarts, as if they were Angels sent from heaven. But such 
joh. 3.  is the disposition of many, that according to the saying of Christ, they love darkness more than light: and had rather follow blind guides, than those that can see clearly: briefly, that prefer cruel wolves before faithful shepherds: and had rather buy their destruction dearly, then receive salvation 
The lamentable blindness of those that are seduced by the jesuits.  freely offered. Truly it is a wonderful, and a pitiful thing, that these vagrant, and wandering persons, thrusting upon men, under the pretence of the traditions of the Apostles, most absurd things, and most contrary to the true, and ancient form of godliness: should be hearkened unto, and embraced: and in the mean time those things should be let pass with closed eyes, and stopped ears, which Luke in the history of the Acts of the Apostles, hath as faithfully delivered, as he wrote the history of Christ: to wit, the Gospel, concerning the infanc●e of the Catholic and true Apostolic Church, and the first ordaining and founding thereof. Who can doubt, unless he be utterly a godless person, that as Luke is the only writer, so the holy Chest is the only author of both the books? Neither is there any doubt, but that this spirit, the governor, and guider of the Church of Christ, would have that manner, and form committed to writing, to be delivered, and left to the posterity: to the intent it might have continually a pattern to look unto, and follow. Verily Erasmus 
Erasmus.  thought very conveniently, and truly: that it was meet that Christians should with greater desire covet to understand the original, and beginning of their own people: that after they have known, by what means it hath grown up: they might perceive, that religion being decayed, was by the self same to be restored. For albeit that history of the Acts of the Apostles be very short, nevertheless there wanteth nothing, that belongeth 
The acts of the Apostles contain a full platform of the Church of Christ, whereby to descry all seduce●s, and namely the jesuits.  to the right building of the Church. Here a man may see what was the Apostles doctrine, faith, discipline, and good government: and what ought the Christian and Catholic to be. By these beginnings, and foundations, a man may surely know, what afterward hath been fitly, and rightly builded up, and added, and what otherwise. By this rule who so hath but a mean judgement, may quickly perceive what ought to be received, and borne with in religion: and shall discern with little ado things that are right, and true, from those that be counterfeit and false. And namely he shall very easily find out the hypocrisy, and deceitfulness of this devilish felowshippe● both in the name that it hath newly invented unto itself, as in the very thing likewise, which it falsely challengeth unto itself. For what is more meet, and contienient, then that they which believe in Christ, and profess themselves to be of his school, 
We ought to be Christians not only i● name, but also in deed.  and household: should receive, and hold their name of him, and should be called Christians? what also is more just, then that they which profess themselves to be his disciples, should keep, and follow his doctrine? And as by their name they witness the affinity, conjunction, and fellowship they have with him: so likewise that they show forth, and as it were seal up all these things by their life, and deeds. Therefore we must t●yne unto the name, the thing that agreeth thereunto: lest that our life deny that, which the word or name doth affirm, and at length being shut out from his fellowship, we be cast into utter darkness with all hypocrites. If so be we love the thing, that is, Christian godliness, and religion, there is no cause why we should be either a shamed, or weary, of the name which professeth it. But 
The jesuits seem to be ashamed of the name of a Christian.  as touching these new companions, where as jesus is the same, that Christ, and they signify plainly that they are ashamed of the name of a Christian: and it is manifest, that they are destitute of the thing, which ought to be joined with the profession of the name: there is no cause why they should call themselves jesuits, and say that they have fellowship with jesus: but if they will say the truth: that is, desire to express by their name, the thing that is proper unto them, they may call themselves both most truly, & aptly, in steed of jesuits, 
The jesuits true name.  Gehezites.   
FINIS.  Matth. 12. vers. 37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.