CAP. I. That they do greatlye offende, that take vppon them names, in matters of reli­gion, whiche are not agreeable vnto them.

THe Holy Scripturs do plainelye teache▪ and experience it self cuidētly proue, that men sinne aswell in word, and talke, as in déede, and fact. Wherfore they that are of a sound iudgement, will easely confesse, that as manye as haue any care, and loue of religion, oughte toThe Godly ought to haue as great regard of wordes as thinges. haue as great regard of woordes, as thinges. The same also perswadeth the affinitie, and coniunction, whiche is betweene woordes and the thinges [Page 2] whiche they signifie (for it is certayne that the vse of wordes standeth in the signification thereof) being so greate,Arist. in lib. [...] that in speech, in the stead of thinges, as he sayth, we vse the names therof, and for that cause, those wordes in the iudgemente of the wise, are counted best, and fittest which expresse things, so as they may be most plainelye vn­derstoode, and doe represente them to the hearers mind, euē as a glasse doth lay before the eyes of the beholder the shape of the countenance, which is be­fore it. Hereof it may easely be percei­ued that it is the parte of a well mea­ninge, and godlye minde, to auoyde earnestlye, not onely filthie, and cor­rupt speeche: but also doubtfull, darke,Eph. 4. vers. 24 fond and such as breedeth offence, yea and further that bringeth not grace vnto the hearers, and ed [...]fieth not, as the Apostle sayth. For whereas no parte of our life oughte to be voyde of religion, but our mind, our hand, and tounge, shoulde be agreeable thereun­to: who so hath a religious mind, will make choyse as well of wordes, as ofColos. [...]. vers 6. thinges: and he will endeuour in good [Page 3] words seasoned with salt (that I may againe speake with the Apostle) and plaine, to vtter that whiche hee doth well, and rightly conceiue, and to bee shorte, because his minde so affected, thinketh it a shamefull thinge, as to erre and to be deceaued, so to deceiueThe Godlie ought to vse the wordes of the scripture to ex­presse thinges belonginge to religion. any man: he will chiefly take héede, that whatsoeuer belōgeth to religion, be setfoorth of him with godly and re­ligious wordes, whereunto I hold it a most ready, and sure way, to vse the tounge of the holy Ghoste, for so it li­keth some to speake) that is: to vse the words, which the Prophetes, and Apostles the instrumentes of the holy Ghost haue vsed. For who can doubt, but that thys heauenlye master, that hath reuealed these heauēly misteries vnto them, hath therewithall deliue­red wordes, méete to open such great misteries, and suche as are most fitte for the capacitie of men, the hearers thereof? Saint Augustine therefore most wisely, in my iudgement, hathAugust. lib. 10. de ci [...] dei. cap. 2 [...] thus written of this matter in his 10▪ tooke of the citie of God, the 23. chap. The Philosophers (sayth hee) vse,The Philoso­phers ou [...] ▪ [Page 4] wordes at will, and in thinges notmuch libertie in speech, and wordes repro­ued by Augu­stine. hard to be vnderstoode, they feare not to offende the eares of the godly. But we must speake orderlye, leaste the li­bertie of our wordes, breede in vs an ill opinion concerninge thinges which are thereby signified. By the iudge­mente of this learned, and holy man, we vnderstande, that it becōmeth not the godly to speake as they luste, and carnally to conceaue of matters of re­ligion: but that religiously, and reue­rently they vse a certaine manner of wordes. Before Saint Augustine his time, wee reade that Ieremy a goodIrenaeus. writer did woorthely reproue in theThe same also reproued in the Valentinian he­retickes. Valentinian heretickes the libertie of such kinde of woordes. For the holy Ghost would haue vs so framed, that we should neyther thinke, neither say any thinge but by his direction. The history of the holye Scriptures setteth foorth vnto vs many examples, of a mind so framed, and ordered vnto godlines: that it will take in hand all thinges religiously, but that cometh néerest to my purpose, which Moyses writeth in many places, of the holye [Page 5] endeueur the godlye had, in geuinge names vnto men euen from the be­ginning There it is to be séene, by the reasons which are ioyned almost to euery name, that they attempted ne­thinge, no not in that matter, whiche may séeme to be of no great waighte, vpon fleshly affection: but that they did al things, hauing the feare of God to guide them, and his holy Spirite to teache them: which thinge I woulde haue well marked, leaste any manGen. 17. vers. 5. 32. vers. 28. Iohn. 1. 42. shoulde lightlye estéeme thereof, and thinke it nothing materiall vnto god­lines. Yea, and the selfe same wryter, as do also other, witnesseth, that God himselfe, hath either geuen, or chaun­ged the names of some, whome he had made choyse of, for greate matters. And the same to haue béene done also of Christe, the historye of the Gospell doth diligentlye and that not without cause rehearse. Uerely he that is tou­ched with the feare of God, will neuer suffer himselfe to be perswaded, that those thynges, are eyther nothynge worth, or triflinge whiche are so ear­nestlye repeated by the holye writers. [Page 6] Neyther let any man saye, that thys was onely done in some fewe men. For we reade the same to haue beneThe names of offices and fun­ctions in the church geuen by God, & why. vsed, in all orders, and degrées of men, which God by his wise counsaile hath chosen, and appoynted: both to teach, and to rule others, and to establishe comely and orderly gouernemente in his churche: then which nothinge can be imagined either more profitable, or more honest: and herehence is it that he woulde haue some both to bée, and to bée called Apostels (to speaks no­thinge of the manner of the olde peo­ple,)Eph. 4. ver. 1 [...]. some Euangelistes, some Pro­phetes, Bishops, Pastors, Doctors, Elders, and Deacons: Which titles, it is wel knowne, to be neither idlely, neither rashly either deuised, or geuen. For they that sée not the reason of their offices, and functions to be con­ceiued therein, are woorthy to sée no­thinge. For they to whome those offi­ces are committed, are plainely ad­monished, what theyr duetye is, or what they owe vnto other: and what other should looke for at their handes, & what accompt they oughte to make [Page 7] of them. That all these things are cō ­prehended in one worde, it is cleare: so that whosoeuer knoweth what these wordes meaneth, doth also ea­selye vnderstande the same. Neither shall it be amisse in my iudgement, to knowe in these titles some steppes of Gods wisedome, suche as appeare in the visible signes of the Sacraments: which to haue bene most wisely cho­sen out, and ordeyned: all that are of sound iudgement do confes. For they know which are rightly instructed in these misteries, that God by these signes, as it were visible wordes (asAugustin. Sainte Augustine is wonte to call thē) doth speake vnto those that haue their eyes to sée, and by these meanes doth teache them that are willinge to be taughte. Like as then these sacra­mentall signes hath euerye one their significations apte, and agréeable to the institution of God: so by these ti­tles, they that are chosen, and placed in those functions, are put in mind of their dueties. Wherefore euen as in the sacraments, they that vnderstand not what the signes meane, doe re­ceaue [Page 8] them to their destruction, as prophaners thereof: so they that v­surpe the titles of these orders and a­dorne themselues therewithall, and yet performe not the things signifyed thereby: doubtles they shall be iustly punished in their due time of God the reuenger of so greate wickednesse, as vniust vsurpers of holy thinges. And let thess iolly fellowes tell me (I pray you) which no lesse fondlye, or rather unpudently, then boldly, do faine and take to themselues names at theyr pleasure: if any man in a well orde­red common wealth, should take vp­on him, any name belonginge to the chéefe Magistrate, as of a kinge, or such like, or should vse the title apper­tayning to any other dignitie: should not he (vnlesse hee were holden of all men for a foole,) be sayd to haue vsur­ped the magistracie, and bée proclay­med giltie of high treason? Now if in ciuile dealinge, man doth thus offend, and therefore cannot escape vnpuni­shed, may the same bée done lawfully in the church of Christe? Surely reli­gion is defaced as much also in the ve­ry [Page 9] names and wordes. And to adde this by the waye, those that haue bene estéemed wysest amonge the profanePlato in Crat [...]. & alibi. Philosophers, haue written, that it is not for euery man to geue names vnto things: and that he hath bene holden for most wise, that first inuen­ted names, and applyed them vnto things: whose opinion is manifestly warranted in that Moyses in Gen. 2.Gen. 2. vers [...]. cap. the 19. verse sheweth that Adam being made vnto the image of God, appointed names by the commaun­dement of God for euery liuing thing. Yea and there are some that write, that it skilleth much and is very be­houfefull for the commō wealth, what name euerie one man be called by: who so list to way these things which I would briefly point at, not stande vpon: wil resolue, I trust, that it is not the part of a godly, or wise man, to faine at his luste, and openly to vse either the name, or the surname, which agréeth not vnto anye thinge.

CAP. II. That the name of Iesus, and tytle of Christ, were geuen by the commaun­dement of the Father, vnto the Sonne of God manifefled in fleshe.

AS Christ did not take vpon him as witnesseth the Author of the Epistle vnto the Hebrues Ca. 5. theHebr 5. vers. 5 office of a Byshoppe: so it is manifest by the history of the Gospell, that he tooke not vpon himselfe, neithere the name of Iesus, neither the title ofIesus. Christ: but that he was honored ther­with, by the decree and expresse com­maundement of his euerlasting Fa­ther. As for the name of Iesu, both Mathew, and Luke are euident wit­nesses,Matth. 1. vers. 21 Luc. 1. vers. 31. that it was geuen him by the Angeles appointment: and least it might séeme vnto any man, either a thinge comminge by chaunce: either not of purpose in flat words, a most iust cause was therewithall ioyned by the heauenly messenger. He shall saue (saith he) his people from their sinnes that is to saye: the thinge it selfe shall [Page 11] answere this name, least any man should thinke it to be a vaine imagi­nation. I wil not at this time dispute eyther of the originall or etimologie of the name. Is there in y^e reason whichIoshu [...]. 1. the Angell vttereth, any thinge either doubtful, either darke? And why may it not be well said, that the suc­cessor of Moyses, captaine of the people of Israell, to wit, that brought them into Palestine, bare aswell in name, as in office the paterne of this true Sauioure? And what letteth it, but that we may both thinke, and speake the same of that highe Prieste the sonne of Iosedeck? for Eusebius writeth, that this name was wellIehosuah. Zach. 3. vers. 1. knowne vnto the auncient Fathers. What neede many words? The euer­lasting decrée of the Father reuealed by the heauenly messenger to his mo­ther Mary, and to Ioseph reputed, byLuc. 1. vers. 3 [...]. 2. vers. 21. the counsel of God, his Father: by whome Luke witnesseth, and that by name, that the same was fulfilled, as likewise, that of Iohn the forerunner of Christ, may satisfie the godly. Now that the thing ment by that name, is [Page 12] so peculiar vnto the sonne of God, that not so much as the least parte thereof, can without greeuous sacriledge, be turned ouer vnto any other: hereaster I hope it shal most clerely be declard. As for the title Christ, the writingesChrist. of the Prophetes, and Apostles doth with one consent witnesse, that it hath bene geuen vnto him by the same au­thoritie, For whatsoeuer hath bene, by the one foreshewed, and promised of the Messiah: the other sheweth eue­ry where, after his comming to haue bene performed. But to what pur­pose shoulde I rehearse these thinges beinge so wel knowne. I will onely speake a fewe words, which semeth to me, to serue to the fuller openinge of my purpose. First that the nameI of Iesus, is the proper name of theIesus the pro­per name of the sonne of God, Christ the name of his office. Sonne of God, manifested in the fleshe: as the name Iohn is the proper name of the forerunner. For in Luke it is certaine, that both these names were geuen vnto them both, by the commaundement of God, and war­ninge of the Angell. But the worde Christ, is a title of dignitie, noting his [Page 13] office, geuen as the wordes Prophet, Forerunner, Baptist, signifieth the office laid by God vpon Iohn: which thing as not vnworthie the marking, is of learned and godly Fathers oftenTertull. od [...]ersus Praxeaus. tunes noted. Tertullian, to passe ouer other, writeth against Praxaes, that the worde Christ, is rather a terme of office, then a name, and doth signifie a thing which is accidentall vnto the name. Secōdly we must vnderstand also that this title, before the comming of the sonne of God in fleshe, was without controuersie geuen vnto di­uers other: in as much as they bare the figure of him, in some part of his office. By the same reason Moyses,The title Christ geuen vnto the old kinges and Prophetes as fi­gures of Christ. Aaron, Dauid the prophets were in olde time called Christs, but he for an especiall cause was with this title ho­noured of his Father, as the head,Psal. 105. ver. 15 fountaine, and scope of all other. As touching the name of Iesu, some lear­ned men doubt, and hold not only the thing signified by the name to be pro­per altogether to this only Sonne of God by nature, but also the verie name it selfe. And albeit this contro­uersie [Page 14] may seme to be of no greate waight: yet it serueth to encrease their wickednesse, which euen sine the o­pening of this mistery, and the most cleare reuealing of the Fathers coun­saile: are not affraid to take this name vnto them selues as chieke mates with the Sonne of God. Thirdly it3 is more to be noted, that the vnbelie­uing Iewes did moue no question a­gainst Christ touchinge the name of Iesus, yea rather they yéeld it willing­ly vnto him as apeareth by the storye of the Gospell namely after Iohn. But as for the tytle of Christ, so farre of was it, that they yeelded it vnto him: that they excōmunicated from theire Sinagoges, all that gaue the same vnto him: whereof there is a plaine decrée of theirs in the 9. Cap. after Iohn. Herehence also was it,Iohn. 6. ver. 42. that they complained vnto Pilate ofIohn. 9. Cap. ver. 22. the tytle fastned to the crosse of Christ and that they besoughte him that he would not entitle him Kinge of the Iewes: wherein, as also when they denyed that they had any Kinge be­sides Cesar, they plainlye signified, [Page 15] that they withdrue that title from Christ, as Iohn flatly sheweth in theIohn. 19. ver. 22 19. Cap. And Luke acts 78. doth in this respect praise Appollo the Iewe well trained in the writtinges of the Prophetes: that he confounded the Iewes, declaringe by the scripturesAct. 18. ver. 28. that Iesus is Christ. Therfore Peter and Martha in the confessions which they made by the direction of the holy Ghost did flatlye professe him to be Christ the sonne of God: from theMat. 16. ver. 16. which no not sathan him selfe disa­gréed, yf we confider the words which are in Luke cap. 4. vers 42. TherforeIohn. 11. ver. 27. Lu. 4. cap. ver. 41. Iohn. 1. cap. 2. ver. 22. Iohn 1. Epistle cap. 2. ver. 22. pronoū ­ceth him to be Antechrist which deni­eth Iesus to be Christ. All which things while I attentiuely do consi­dee and do laye together: those that at this daye challeng to themselues the tytle of Iesuites and delighte themThe Iesuites do seeme to come nearer to Iuda­isme and Anti­christianisme, then verie Sa­than him selfe. selues with that name, seeme to haue more affinitywith Iudaisme, and Antichristianisme, then Sa­than himselfe.

CAP. III. That the Beleuers in Christ by the dire­ction of the holy Ghost were named Christians euen from the beginning of the gathering together of the Church.

IT is apparant by their writinges, that the Apostles did sette foorthe with diuers titles those that beléeued in Christ, by preaching of the Gospel: & ioyned themselues vnto his flocke, that is to saye, his Church. For it is thereby cleare, that they called them somtimes brethren, as the children ofThe beleuers in Christ, called at the beginninge by diuers names one heauēly father: so intime Saints, as much to saye, as seuered, purged, and consecrated vnto God by the holy Ghost, where with euen openly some were then endued▪ also that they were called in the beginning Disciples, as tramed vp in the [...]h [...] of Christe and taughte by the holy Ghost: it may be perce [...] by [...]er [...] plates of has sto­ry of the actes of the Apostles. AndAct. 6. ver. 1. & 2. 9. ver. ver. 1. therby likewise it is well knowne that at last they were first called Christians at Antioche: no doubte because [Page 17] they fréely professed after the example of Peter, and Martha, that Iesus wasCap. 11. ver. 26 Cap. 17. ver. 18 Act. 24. 5 Christ the sonne of God. Albeit, it may same that the same came to passe after the Philosophers guise, whome it is cleare, yea by the historie of the actes of the Apostles to haue bene deuided into sundrie Sectes, which tooke, and kept theire names, of theire Authors and the pickthanke Tertullus doth odiouslye name the profession of the Gospell, the heresie of the Naza­reans: yet are we not to doubte, but that name came from the holy Ghost, the teacher and guyde of the Church. For from the tune that it comminge forth out of the borders of Iewry, and being spredds, far and wide amongst diuers nations, began to encrease: it is euidently knowne that the compa­ny that professed the name of ChristThe faithfull called Christi­ans by the in­stincte of the holy Ghost. were commonly called by this name, aswell by an other place of the same story, in the which is shewed that King Agrippa somwhat moued with the vehemencie of Pauls speach: an­swered him, thou doest almost per­swade me to be a Christian: as also by [Page 18] the words of Peter 1. Epist. Cap. 4 wherewith he exhorteth the godly to suffer afflictions paciently. Let not a­ny of you (saith he) b [...] pumshed [...] murtherer, or a thiefe, or an euil doer, or as a busie body in other mens mat­ters, but if any man suffer as a Chri­stian,The name of a Christian hated and persecuted of the wicked at the first. let him not be ashamed, but ra­ther let him glorifie God in this be­halfe. This place of Peter doth verie plainlye declare that▪ this title was now commonly both knowne, and vsually receiued to signifie the which embraced and openl [...] professed the doctrine of the Gospell and therewith all that it was hated as wicked or ra­ther condemned: and that it did draw with it all kinde of afflictions, as the East, Northeast winde doth cloudes according to the Pr [...]erbe. For the Apostle compareth [...]th most gree­uous, and det [...]stable sinnes, as are [...]uther, theaft, wickednes [...] yea & af­terward that it became most hatefull it maye be perceiued; by the most an­cient,Athenagoras. Iustine. Tertullian. Eusebius. and best writers Athenagōr as; Iustine the Martire, Tertullian Eu­sevius, and such [...] ▪ For so at that10 [Page 19] tyme did prophane men deteste that name, and shutting theire eyes (as saith Tertullian) did so wilfully rushe and ramble to the hatred of it, that the only profession thereof was ac­compted worthy death: and the deni­all thereof a matter for the which a man was acquited and discharged▪ as if the name conteined in it a fault, and that therwith eyther it was taken on, or put of▪ Such was the blind outrage of the wicked, whom sathan the God of this world had bereaued of the eyes of their vnderstanding: which suffred them not to see the most cleere light,Athenagoras. Iustine. & to consider what Athenagor as did alledge as a most iust defence: to wit, that names were not worthye of ha­tred, but that wickednes did deserue punishmente, and that which Iustine wryteth: neither prayse, neither pu­nishment to be gotten by a name. And I woulde to God this our age did bring forth, or behold no examples of such horrible blindnes & madnesse. Thus then at those times wherein y^e doctrine of the gospel did most florish, godlesse men did think of y^e naine of a [Page 20] stian. But the godly thought farre o­therwiseTh [...] name of a Christian most comfortable & glorious to the godly. therof. Unto whom nothing was either more acceptable, either more pleasant, either more honorable then this name: for they acknowled­ged it to be inuented, and geuen vnto them by God him selfe: partly to dis­cerne, as in deede, so i [...] name, the new people, that is, the church gathered of the Gentiles: from the old, that is, the Iewish Sinagog [...]es. Partly also to store vp, & nourish faith in Christ, by renuing eftesoones by that title, the remembraunce of the benefites receaued by him. For euery one ought to thinke with him self, that he is ther­fore called a christian, because he is in­graffed into Christ, as a bough into the body of the tree, or as a member vnto the body, and so to be made par­taker of the sappe, and life thereof: or to be indued with the spirite of Christ, and withal to be admitted into the fe­lowshipThe cause why the godly are named Christi­ans. of his benefites. For there is no other word which doth effectually expresse that most straite coniunction which is set foorth by the goodly alle­gorie of mariage: and by the which [Page 21] we are sayd to be, and to beleeue thatEphe. 5. 29. 30. 32 we are flesh of his flesh, and bone of his bones. Doth there not as soone as we heare this sweete name, that which Peter and Iohn haue recorded1. Pet. 2. 5 Apoc. 1. 6 Psal. 133. 2 come to our minde, that we are made kinges and Priestes, or that wee are made a kingly priesthode to offer vp spirituall sacrifices? What shal I say? this word is as it were, a certain my­sterie to all that are but meanlye in­formed in the Apostles doctrine, vnto whose eares it soundeth that, which, that holy anoynting whereof menti­on is made out of the olde Testament Psal. 133. did in times past set before the eyes of the godly. For God, who is both good and true, doth neuer de­ceaue them that put their truste in him, hee would haue his moste deare Sonne honoured with the tytle of Christ, and the same not emptye or vaine: but such as the thinge it selfe should agree with all, for he anoynted him with the oyle of gladnes, as wit­nesseth the prophet Dauid, aboue his felowes. Therfore he anointed them with the same oyle, to witte, the holye [Page 22] Ghost: although beneath him, being the chiefe, & the first be gotten. Where­fore as many as clea [...]e vnto him w^t a true faith, doe perceiue that it is no bare and vaine name: but persuade them selues, that they are admitted as well into the felowship, yea, & the pos­session of the thing▪ that is, the giftes of the holy Ghost, as of the name. Ue­relyThe title of a christian no vayne, but a most effectuall title. Psal. 105. ver. 15 Hierome. Esay. cap. 65 ver. 15. it is a title both honourable and profitable, as they know and perceue which are not ignorant of the diuine misteries. I pray you how not onely honorable, but also profitable & com­fortable, is that speech of God, touche not my anoynted? Doth not God e­uidently declare that they are deare vnto him, and that he is carefull for them, whom he doth vouchsafe of, and honour with this name? Truely Hie­rom thinketh it to be that name, wherby God promiseth by Esay, Cap. 65. that he will call his seruantes, that is, the faithfull, that in the steade of those diuine titles, Iacob, Iudah, Israel, Ephraim, Ioseph, they should be cal­led of Christ, the christi [...] people. How much so euer then this title hath bin, [Page 23] either contemned, or hated of profane men, yet hath it worthely on the other side, bene had in great honour of theThe godly pre­ferre the title of a Christian, be­fore al worldly title [...]. Hier▪ ad Furiam. godly, and preferred before all other wordlye titles, be they neuer so glitte­ring and glorious.

Hierome writing to Furia, and making mention of her father, doubteth not to adde, that he did more honoure him in that respect, that be was a chri­stian, then that he had bene a Consul,Christiās ought in deede to be such as they are in title. or Senator of Rome. Neuertheles, wee must remember that this is then true, when we are in deede the same that we are called. And as they are ve­ry fonde (to say no more) which enti­tle them selues most Christian, & will so be called: notwithstāding they haue in them no godlinesse aunswearable to the name: so they are farre decey­ued, which eyther are ashamed, or weary of this name: if they beleue that they are partakers of the thinge signi­fied.

CAP. IIII. That all they are ignorant of Christ, & departe from him, which chalenge vn­to themselues any other title in Reli­gion, then the Christian.

PAule in the very beginning of the1. Cor. 1. vers. 12. Schismes and Sectes in the Church of the Corinthians in Paules [...]ime, which he sharp­ly reproueth. first Epistle which he wrote vnto the Corinthians, complayneth verye gree [...]ously, & sharply inueieth against thē which straight vpō his departure from the church, had sowen certaine seedes of discention and scismes: while some addicted themselues to other te­chers, and professed themselues to be their scholers, whom they esteemed a­boue others, and whom they chieflye loued, and folowed: in so much that they tooke vpon them their names, & blased them out with the full of the mouth, as the prouerbe goeth. Out ofProfitable doc­trine may be ga­thered out of this reprehen­sion of Paule. which so sharp and earnest complaint of the Apostle, a man may gather and learne diuers and profitable thinges. First, we sée Sathan the sworne ene­mie of Christ & his church, to be most busily bent, so soone as any companye [Page 25] is gathered together vnder the name & banner of Christ, to trouble, deuide, sunder and scatter it. Verely it is mostSatan readie to set vp his Syna­gogue where Christ hath his Church. fitly & most truely said, as sone as this enemie perceyueth that there is any church set vp in his name, that he byl­deth neare thereunto a chappel to him selfe, to worke the ouerthrow thereof.

Secondly, we learne how tender a thing the vnitie and consente of the church in Christ is, and how easilye it is shaken and dissolued, if once any chinke be made: and this enemie get in by neuer so litle a creuice, he sodēly breaketh the whole lincking together thereof. Those therfore, which wishThe vnitie of the Church ea­sily broken. well vnto the church, and the safegard thereof, ought chiefly to take care that they kéepe the band of vnitie, and to maintaine it vnbroken: which oughtThe vnitie of the Church ought carefully to be preserued. to be the common endeuour of al men as of them that are caryed in one ship that there be no entrance for the wa­ter thereinto.

Lastly, to passe ouer many other thinges which this plentifull and godly place of the Apostle doth offer. It is euidently perceaued by the reasons [Page 26] which he bringeth, and vttereth with great vehemencie: that they which cleaue not wholy vnto Christ, & depēdThey that stick not wholy to Christ, deuide him and deceue themselues. not altogether of him, but are caryed with affection els where, and doe glo­rie as the Apostle him selfe saith in men, doe deuide him and breake their promise made vnto him: and moreo­uer doe cut of themselues from him, and therewithall he cleerely sheweth, euen by the things which he chargeth them with, to their shame, for at­tempting thereof: that they knew ne­ther fully, neither rightly, Christ cru­cified, notwithstāding they were bap­tised in his name. But in stead of ve­ry Christ, to speake plainly, that they had deuised vnto themselues a certain shadow, and a very image or idole of him. Which thing not onely to haue happened vnto them, hee shall easelye perceiue, who so hardly wayeth those beginninges, with the proceedinges, euen vntill our time, and shall com­pare with a iudgement voyde of all preiudice, the first and latter together, those thinges that the Apostle did be­fore hand write of in bot▪ his Epistles [Page 27] vnto Timethie, touching the latter times, doth most plainly witnes, that the Apostle did euen then forsee whatThe Apostle foresaw what Sathan went a­bout by these his first attēpts to bring to pas at last to the ru­ine of y^e church. the aduersary of Christ did goe about in that his first onset: he saw that hee layd the foundation of a mighty buyl­ding, to the ouerthrow of the church of Christ: he marked how he was, as it were, great w^t monstruous & strange birthes, which at length he woulde bringe forth to the destructiō of many. Herehence commeth that his zeal, and so great earnestnes of spéech against them that did further & helpe forwarde with their endeuoures, this naughtie buylder. And I pray you, what a huge heape of Sodismes, and by goings did follow those small beginninges? And I pray you how great an increase did springe vp of that litle seede? To com­pare these thing [...]s together, is not on­ly to match smal thinges with greate, but also the least with the greatest, to be short, it is to match a flye with an Elephant. But to the intent all menSathans suttle beginnings, and proceedings in vnderminig the church of Christ. may somwhat better iudge of the matter, let vs a while consider the sleight and cunning of this deceiuer Sathan. [Page 28] Let vs beholde, as it were through a window, what hath bene his begin­ninges, and his procéedinges, when he purposed to weaue this long web, to wit, when he once determined with him selfe either to ouerthrow or shake the kingdome of Christ, which against his will he saw cōtinually to encrease: he woulde craftely begin with small beginninges, that hys craft might not easily be espyed.

Moreouer, he woue his web suttle­ly,Satan began with small be­ginnings to hide his intent. Satan made his way vnder the pretence of rare holines and godlines. vnder the colour and shew of godli­nes. For this deceauer knew that re­ligion could not be more sharplye as­saulted, then vnder the visor of religiō. He knew that the desire of honest so­litarines, hatred of the world, or (as Iohn descrybeth it) of the things that are in the world, made a goodly shew in mennes eyes: that secrete places gaue great oportunitie to the reading and meditation of holy Scripture, to continuall prayers, and the endeuour of all kinde of good works. All which things seme to geue a taste as it were of the heauenly and euerlastinge life. With this pretence of religion de­parting [Page 29] into solitarines, men began toThe simplicitie and puritie of the Gospell for­saken. departe from the simplicitie, and ther­withall the puritie of christian religiō. The way was forsaken which Christ and his Apostles by worde and déede set forth. And the eyes of many being bewitched with these sleightes of Sa­than, and their mindes being mooued with noueltie, (such is mans vanitie and curiositie) they suffred themselues wholy to be ouertaken, and possessed of the enemie of true godlines. For after he had once made his way, vn­der this goodly cloake, to change, and innouate thinges, he so procéeded inThe procee­dings of Satan in corrupting the Gospel more and more. changing, innouating, and adding to, that at last he lefte nothing of the olde trade, and made all thinges new: the thing it selfe sheweth how true that common saying is, A little error at the beginning, proueth to be greate in the end. Because these beginnings were not stopped, and such remedy was not applyed as Paul vsed in the church of Corinth: this pestilent disease ouer­ran welnere y^e whole church of Christ For y^e enemy so by litle & litle brought in, and set out to lyking, his darcknes, [Page 30] that is to say, his deuyses: that not only he darckned, but also welneare 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 Sonne of God would haue to be verie fewe in number, but in sig­nification, (as Augustine well wry­teth) most effectuall: Good God whoThe Church of Christ loaden with Iewish and Heathenish ce­remonies. is able to declare with howe manye, and what supplies hath this deceauer loden and ouerwhelmed them? Most euident truely it is, and can not be de­nied, but those that are obstinately lewde, that they haue bin so as it were by litle and litle encreased, and heaped vp, some being partly borowed of the Iewes, by fond imitation: and partly receiued of prophane Gentiles, inso­much that the state of the olde Iewes in this behalfe is more tollerable then of the newe Christians. And the trueChristian religi­on became ra­ther Heathenish then Christian. worship which Christ with his owne mouth had taught, and the Apostles both by voice deliuered vnto y^e church, and lefte in writing to the postoritie, [Page 31] (these two partes as I haue saide be­ing corrupted) did so wholye deraye: that it seemed rather to be called Hea­thenish then Christian. At length chri­stianitie thus being vtterly ouerthro­wen, mē sel so to lothe the very name, so that many began to bée ashamed, and weary thereof, and other titles were sought out from the names of men, being partly vngodly, partly ob­scure, and to say nothing bitterly, foo­lishe. Therfore this marueilous prac­tiserThe name of a Christian loa­thed, and the names of men receiued. Sathan hath by his subtleties brought to passe that Christ should be banished out of his owne kingdome: should be a stranger in his own house: and shoulde be withdrawen and quite taken away from their eyes, eares, and mindes whiche pretended them­selues to fight vnder his banner. ForChrist by these practises made a stranger in his owne kingdom. they that were baptized in the name of Christ: & had made promise vnto him, woulde neuer either take vnto themselues, either suffer themselues to be called by the names either of An­gels, or men, or any other thing were it of neuer so great value: if they had truly knowne him to whom they had [Page 32] addicted themselues: and if they had rightly vnderstood what he required of them, and had couenanted with them: or what they had promised vnto him. For it coulde not haue come to passe, that they shoulde haue ioyned them­selues vnto any other, vnlesse first they had departed from him. Ue­rely this may thereby be plainly per­ceiued, which is writter of some aun­cient writers: that the Emperour Ty­beriusTertul. in Apo. August. de ci [...]t. dei. did in time past, referre to the iudgement of the Senate, whether Christ were to be placed amongst the nomber of their Gods: vnto whome the Senate woulde not consent, for that cause, that Christ woulde be ho­noured alone. For the Senate castly perceiued that they were to let goe all their other Gods, whom they had re­ceiued, if they shoulde receiue him. Which reason if the Romishe churchThe Heathenish Romaines may teach the Ro­mish Church to worship Christ alone. had diligently wayed, it woulde neuer haue entertained suche a company of Mediators, as it doeth nowe. For it would lightly perceiue, that it coulde not holde Christ together with them. For christian religion acknowledgeth [Page 33] and worshippeth as one God, so one Mediator, and doth adorne or honour with the onely christian name all those that worship him.

CAP. v. That this newe Sect by the verie name drawne from Iesus doeth shewe it selfe giltie of noueltie, Schisme, and Sacri­ledge.

DIuers thinges haue heretofore of some bene written touching the originall, the reason, and sundry allu­sions of the name Iesuite, whiche I néede not to repeate. What I thinke I will vtter simply, and without ca­uils. For to iest, much lesse to cauil, it liketh me not in so earnest a matter. I will easily graunt vnto the deuisers thereof, that they haue deriued it, from the name of Iesus after the same ma­ner, by which sometimes they y^t canie of Israel were called Israelites: and at this day they are called Ioanites, and Iacobites whiche will be called, and thought to be followers of Iohn and Iames. For the knot we nowe seeke, lyeth not in that thing. For we [Page 34] are in hande nowe not with the pro­pertie of the worde, but with the truth and godlines of the Iesuites professi­on. First as I doe like very well that these newe fellowes (that I may notThe Iesuites wherein to be liked in taking their names of Iesus, & wher­in not. defraude them of their praise) by this name fained of themselues, doe plain­ly signifie that they doe reprooue, and condemne the authours of former Sectes which gaue them names, ta­ken from mens names (by whiche thing it is manifest that they spread a­broad no small séedes of S [...]ismes and superstitions, and doe call them backe to Iesus Christ as the onely fountain and head (from whome those names do testifie that they haue fallen away, and haue digged to themselues pittes that can holde no water,) so I cannot but much mislike, yea and sharply re­prooue their rashnesse and boldnesse, that forsaking the common title of all christians, nowe alreadie heretofore receiued, whose authour, to haue bene the holy Ghost, & which to haue bene alwayes had in reuerence with our godly forefathers, it hath bene alreadie declared: they dare fame, and vpon [Page 35] their owne heades, take vnto them­selues an other, hitherto vnheard of, and nothing agréeing with them, and which is ioyned with no small reproch of Christ the Sauiour of all the faith­full. Euerie man knoweth that the name of Iesuites is newe. Now thatNoueltie in re­ligion to be a­uoided. noueltie as in all other things, so espe­cially in the cause of religion, is great­ly to be auoided, all the godly and lear­ned doe well warne vs, which thing the Apostles, by their example haue approoued. For when the doctrine of the Gospell was at the first slaunde­red by the enemies, with the name of Noueltie, we plainly perceiue by their writings: that they, especially Paule did diligentlyendeuour to shake of this slaunder. And in suche why shoulde newe names be deuised, but to signi­fie newe thinges? it is not misliked of the learned, that newe names, be de­uised for newe thinges. For that doeth Hierome in the first Epistle to the Ga­lathians,Hier. in 1. Cap. ad Gala [...]us. maintaine against certaine froward, and deintie men, but he then thinketh it lawfull to be done, when ei­ther profite, either necessitie doeth ex­hort [Page 36] or rather force them thereunto. But where as these of this fellowship,When it is law­full to inuent newe names to newe things. will séeme for that purpose, to haue flockt together, and to haue come forth into the worlde, that they might re­store the auncient godlines: what ey­ther profite could leade, or necessitie force them to deuise this name? First1 of all by that newe name they promise an other thing then they perfourme, and so it commeth to passe that they themselues are cōtrarie to themselues. Secondly, howe agreeth this newe2 name with the auncient doctrine, and religion? Truely no more then a péeceMath. 9. vers. 16 of newe or rawe, and vndressed cloth, with an olde garment, as Christ saith. For what is this newe title but a cer­taine marke engrauen in then fore­head, which warneth all men, and clearely pronounceth, that there is no­thing els but that which is newe, and lately deuised to be looked for of these vpstartes or newe fellowes. Paule1. Tim. Cap. 6. vers. 20. not without cause warneth his schol­ler Tymothie whom hée entirely lo­ued [...]. as his naturall sonne, the 1. Epi­stle, Cap. 6. verse 20. That he would [Page 37] abhorre newe tearmes, although I knowe other doe reade vaine tang­linges of wordes. For it skilleth litle, which way we reade: séeing there is verie great affinitie betwéene y^e things signified, and the wordes. Verely new thinges are often also vaine. Luke no­teth in the Athenians. Actes 17. TheActs 17. vers. 21 desire of noueltie and vanitie to bee thinges that goe alwayes together. And surely it was verie wise counsell that he gaue, who when his friend said vnto him, he had some newe thing, an­swered, I had rather haue some profi­table and auaileable thing.

Furthermore this late sect vnderta­keth either to set forth, the doctrine and religion of the Prophetes, and Apo­stles: either some other contrarie ther­vnto. If it professe that it bringeth the same, what fondnesse 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 contrarie, there is no cause why it should be offended with vs, if we bid it to be gone with his forgeries, and pronounce it to be accursed: séeing the [Page 38] Apostle of Christ, Gal. the first willethGal. 1. vers. 28. vs to doe the same, yea against an An­gell of heauen. For as Christ is sayde to haue made newe all things, and the world it selfe with his first comming: so before his returne againe, the doc­trine of the Apostles promiseth, or wil­leth vs to looke for no newe change in this respect. Let vs also sée, whetherThe Iesuires newe name a marke of Schys­me. this newly deuised name, doe not ma­nifestly marke in the forhead with the print of Schisme this newe sect? For God who is moste desirous of peace, concord and vnitie, hath endeuoured to commend the same by all maner of meanes vnto his Church: as the place of Paule to the Ephesians, 4. Chap­terEphes. 4. vers. 3. 45. doeth most plainly teach. For those whom he had chosen before the foun­dations of the world, in his most deare Sonne, he would gather together at his appointed time béeing scattered through the whole worlde, and assem­ble them vnto him, his first begotten Sonne, as the Captaine, and shep­heard of all: and couple them as mem­bers of one bodie vnto their head. Hée commaunded nothing so diligently as [Page 39] vnitie, which he hath established with a fellowship of all thinges amongest them, whiche appertaine vnto godli­nesse: as with the word, faith, the Sa­cramentes, the spirite, and such lyke: in the which, as the Apostle witnes­seth, there is no difference betwéene the Iewe, and the Gréeke, the wise and the ignorant, the maister and the seruant, man and woman, but all are one, that is one Christ. And who so seeth not herehense, that it came to passe by the wil and counsell of this fa­ther: that all were called by the onely name of Christians, euen from the be­ginning of this assembling together by the preaching of the Gospell? There­fore it is plaine, that this name is as it were a certaine othe, and band of that vnitie: which he vtterly breaketh, and looseth, that taketh to him selfe any o­ther, vnder whatsoeuer pretence hée doeth it: which thing also the place be­fore cited out of the first Epistle and1. Cor. 1. verse. 12. 13. first Chapter to the Corinthians, ma­nifestly teacheth.

Moreouer in this common name, besides the pledge of brotherhode, and [Page 40] admonishing vs of naturall loue, it appeareth that there is also contained a profession in religion: to deuise ther­fore any other without necessitie, is it not a certaine kinde of denyall, and forsaking? There is extant in Grati­ans decrées 11. Cause. and 3. Quest.Gra. d [...]o. can. 11. Quest. 3. ex Au­gust. in Io. tract. 1 a sentence taken out of Augustine vp­on Iohn the 1. treatise, which sheweth that he that denyeth himselfe to bee a Christian, is conuicted to haue denyed Christ. What shall I say, that those of this felowship will séeme for that cause to haue bin assembled, that they might gather, and ioyne together o­thers, and to separate themselues. If this be their purpose, as they beare in hand, why doe they not first in them­selues shew a token of vnitie, and not hauing neyther author nor cause, by euill and hurtfull example, further di­uision and breaking asunder. Why doe they by deuiding, ouerthrow that which hath beene ordeyned by the au­thoritie of our master Christ, and is confirmed by the consent and example of all the godly antiquitie? I remem­berThe Sorbonists ridiculous ar­ticles. when as our masters the Sorbo­nistes [Page 41] were once very careful and cir­cumspect on euery side to prouide, not for the common good of Christendome, but for their own bellie and authority: did publish articles (for so these Pro­phets forsooth did call those oracles, to witte, their determinations & decrees set forth against them whom they call Lutheranes) In one of the which, the last sauing one to my remembrance, it was flatly forbidden, that any man in teaching should vtter Christ seue­rally from Iesus. Which decrée were it neuer so foolish, was vrged so strait­ly, that I being accused by four Fran­ciscanThe Authors danger for na­ming Christ without Iesus. Fryers, and hauing the bishop of Claremount the chiefe Patrone of the Iesuites, plaintiffe againste mee, was constrayned with danger of my life, to answere at the bar, before Pe­ter Lizet, that worthy presidente for­sooth, a litle before hee was made of President, Abbot. Neuertheles we sée Peter and Martha in their confessiōs, and Paule euery where in his Epi­stles, to haue offended against that ar­ticle▪ without any cōtrolemēt. I mar­nel therfore that these worthy watch­men, [Page 42] doe not rather bende their light­nings against these of this felowship: which contrarie to the oracle and de­cree of the holy Ghost, and the auncy­ent custome of the church, call them­selues Iesuites, rather then Christiās.Why the Iesu­ites and Sorbo­nistes doe shun the name of Christ. But perhaps betweene these two or­ders of these good men, there is this agréement, that they being niece, and deyntie, doe shun the crosse of Christ: which we perceaue to haue beene in times past, ioyned with the profession of the christian name: But wee reade not any where that I know, that the name of Iesus carryed with it anye such thing.

Lastly, the deuisers and vsurpers of this new name, cannot auoyd the of­fenceThe Iesuites sa­criledge and prophanation of the name of Iesus. of sacriledge, and prophanation of the name of Iesu. For it hath bene declared, that the same was geuen by the commandement of the heauenlye Father, to the sonne of God, manyfe­sted in flesh, as proper vnto him only, and noting a very great misterye be­longing vnto his person. With whatObiection. boldnes then, with what forhead, yea, with what conscience do [...] they cha­lenge [Page 43] it vnto them, and vnseale that which God hath sealed vp, make com­mon that which is proper, & defile that which is holy? But peraduenture they will say, that they haue deuysed and taken that name, to signifie and to professe by the name, that they are wor­shippers of Iesu: that is, to beleeue in him, to trust in him, and to seeke for all their saluation of him. I answere,Answere. what, not only curiositie and vanitie, but also what wrong is it for a few to challenge to themselues that which is common to all the godly, and is con­teyned vnder the name of a Christiā, and is intimated by the reuelation of the heauenly Spirite: and for y^• cause vpon priuate authoritie, to inuent and chuse to thēselues a new title: should not this in prophane thinges be ac­counted theafte? why then in holye thinges should it not be counted sa­criledge? If this new order pretende any priuiledge or prerogatiue, let itThe Iesuites haue no priui­ledge aboue o­ther Christians, to take vpon them the name of Iesus bring forth a true and very Apostolike charter: that is, brought not from the courte of Rome, but from the court of heauen: and let it delyuer it to be ex­amined [Page 44] and scanned of al that hath to do therewith, as euery one hath. Now if it please them to take this their new title not passiuely, but actiuely, that is, to speake plaine, not for such as are sa­ued, but are Sauioures, as which pro­fesseWhat the Iesu­ites doe meane by their name. that they bring helpe to those that otherwise being in heauy, and as it were in desperate case, are like to pea­rish, as we reade, that God in times past, raysed vp, and sent sauioures, or deliuerers to his people of Israel, op­pressedIudg, 3. 15 with their enemies, they goe, as the prouerbe hath, from the lyme­house, into the colehouse: that is, fromWhether the Iesuites be Saui­ours or no. one ill defence to another. Neuerthe­lesse, the lately inuented description of this name, and which of some is set before their wrytinges, to qualifie the hardnesse and absurditie thereof, as far as I coniecture: to wit, the societie of Iesus séemeth to come neare to this interpretation: as though Iesus had lately chosen thē to be his colleagues,How the Iesu­ites be felowes of Iesus. and fellow companions, to help wret­ched men. I demaunde againe of them a sure testimony, and authenti­call instrumente or wrytinge of this [Page 45] their choyce, otherwise it will be obie­cted vnto them, and that not without cause, that they haue taken this honor to themselues, which the Apostle heb.Heb. 5. 5. 5. denyeth to haue bene done of Christ himselfe.

Now the holy scripture witnesseth, that this is the parte of theeues, rob­bers and woolues. Again, it is no sin­gle▪ Iohn. 10. 8. A manifolde impietie to be felow therein with Christ, wherein he will haue no felow. but manifolde wickednesse, for a man to professe himself a felow of Ie­sus in that poynte, which the doctrine of the Apostles, doe witnes to be so his owne, that hee will suffer no felowe therein to be ioyned with him: for he alone bringeth and geueth saluation. As many as haue it, muste néedes haue receaued it at his handes: and he that receaueth it from him, recea­ueth it for him selfe, not for another. In this behalf he accepteth no vicars, or none in steade of other, much lesse desireth them. For faith, the only fitte and meete instrument to obtaine sal­uation, reacheth vnto him alone, andThe founders of popish sectes iniurious to Christ the only foundation. 1. Cor. 3. 11 therefore I sayd, that the former sectes were worthely condemned of this lat­ter secte, in that respecte, that they tur­ned [Page 46] ouer vnto their fathers, or foun­ders,The founders of popish sectes iniurious to Christ the only foundation. 1. Cor. 3. 11 that which the heauenly father would haue to belong only to Christ. But if this new faction thinketh as I haue now sayd, it sinneth more grée­uously then all the other: which ge­ueth that to euery member of their fa­ctiō, which they ascribe only vnto their founders, for so they call their fathers, which know not the onely and com­mon foundation. Notwithstanding, least I should séeme to consider other mennes words either too hardly either maliciously, I will folow the interpre­tation, which is both most gentlest, and also draweth with it fewer incon­ueniences: to wit, that they professe this only, that they haue felowshippe with Iesus, to the intent they may obteyne saluation of him, which the holy Scripture promiseth to all that beléeue in him. Whether they say this truely or [...]al [...]y, and worthely hope for it, i [...] cannot more certainly be knowē, then by the matter it false. Let vs therefore now entreate therof, and examine the same as it deserueth.

CAP. VI. That without the felowship of Iesu, there remayneth no hope of saluation.

I Truste that they with whome I deale, wil not deny, but that a man must otherwise reason against them, which openly professe themselues to be enemies of the name of Christ, and christian Religion: then with them which will séeme to be called, not only mainteyners and defenders, but also restorers and delyuerers thereof, therfore I will be cōtent at this time with the only example of Paule, in steade of many argumentes, to prooue the matter. For it is most plainly percey­uedAct. 13. 14 15. 17. 18 by the Actes of the Apostles, that this most skilfull disputer, did other­wise handle the cause of Christ with the Iewes, then 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 vpholders (forsooth) of true Religion, out of these onelye principles, & poyntes of this doctrine, [Page 48] which are common to both partes, and granted, and receiued of all men. First I doubt not, but the Authours, and Patrones of this new sellowship, hold for a true and vndoubted ground, that which in the second chapiter hath bene rehearsed out of the Euangelists Ma­thew, and Luke, touching the name of Iesus, and the reason thereof giuen by the Angell. It remaineth therefore, that I shewe the thing both conteined in the name, and vttered in the reason layde downe, not only to agrée with the name, but also, to belong onely to this person, no lesse then the name it selfe. Peter being fill of the holie Ghost, as Luke the fourth of the ActsActs. 4. verse 10. 12. writeth, was a most faithfull witnes, and best expounder of those wordes: when being demaunded of the coun­sell of the high Bishops of the Iewes, a reason of the myracle wrought, and the benefite bestowed vpon the lame man: did no lesse plainly declare, then constantly confesse, that it was all done by the name of Iesu: whom they had crucified, but God had raised from the dead: adding with all▪ that salua­tion [Page 49] is so offered and geuen through this man: that he denyeth the same, may be giuen by any man vnder hea­uen. What could be sayd more pithe­ly and expresly. The vniuersall nega­tiue cutteth of all occasion of cauilling, or quarrelling, ioyned twise to that so waightie an affirmation.

The selfe same doth Paule almosteRom. 5. 17. 18. 19 1. Cor. 15. 21. 22 euerye where in his Epistles make good: and doth also in some places set foorth with a very proper contrarietie of a twofolde Adam or man. Hee set­teth these fathers one against another, as two contrary fountaines, which beget two contrary ofsprings: to wit, him whom he nameth olde & earthlye, those that are infected and altogetherAdam & Christ compared to­gether as two contraries, with their effectes. defiled with sinne, and therfore are in danger of the wrath of God, and euer­lasting death: The other, which on y^e contrarie side he calleth new, and hea­uenly, those that be garnished with righteousnesse, and foreappoynted to euerlastinge and happy life. For as children doe ech of them retaine the nature and propertie of their parents, so whatsoeuer belōgeth to the fathers, [Page 50] commeth at length also to the chil­dren, for as destruction, and euerla­sting death is the iust rewarde of sin: so saluation, and a blessed life, is by the goodnes of God, annesed vnto righteousnes.Rom. 6. 23 Wherefore, euen as whoso­euer is borne of that first man, for as much as he bringeth with him origi­nall sinne, cannot auoyde the punish­ment of euerlasting damnation: wher by it commeth to passe, that as one well saith, euery man is first condem­ned before he be borne: so, for as much as none, but those that beinge elected, adopted, and borne a new of the hea­uenly father: are iustified, or made righteous in the latter man, to witte, Christ. It is meete also that those on­ly be made partakers of euerlastingeIohn. 5. 3 saluation, which thing Christ himselfe most clearely witnesseth. As, saith he, the Father hath life in himselfe, so likewise hath he geuen to the Sonne, to haue life in him selfe: and for that ende, as in another place hee addeth, that he that beléeueth in him, shoulde not pearish, but haue euerlasting life. Wherunto agree those things, which [Page 51] Mathew and Luke doe write, that he saide of his comming into this world. The sonne of man (saith he) came toMat. 18. 11 Luke. 19. 10 séek, and to saue that which was lost. Therefore without▪ him there is no­thingWithout Christ there is no life, nor saluation. els but death and destruction, and in him alone is life and saluation, and into him must all those be ingraf­fed, which will receaue life of him, and they must put on him, as many as de­sire to haue their filthines couered and wiped away: which thing is moste plainly shewed of Iohn also the first Epistle, and fist chapter. This is the testimonie of God, that he hath geuen1. Ioh. 5. 11. 12. vs life euerlasting, and this life is in his sonne. He that hath the sonne hath life, he that hath not the sonne, hath not life. Christ also himselfe hath so de­paintedIohn. 15. 1. 2. 3. 4. 5. 6. and expressed it, in that proper allegorie of the vine and the braunch, that euerye man may easelye per­ceyue it.

And hetherunto doth plainlye be­long, that the Apostles call him in some places, the sauiour of the world. Now this title in Gréeke, as it very well agreeth with the Hebrue name [Page 52] name, whereof I haue spoken before, so is it so great (if we beléeue Cicero, a fitte witnesse herein) that it cannot be vttered and expressed with one latine worde. For it noteth him that brin­geth health, or saluation. Neither for­ceth it that this title is geuen somtime to the father, and is also yeelded vnto men, as to the Iudges of the old peo­ple,Rom. 11. 14. 1. Tim. 4. 16 and the ministers of Gods word. Rom. 11. and 1. Tim. 4. For that which draweth nothing eyther from the office or honour of Christ, but ra­ther streyneth that which hath beene sayde hereof. For it is manyfest, that the Father, as the chiefest fountayne of saluation, from whom all saluation floweth vnto the Sonne, and is as it were committed vnto him, of veryeHow men are called sauiours in the Sctip­tu [...]es. good right is called a Sauiour. But as touching men, this honour is for no other cause geuen vnto them, then for that they are chosen and appoynted by our Sauiour Christ, that he might distribute and poure abroade vpon o­thers, by them as his in strumentes, that power of sauing which he hath of his own, and resting in himself, which [Page 35] thing the author of the Epistle to the Heb. 2 Chap. séemeth vnto me veryeHeb. 2. 10 fitly to haue noted and layd downe in naming him the Prince of our salua­tion. Now that which this wryter v­sing a manner of spéech which the He­brues are acquainted with, doth signi­fie as it were with one word. We reade that Peter Act. 5 ver. 31. did partAct. 5. 31 in two, when he had mainteyned this cause before the high Priestes of the Iewes. Him hath God lifte vp with his right hand, to be a Prince and Sa­uiour, and so foorth.

By these most sure groundes (for to alleadge any more it is néedelesse) I thinke that doth sufficiently appear, which I purposed to declare: that without the felowship of Christ, there re­mayneth no hope of saluation vnto a­ny man. Wherby it is euidently pro­ued, that they are vtterly deceiued, and erre very farre, which séeke elswhere, or otherwise, saluation. Wherefore I neyther must, neyther will reprooue this new order of Friers, if they speak in earnest, and beléeue that they see [...]e saluation in Iesu, and bee willinge to [Page 54] draw it thence, as from a continuall welspring: but I accounte it a very vnreasonable thing, for a man to goe about to drawe all that to himselfe a­lone, and to challenge it as his owne, which is common with him to al mē, of what state and condition soeuer they be: and therewithall, that they are fowly deceyued, if they thinke it cannot be had without that kinde of life, which they haue newly deuysed vnto them selues.

Lastly, I take them to be very far deceyued in this, that they take ano­therNo other way to obtayne sal­uation, then that which Christ hath de­liuered. way to obteyne saluation of Ie­sus, then he himselfe hath layd downe and declared.

CAP. VII. That to the intent true felowship be had with Iesus, the way that he hath de­clared is to be followed.

IT is the part of a trustye and wise Phisition, not only to shew the sick person a fitte and wholesome medi­cine, but also diligently to delyuer the [Page 55] maner, and how to receaue the same: especially if he perceiue he hath to doe with one that is vnskilfull, and igno­rant of Phisicke. For as it is an easie matter herein to misse, so it is well knowen, to be very dangerous, and dayly experience prooueth the same. Therfore the holy Ghost to the intent he might performe the parte of a true teacher, and most faithfull Phisition vnto the elect, and sufficiently prouide for their saluation: vnderstandinge well how great, not only the vanitie▪ but also the blindnes of mannes mind is, especially in seking, and prouiding for their own saluation, thought it not sufficient to set foorth and poynte out, a true, sure, and necessarye medi­cine: but also thought good to declare plainly and largely how the same is to be vsed. Wherfore it behoueth al those that are in déede desirous of their own saluation, to resolue with themselues that not only the remedy against sin,Christ the only way to God, all other are by­wayes. which the heauenly Father doth offer in Christ, is to be unbraced of them: [...]t that therewithall they must in e­uery poynt folow the way to receyue [Page 56] the same which he hath layde downe. For they are very much deceiued, and altogether erre, which imagine other wayes and meanes, or being deuysed of others, séeme they neuer so plausi­ble and playne, accepte of the same. Certainlye they tyre themselues in vayne, which runne out of the way, and as he sayd, it is better to haste in the way, then to runne space out ofAugustine. the way: for it is so farre of, that they should euer come vnto the true ende, that in steade of saluation, they pro­cure to themselues grieuous destru­ction.

The holie Ghost doeth most plainlyNo man com­meth to Christ of himselfe, but called by God, and moued by his Spirite. teach, and that not in one place, that the father is knowne of no man, and that no man commeth vnto him, but by the teaching, and leading of the sonne: who not without cause calleth him selfe as the life, and trueth, so the way also thereunto. For so the same spirit teacheth, that no mar comineth, or is receiued into the fellowship, or communion of the sonne, but by the motion, and leading of the Father.Mat. 11. 27 God is faithfull (saieth Paule to the [Page 57] Corinthians) by whom you are calledIo. 1. verse. 4. into the fellowship of his sonne Iesus Christ our Lorde. Herehence it ap­peareth,Io. 14. vers. 6. that there is no comming to this fellowship for any man, but by the Fathers calling. And it is not1. Cor. 1. verse 9. méete that any should be called, but hée that heareth his voice, and foloweth it: that is to say, that heareth him spea­king, and obeyeth his counsell, and goeth after him, being guided, as it were, by his hand. Which thing Iohn1. Io. 1. vers. 1. 2. 3. doeth plainly shewe, in the beginning of his Epistle, teaching that he decla­reth to the Church, that which he had séene, and heard, that they might haue fellowship not onely amonge them­selues, but also with the Father and with his Sonne Iesus Christ. TheGod salleth vs by the voice of the Gospell, vn­to Christ, and by no other way. voyce therefore of the Gospell is the way, whereby we haue enterance vn­to this holie and healthfull fellowship. By it the Father calleth those, whom he hath giuen vnto his Sonne, before the foundation of the world was laid: and bringeth, and assembleth them vn­to their shepheard. And that voyce of the Father soundinge▪ clearely from [Page 58] heauen, conteineth the effect of the hea­uenly voice: This is my welbeloued Sonne, in whom I am well pleased, heare him. By these fewe wordes, butMat. 17. 5. verie significant, hee noteth both the end, and sheweth the way. For the end or scope, vnto the which wée must leauell, as it were, with both eyes, ought to be that deare Sonne vnto his Father, in whom onely he is so appea­sed: that he is offended, with all those, whom he doth not reconcile vnto him. The way whereby we must goe, is euen his voice, and word whereunto we must altogether giue eare. There­fore Christ the guide, the waie and end, of our saluation. this Sonne alone, and no other, is both the way, the end and the Guyde. For so those demonstratiue spéeches are to be taken, that we vnderstande him to be seuered from all others, and all others to be excluded from that of­fice, and honour. Whosoeuer ende­uoureth by any other way to come to the end, hée looseth his labour. For all the sharpnes of mans wit is so dull in this point as a bruite beast. Whatso­euer men either thinke, or determine of this matter, are errours, and wan­deringes [Page 59] from the way, not paths, not furtherances, but hinderances thereto. Haue not this bene plainly enough set foorth in times past by the Prophetes, whiles they so often oppose the wayes of men, to the wayes of God, as cleane contrarie one to the other? For this time, one place of Esay the 55. Chap­ter, verse 8. shall suffice. He bringeth in God, speaking to Israel in theseEsa. 55. Cap. verse 8. wordes. My thoughts are not as your thoughtes, neither my wayes, as your wayes. For by howe much the heauēs are higher then y^e earth: by so much are my wayes higher thē yours, and my thoughts, then your thonghts. What could be more plainly spoken? And do we yet doubt whether y^e sonne shineth at noone day? To what end doeth Da­uid so often, so earnestly, so flatly de­sire of God, that he would teach him, and shewe him his wayes, and paths? If we beléeue him, whom we knowe to haue bene moste plentifully lighte­ned by the holie Ghost, to haue spoken this in good earnest, and to haue desi­red it, from the bottome of his heart, what shall we thinke that we ought to [Page 60] doe? Shall we thinke that we are wi­ser then he? Doe we sée further then he did? Yea, and to what end, had we néed of a heauenly teacher, and guide, if hée might haue bene founde in the earth? It is notable that Augustine in hisAugust. li. 1. de consens. Euange­list. Cap. 15. first booke of the consent of the Euan­gelists, 18 Chapter gathereth, out of that godly saying of Socrates, (wher­of he maketh mention also in an other place) reproouing the Romans, which therefore refused to worship the God of the Hebrewes, and Christ, because he would be worshipped alone. ‘It is (saith he) the opinion of Socrates, that euery God ought to be worshipped, as he hath commaunded him selfe to bée worshipped. Wherefore these men (to wit the Romanes,) were forced of necessitie, not to worship the God of the Hebrewes: because if they would worship him any other way the [...] hee him selfe had saide hee woulde be wor­shipped, they shoulde not verely wor­ship him, but that whiche they them­selues had deuised.’ A [...] ▪ truely▪ worthie to bee moste déepely▪ rooted inTorrensis the Iesuites fond opposing the our mindes, whiche if Torre [...]sis the [Page 61] Iesuite had well weyed: he would ne­uerconfession of August. against the confession of Augusta. so much as haue thought of setting of Augustines confession, against the confession of Augusta. Neither is itLibr. eiusdem. Cap. 10. lesse worthie the noting, and bearing away, neyther lesse repugnant also to these mens imaginations, which the same Authour writeth the 10. Cap. of the same booke, against those, whiche said, that Christ wrote certaine bookes to Peter, and Paule. Which errour he supposeth that they tooke therhense, because they saw them in many places painted together. Therefore afterward he saith: ‘So haue they deserued wholy to erre, which haue sought for Christ, and his Apostles, not in y^e holy bookes of the scripture, but in painted walles. Neither is it any maruell if fayners be deceiued of Painters.’ We heare the iudgement of this most learned, andAugustines iudgement is to finde out, and learne Christ in the scriptures only. godly man, concerning the way to séeke out, and learne Christ, and god­lines. Forsooth not by the imaginati­ons, and fansies of men, but the holie bookes of the scripture, that is, the doc­trine deliuered vs from God: whiche only well knoweth, howe he will bée, [Page 62] and ought to be serued. Euery way sought elswhere, ought▪ not only to be suspected of vs, but also vtterly abhor­red, and auoyded. Neither are we to looke to come any other way vnto the fellowship of Iesu, but by that, which he hath declared. And in déede it wereNo other way to be ioyned to Christ, thē that which he him selfe hath deli­ [...]ed. a thing void of all reason, for any man, either to enter into an other mans friendship: either to be admitted to his fellowship, and league: but by those couenantes, lawes, and conditions, which he shoulde set downe, and ap­point, that should receiue an other in­to his friendship, or felowship, & league. And is it not without all reason, that he which receiueth a benefite, shoulde tye the giuer thereof to couenants, and conditions of his owne making? To the intent therefore all men may the easier sée, and vnderstand, vpon what cause, and condition, a man must, and ought to haue fellowship with Iesu Christ▪ I wil laye foorth to the viewe, the maner thereof, fetched from the publicke tables of the ho [...]e Ghost, that is to say▪ the writinges of the Pro­phetes, & Apostles, deuided into their [Page 63] partes, in that order, whiche, as I iudge, is fit, and agréeable with the na­ture of those thinges intreated of. A­gainst the which, in like maner, I will set the way, which these of this newe fellowship haue begunne to take, and doe yet followe, that it may more eui­dently appeare: both that they them­selues, and all those that will followe these blinde guides, doe wander verie much, and to be greatly deceiued.

CAP. VIII. That the first steppe necessarie to haue fe­lowship with Iesu, is true faith in him.

THat the doctrine of the fellowshipThe doctrine of the fellowship with Iesu the chiefe scope of the scriptures. with Iesu, or communion of mā with Christ the Sonne of God, stret­cheth verie farre, and conteineth with­in his compasse, the doctrine of the Pro­phetes, and Apostles, as the which is the chiefest argument, and principall scope thereof: they doe easily perceiue, that knowe, what is the cause of mans saluation: and well vnderstand wher­vnto all partes of holy Scripture doe [Page 64] belong, and ought to be referred. For nothinge is delyuered in the same, which doth not tende heereunto, to bring man to God the onely fountain and author of his happines, and sal­uation. But I purpose not at this time to handle euery parte of this so large a matter: but those only, which properly appertaine vnto man him­selfe: that is, I entend to shewe, by what meanes Iesus receiueth man into his fellowship, or to speake yet more plainly, what I meane my pur­pose is at this present, to declare, by what markes and testimonies wee may, and ought to knowe, that either we our selues, or other doe belonge to the fellowship of Christ. Paule of all o­thers, séemeth vnto me to haue ope­ned most largely, and exactly, this my­sterie of the fellowship, or knitting to­gether the members with the head. For he maketh mention therof almost euerie where, but in the Epistle to the Ephesians, he prosecuteth▪ namely allEphe. the partes, and causes thereof, and vn­foldeth them euery one; touching in most flat wordes, the beginning, pro­ceeding, [Page 65] and end thereof. Who as he plateth the last end thereof, in the par­ticipation, or fellowship of the king­dome of Christ in heauen: So he put­teth the first beginning in the good plea­sure, and purpose of the heauenly Fa­ther, from the which springeth our e­lection before the foundations of the worlde were laide▪ But letting passe at this time, those two extreames, to wit, the beginning, and the end: I wil only entreate of the meanes, and pro­ceeding: which the [...]me Author Rom.Rom. 8. 8. Chapter doeth comprehend, as it is apparant, vnder the names of vocati­on, and iustification. Nowe [...]ayth go­ethFaith foloweth vocation, and goeth before iustification. Faith the first steppe to come to Christ. betweene our vocation, and our iu­stification: which as i [...] followeth the one, so [...] it needes goe before the other. Therefore both this place, and [...]s other doe teach vs, to hold faith, to be as the first step of the comming of the godly vnto Christ▪ And especial­ly Christ him selfe sheweth it, whom [...]he historie of the Gospell declareth▪ to haue alwayes first required [...]ayth, of [...] he had to do with all. But [...] [...]se [...] be a [...] [...]t infinite testi­monies [Page 66] therof. I will [...] use out a [...], and chiefly out of the Gospell after [...] Iohn, which is verieful [...] thereof. I [...] Io. 1. Cap. only alledge those place [...] that séeme [...] one most cleare: and to beginne with the first Chapter, there it is flatly vt­tered, that all those that beléeue [...] Christ, are en [...]ded, and honoured with this p [...], and pr [...]hen [...] nence, that ther should be the Sonnes of God. Unto whom: Paule agreeth Gal. 3. verse 26▪ Yeare are all, [...]eth hadGala. 3. 26. the Sonnes of God by fayth in Christ Iesu: the pledge, and zeals of which a­doption, he straightway addeth, to be the Sacrament of baptisme, as wher­by the faythfull doe put on Christ: that is, are ioyned to him: yea, & that which is more, are coupled with him▪ as in an other place he writeth, And so are1. Cor. 6. made bone of his bone, and flesh of his flesh. For so it pleased him to describeEphes. 6. that most straight, and neare fellow­ship.

For the which cause Christ also; as it is in Iohn the third chapter: After that he had reasoned with NicodemusIo. 3. Cap. the Pharize about the seconde, or hea­uenly [Page 67] byrth, hee thereunto ioyneth a [...] goodly Sermon of the force, and ve­rie great effectes of fayth. In the 4. and 5. chap. There are many, & plaine testimonies to this purpose, but I passe them ouer, hastening to the sixte chapter. Wherein this matter is so handled, so fully set foorth, and so plain­ly opened, that I maruell, that there should be any yet in the church, that should doubt thereof, much lesse striue about it. But vnto Owles, or night Crowes, euen the noone light is darke: & there will euer be some, that esteeme [...]hornes better then corne, according to the prouerbe. Christ in this 6. chap­terIo. 6. doeth not only manifestly shewe, that the way to haue fellowship with him, consisteth in fayth, and teacheth the same to be most necessary: but also instructeth, and sch [...]leth fayth: that is to say, declareth what it ought to bee, holds it ought to embrace him, or after what maner it ought to apprehende him: or els, what way it ought to take, to knowe him. It is euident that there are in Christ [...] natures, wher­of, one is fetched from our nature, or [Page 68] as the Apostle speaketh Taken, and therefore altogether like ours, except sinne.

And euen as he him selfe, hath there­byWe must come by the fellow­ship of the hu­maine nature of Christ, to the fellowship of diuine. ioyned him selfe to vs, so by the same must we come vnto him, to the intent, we may come into the fellow­ship of the other nature: to wit, the di­uine, which is natural vnto him. Of the which thing Augustine diligentlyAugust. de ciuita. Dei, lib. 9. Ca. 15. intreating in the 9. Booke, & 15▪ chap▪ of the citie of God, at length addeth this: Being made partaker of our hu­manitie, he made a readie way for vs to be partakers of his diuinitie▪ L [...]k [...] as therefore we are ioyned to the Fa­ther by the Sonne: so also we are vni­ted vnto the Sonne, by that nature▪ which he hath receiued of vs: insomuch that i [...] is, as it were a certaine hande, or as▪ I haue els where written▪ a sol­der [...]a [...]tening together things, that o­therwise are most farre asunder, and [...]e [...]s. Nowe as whosoeuer hath fel­lowship with the Sonne, must needes also haue fellowship with the Father, otherwise the Sonne shoulde hee di­ [...]ded from the Father: So whosoeuer [Page 69] is receiued into the fellowship of the flesh of Christ, (for by this worde, in this place, as els where, by the name of the Body, he comprehendeth his hu­maine nature,) must also haue fellow­ship with the diuine nature: vnles we will part those two natures, ioyned to­gether with a most sure band. It re­maineth therefore that we know, how we haue fellowship with the humaine nature, or flesh of Christ. That doeth he him selfe plainly declare. First hee signifieth the same, by the name of Bread, taking occasion of the myracleBread. wrought before, and mention béeing made of Manna by the Iewes, at last after further reasoning, hee calleth it his Flesh, and saith it is true meate.

Moreouer, to open more fully this mystery, he maketh mention of his Blood, fitly ioyning blood vnto flesh, asBlood. we sée them ioyned in liuing men: the separation whereof bringeth death, whereof also by the way hee speaketh, when he saide, that it should be giuen for the life of the word, the life; I say, not the death. For he dyed, that hee might destroy death, not to bring it [Page 70] vnto any: but to restore life whiche was lost, vnto all them, which should haue fellowship with his flesh. And h [...] hath shewed by diuers wordes the way to obteine this fellowship. First he hath vrged the word Shall Eate, ap­plyingShall eate. it to the Metaphore of Breade, and to the word, Flesh, which he al­so calleth true meate. For they are communicated, and receiued by eating He likewise hath vsed the word, Shall▪ Shall drinke. drinke, respecting the Wine, which [...] saith to be true drinke. He hath fur [...] ther mētioned the word, Hath come▪ Hath come. which he doeth els where vse. Lastly▪ he hath added the word, Beleueth▪ byBeleeueth. which, as being proper, and single▪ he expoundeth, that whiche in those for­mer figuratuie spéeches, laye hid. And so he hath plainly declared, that the way to come by this diuine felowship, is fayth, whereby onely wee eate and drinke him, and come vnto him. For as he is the way, and the doore for vs to come to the Father: so wee come vnto him by fayth, wee are ioyned to him, and he to vs: so that hee [...]eth in vs, and we in him▪ that is, dwel­leth [Page 71] in our heartes, as the Apostle saith to the Ephesians the 3. chapter. TheFphes. 3. Cap. sumine then of all, is this: that Christ ioyneth vs vnto his felowship by faith, and by no other mean, or way, Wher­foreAs the belee­uers in Christ, cannot but haue fellowship with him, so the vnbeleeuers cannot haue a­ny at all. as it can not be, that he, which be­léeueth in Christ, shoulde not haue fel­lowship with him, and through him, which the Father, (as he must needes be lightened with his light, that behol­deth the Sonne:) So whosoeuer be­léeueth not in him, it is as impossible, that hee shoulde haue any fellowship with him: as it is, that a blinde man [...]lde sée the light of the Sonne. Whereof it followeth no lesse certain­ly,The Iesuites which teach that they may, teach deuilish doctrine. then clearly, that all that graunt a­ny fellowship with the flesh, and bo­die [...] Christ vnto vnbeleeuers: doe vtterly shake the groundes or founda­tions of christian doctrine, and doe not onely weaken, but also cleane rent a [...] the harmony, and agreement thereof. Neither doeth this opinion se [...] to be called rather deuilish, then h [...], or to proceede from a man: for that only cause, that it hath bro­ken the rule of fayth, and truth, which [Page 72] our godly fathers haue so named [...]but also for the maner, by which it is w [...]nt to be defended of th [...]se men. For it isThe deuilish defence of this doctrine by the Iesuites, and Papists. not auouched▪ and maint [...]ined with the weapons of Diuines, but of ty­rantes: that is, not by the estimonies of the scripture, or sure reasons draw­en therehense: but by cauilles, repro­ches, slanders, banishmenis, proscrip­tions, fire, and sword. These are [...]heIo. 8. weapons not of trueth, and godlines, but of falshood, and wickednes, the fa­ther, and mainteiner whereof is hée, which was a murtherer from the be­ginning: whom they followe, which [...] are his: abusing the colour of trueth, and religion, to ouerthrowe the [...]ame, that they may the better prouide for their owne gaine, which is the onely thing that they séeke.

But the scripture, left vs by the Apo­stles, acknowledgeth no other follow­ship with Iesu, then that which is [...]y▪ faith [...]: neither doth the ancient church▪ to wit, the Apostolike; an [...] Catholike, or vniuersall. Now this, that these manThe Papists by their transub­stantiation, dreame of the haue deuised, they dream to be [...] with the mouth, which are y^• Author [...] [Page 73] of transubstantiatiō, & haue brought inreceiuing of Christ with their mouth. to y^e church, not of Christ but of Rome together both their transubstantiation and their felowship with Christ, ima­gined of themselues: the latter wherof receaued, as it were by handes from them, they which haue inuented tran­substantiation do with tooth and naile defend, as agréeable with their new imagination, & vphold it egerlye with the same weapons that they doe.

But they whose mindes are voide of preindice, doe easily perceiue that a man being vpō the earth, can neither folow Christ with his bodely féete, neither touch him with his hands, nei­ther see him with his eyes, neyther heare him with his eares: So as no man can either eate, or taste him with his mouth, téeth, tongue, or rooffe. AllChrist not to be receaued by a­ny outward and carnall way, but by faith only. these thinges as they are done onely with the hart and minde, so it is to be confessed, that it can be done by fayth only. Therfore he erreth greatly, that trusteth that hee can haue any felow­shippe with Christ by outward appa­rell or gesture, or any bodely actions. Now let vs see whether these new fe­lowes [Page 74] of Ie [...], haue taken a righte way, or no.

CAP. IX. That this new, and vpstart felowshippe of Iesu, haue no true faith.

THere is no man, but doth ac­knowledge that the minde andThe hart of a man, the proper seate of faith. the harte of a man, is the proper and peculiar zeale of faith, and his true dwelling place: and that thereof it fol­loweth, that it belongeth to God only▪ to iudge and geue sentence properly, and truely thereof: which thing I con­fesse, notwithstanding the holy Scrip­tures doe euery where witnes, that one man may, yea and ought to iudge of another mans faith, as of all vngod­lynes, and that neither vncertainlye, neither vainly. This ought to be ta­ken for an vndoubted truth, that the faith of Christ, or christ [...]h, i [...] that which is in Christ: that is, whichFaith aymeth to Christ, as the true and princi­pall marke in the scripture. aymeth vnto him as the [...] marke, and layeth holde vpon him as the true obiects. For albeit true faith doeth [Page 75] embrace the whole Scripture, both of the Prophets, and Apostles, as the voyce of God, containing verelye the most certaine will of God: yet for as much as all partes thereof tende vnto Christ, faith also it selfe hath respecte chiefly vnto him. And that faith onlyWhat true faith is, is to be accounted for true, which tru­ly knoweth and apprehendeth him: that is, in such sorte as he is in deede: euen such as the heauenly father hath set him out, and offered him in that scripture, which is (as it were) a most brighte glasse, liuelye representinge Christ, and in him, God. For the witMans wit can­not compre­hend Christ. of man (be it neuer so sharpe by na­ture) cannot conceaue the true, and liuelie Image of Christ, and how can it, seeing the thinges which are vtte­red of him vnto vs, in the Apostles doctrine, are vnto flesh and mannes reason, not only Paradores; but also foolishnes, that is, such as he confesseth and taketh to be extreame folly?

Neither was it without cause, that Christ, after that Peter had in flatteMat. 16. 1 [...] wordes pronounced him to be Christ, the Sonne of the liuing God, which [Page 76] came into this world: by and by made answere: Flesh and blood hath not re­uealed this vnto thée▪ but my Father which is in heauen. Yea, and Paule most cléerely teacheth, that faith isRom. 10. 17. 18 conceaued, and bred by hearinge▪ and that of the worde of God▪ The which therfore a litle before these wordes, he calleth the words of faith. For as that heauenlye worde is not perceyued of man but by faith, so there is no faith, but that which groweth in the minde, out of the same word, through the hea­uenlyThe word and faith vnsepara­ble. Spirite. For which cause it is w [...]e to bee set foorthe with diuers names or titles taken frō those things which (receaued by faith) it bringeth to passe: for it is named the worde of grace, of euerlasting life, and salua­tion. And Christ acknowledgeth for his true disciples, those only which a­bide and continue in his word▪

Hereunto I suppose our [...]rs, which were (truely) godly, and Apo­stolikeIohn. 1. 31. The word the rule of our faith men, had an eye, when they named the chiefest points of doctrin [...] ­tayned in the wrytinges of the Pro­phets and Apostles, the Rule of our▪ [Page 77] faith, and the bookes in which is con­teyned, the Canonicall bookes. For as by these wordes they meant that allThe Canonical Scriptures only sufficient for faith to rest vpon. things contained in those bookes were true, certaine, and sure: so nothinge without or besides those bookes, were eyther to be sought for or followed, but that faith ought to holde himselfe con­tent within those bowndes and lysts,Damasc in Pr [...] ­oem. Lib. As Damascene (a wryter nothing su­spected of our very aduersaries) no les fitly then truely wryteth in the Pre­face of his bookes.

Christian faith, then is that which acknowledgeth, loueth, and imbracethChristian faith what it is. Christ, in such sort as the holy Scrip­ture expresseth him, and as Paule by his liuely preaching paynted him out, and cru [...]yfied him before the Galathi­ans eyes: and passeth by with closed eyes and eares, as the vaine counter­fette of Christ, whatsoeuer are spoken and vttered without those bookes▪

Therefore I suppose it lawfull for me to iudge of the faith of this new felow­ship out of their own doctrine, or ra­therThe Iesuites faith to be iud­ged by their Doctrine. I am so commaunded to doe of God. What that doctrine is, how [Page 78] shoulde I more certainly know, then by their wrytinges published abroad, in the which they gaue their censure of other mennes doctrine, and maintaynThe Iesuites doctrine. and defende their owne? Now they doe most euidently shew, that there cannot be in that schoole, so much as a sparck [...] of true faith in Christ. A man may meete with [...]om [...] thinges well sayd in these wrytinges, to confesse the trueth, as certaine [...]owers cast a­broads amongst much filth, and as small péeces of golde amongst a great heape of dongue. It séemeth that those thinges happened, eyther whiles the wryters tooke no héede (as it commeth [...]me to pas) either that they were wr [...] from them by force of the truth: eyther that the some chaunced vnto them that did to Balaam, and Cay [...]her (to be short) that they would follow Sathan▪ the true father of ly [...] whose [...]eights and [...]s especially is accompted [...]e, that [...]ld and the [...] hee speaketh the trueth, but for that purpose, that he might c [...]pe into mens bosomes, and afterwarde spread his lyes more [Page 79] boldly, and perswade the sooner. To thinke with my selfe that this latter should be true, that maketh me, thatThe Iesuites pretence of the truth, the soo­ner to deceiue in their Cathe­chisme of Au­stria. I see in the verye beginninge of theire Cate [...]his [...] of Austria, a definition of a christian to be placed, which preten­deth great puritie of doctrine. For it pronounceth him to be a Christian, which contenteth himselfe with the doctrine of Christ, and condemneth, and refuseth the contrary vnto the same. It layeth down afterward a de­scription of faith, which carryeth with it great shew of true godlynes: and shutteth it vp with a goodly defence of Chrysostome, Faith is the lighte of the soule, the doore of life, the founda­tion of euerlasting life. Hee that rea­deth these words in the very entrance being well affected to godlynesse, and trueth, doth he not goe on, ful of hope, and very desirous not only to reade, but also to know, and learne all that followeth?

But he that is indued with iudge­ment, and armed with the Spirite of discretion▪ will by and by finde out▪ the deceite, and steppe back, for ney­ther [Page 80] those thinges that are in the mid­dest, neither the later, doe agrée with the first: but the matter it selfe shew­eth, that they are most dangerous poysons, couered with hony. A man might call them those whoorish intisementes which Salomon the 5. and 7. of theProuerb. 5. 7 Prouerbes doth liuely paynt out: and wherewith some wil haue the practy­ses that heretickes deuise to s [...]are and allure the mindes of the simple, to bee setout.

What I pray you is there in the partes folowing of that booke which they entitle The Sumine of Christi­anThe titles of the Iesuites bookes, and the doctrine therin conteyned, contrary.Doctrine, like vnto that front? yea rather▪ what is there not unlike▪ what not corrupted and peruerted? what not contrary to the puritie of the Do­ctrine of the Apostles? And that I may not to [...]ch a number of other, I laye foorth one poynt, of the meanes or wayes to purge and clen [...]e men from their sinnes, the 103. leafe. Wh [...] The Iesuites make 6. wayes and more to purge sinnes, not so much as naming Christ or faith in him. they rec [...]ei [...] by fire wayes & says that there are also more▪ (as superstitious ignorance is alwayes fruitfull,) yet there is no mention at all made either [...] [Page 81] of y^e blood of Christ, or faith in him: Un to y^e which only remissiō or forgiuenes of sinnes is to be imputed. Is this to be achristian, & to content thēselues w^t the doctrine of Christ? Thus falshode is wont te be contrary to it self, & to o­uerthrowe it selfe. But let vs come to other points, what this whole felow­ship thinketh nerally of y^t scripture, it is manifestly known by their censure of Coleyn, hy certain propositions, &Censura Colo­mensis. other their publike wrytinges. If we beleue these holye teachers the sacred Scriptures are darck, doubtfull, wa­uering, easie to be turned on which side a man liste, maymed and vnper­fecte.What account the Iesuites make of the Scripture. This if they think as they write, which christian charitie willeth vs to iudge what faith haue these holy Do­ctors? Verely it is a great deale more certaine and true, that faith taketh her light from the Scripture, then that theWhat the Iesu­ites faith is. moone doth from the sun. Therefore theire faith muste néedes be darcke, doubtfull, wauering, changeable, and vnperfect. For faith must holde, fol­low, and resemble the nature of the Scripture, as the childe doth of his fa­ther, [Page 82] the ryuer of his fountaine or hed, and the bough of his roote. And what place I pray you with these men, hath the Apostles perswation and assurāce of faith?

Furthermore it is manifest what Paul and Iames doe speak of a dout­fullRom. 14. 22 Iac [...]b. 16 and staggering faith. Euen as faith ought to stay it selfe vpon true and sure groūds: so a christian teacher ought to be perswaded, that he speaketh and teacheth the thinges that are sure and true. I say nothing now of the Sophisters implicity, or folden vp and vnformed faith: which dreames (as al others) there is no doubt, but these masters doe allow. This only I de­sireThe Iesuites faith wauering and doutfull. to heare and learne of them, whe­ther they doe not also doubt whether they themselues, as well as others, be worthy of loue or hatred? I do not be­léeue that they stand in doubte, whe­ther the sonne of God be deare to his Father. For that heauenly voyce ta­keth away all scruple of doubt, which testifieth that the Father so loueth the Sonne, and so doth imbrace him, thatMat. 17▪ Luke. 4 he is wholy well pleased in him. Now [Page 83] if they thinke and perswade themsel­ues in déede, that they are the compa­nions of Iesu, how can they doubte, but they are also beloued of him? can he choose but loue the members, vnto whom the head is most deare? can he set light by the flock, that maketh ac­count of the shephearde? should he not loue those whom hee hath chosen be­fore the foundatiōs of the world were layde, being called, iustified, and san­ctified?Ephe. 1. Rom. 8 he that doubteth of this thing, will any man beleeue he beleeueth in Christ? Againe, who can say that they haue faith in Christ, which know notThe faith of the godly certaine and stable. Christ? certainly y^e true faith of Christ doth receiue and keepe Christ, as a glasse doth the face which is before it, and a ringe, and a pretious stone, in­closed within it. And as Ambrose wit­nesseth, euen as the armes of olde Si­meonAusbrosan Luc. Cap. 2 did embrace Christ. Paul also affirmeth, that Christ dwelleth in the hartes of the godly by faith. But the doctrine which these men profes, doth most clearely shew that in their harts as in their Temples, there is nothing but a shadow and vaine counterfette [Page 84] of Christ. For that which the write of remission of sinnes, and iustification, (that is) of the chiefest point of christiā religion, of mans abilitie, of merites and good workes: doth so spoyle and robbe Christ of those giftes, w^t whichThe Iesuites robbe Christ of his office of redemption. his father hath honoured him: doth so likewise rētin péeces his office. Finally so make fruitles and of no effecte, his sacrifice, and merite thereof, that I sée we haue nothing lefte to say, but that of the Apostle, Christ hath dyed inGalat. 3. vayne. Truely they that thinke the same that these men wryte, cannot haue Christ but without his office and without his benefites.

Lastly, to knitte vp all at once, theyThe Iesuites pretence of re­formation, and their doinges contrary. that will séeme to be raysed vp, & sente of God, for that purpose, that they might lifte vp those thinges which were fallen downe in the church, re­store againe things corrupted, amend thinges amisse: doe not only deceiue the expectation of all good and godlye men, but also doe marre agayne the things that began to be amended, and to heape errors vpon errors, yea, and by all shifts and drifts, labor to make [Page 85] the diseases incurable, wherunto me­dicines were prouided with greate hope of recoueringe of health. TheyThe Iesuites more impudent in the defence of popish er­rorr, then other papists, and the pope himselfe. that before these men, tooke vpō them the defence of popish errors, were stayed with some shame, that they durste not stubbornly maintain the grossest, and such as were flatly contrarie to the Doctrine of Christ: and they con­fessed willinglye, that many thinges creapte into the church whilest the shepheardes were a sléepe, which nee­ded reformation: as plainlye witnes­seth certaine orations openlye made and pronounced, in the Counsell ofOrat▪ in Concil. Trident. [...]. Trent, both in the Popes own name and other catholike Princes: which being also put in Printe, remayne at this day in mennes handes.

But there is nothing so grosse, so rotten, so filthy, so fonde and wicked in the popish puddle and sinck, which sa­uoureth not well vnto those purgers and reformers. They allow, vphold, and defende all thinges, be they neuer so foolish and vnreasonable. This can the reading of the bookes set foorth by them, most certainly declare. Neuer­theles, [Page 86] I will alledge one example, to perswade thē of the truth herof, which either haue not so much leisure to take that paynes, or are not disposed to lose time in turning ouer these filthines. It is wel knowen almost vnto al mē, that Ariacletus the bishop of Rome,Pope Anacletus impudent and ridiculous for­cing of the scri­pture to prooue his supremacie. being bewitched with the opinion of his soueraintie, or as they call it, po­pish supremacy, when hee perceyued that it stoode vpon weake foundati­ons, toke vpō him to make Christ the founder and author thereof, which to bring to passe, hee would vse a meta­morphosis or transformation, not vn­like that wherby he turneth bred into the body of Christ. For of a stoane he thought to make flesh, that is, did translateCephas. Iohn. 1. 42 the hebrue word Cephas, a head. He was laughed to scorne of all those that take no delight in such foolery, and are not so light of credite y^t they would receaue euery thing without exami­nation and tryall. When Antonius Contius the polisher of the popish ca­nons, and one of the chiefest flatterers of the Romish Antichrist, lighted vpon the 22. Distinction, and met with theDistinct. 22. [Page 87] place of the Epistle of Anacletus, he feared, being otherwise a bolde and shamelesse man, (as Runnagates areContius the Popes flatterers shifte to helpe Pope Anacle­tus. wonte to be) to allowe of that inter­pretation, (which to be vnsauery, his very conscience forced him to confes) but cunningly indeauored to slippe a­way from the place where hee coulde take no holde. First he confessed that that Etymologe was laught at by some, then by and by he secretelye re­prooueth it, bringing the true interpretation out of Hierom. But on the o­ther side, fearing least he should offend his gods, as some are wonte to say, that is, purchase no thankes of them, whose good will and fauor he endeuoureth by all meanes to procure, imme­diately he doth after a sorte, excuse A­nacletus, and almost discharge hym, bringing foorth an example of like er­rour in Optatus the Affricane a man otherwise both godly and learned.

Within these bowndes did this most earneste mayntener of Popish errors, hold himselfe. But TurrianusTurrianus. a great man amongest the companies of Iesus, and a follower, or rather a [Page 88] flatteer of cardinall Hosius, did not stick to leape ouer the barres & listes.

He excuseth not Anacletus after aThe Iesuites impudent defe [...]ce of Anacletus. sorte, and indifferently: but doth plainly commende and defende him as a skilfull and diligent man: as a follow­er of the Prophets and Apostles, and the learned auncientes. So much preuayleth with these men the smoke of the Popes courte, and his fatte mor­sels,The Iesuites in flattering the Pope, shake of all feare of God, and shame of the world. that they doe quickly shake of out of their conscience all the feare of God, and driue from their face all shame and blushing, while they turne black into white. Whosoeuer ther­fore doe thinke that in these new companions of Iesu, (who as they are themselues seduced so endeuour what they can to peruert others) there re­mayneth any sparcle or [...]rum of true faith: it must needes be, either that they are not acquaynted with their disposition and manners: either that they are them selues scarce sounde in faith.

CAP. X. That the second steppe to keepe fellowship with Iesu, is a life worthie the name of Christ.

THat Christ is after two maner of wayes in the holie scriptures de­scribed,Christ in the scriptures deli­uered vnto vs after two sortes. and set foorth vnto all the god­ly, we doe reade 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 Au­thour and giuer of remission of sinnes,1 righteousnes, life, & saluation to those that beléeue in him. And they witnesseChrist only [...] Sauiour. the same, to be so proper, and peculiar vnto him, that no péece, or part there­of may be turned ouer vnto any other, without great wrong, and manifest sacriledge against him. Secondly, they2 describe him, as a moste singular ex­ample, and paterne of a godly, and ho­lie life, ordered, and framed vnto the most straight, or exact rule of the lawe of God: which as by his wordes hée taught, and prescribed: so did he by his [Page 90] déedes expresse, and laye foorth, to bee followed of all those, that desire as wel to bee, as to bee called his schollers: whereof there is a plaine testimonye the 13. Chap. of Iohn. For this hea­uenlyIo. 13. maister was nothing like those, whom Paule setteth foorth, the seconde of Timothie, 3. chapter. Which cary2. Tim. 3. a shewe of godlines, but deny the po­wer thereof: of which sort were they also, whom he doeth liuely paint out. Rom. 2. chap. He hath therefore bothRom. 2. deliuered in word, and expressed in his deedes a true forme of godlines: that all that couet to haue any place in his schoole, & houshold, might vnderstande, that it is required of them, as well to professe the same with their mouth, as to perfourme it in worke. For this be­ingTrue loue a sure marke of the Discipler of Christ. comprised vnder the name of loue, he haue said to be the proper marke of his profession, and schooling, whereby his true Disciples are discerned from counterfaite. Io. 13. chapter. As like­wiseIo. 13. he hath willed, that Wolues, and false Prophetes should be knowne by their fruites. Math. 7, vers. 16. To beMath. 7. 16. short, it is euident, that Christ, would [Page 91] haue our obedience, ioyned with our fayth in him, which is the head, and summe of all the seruice, whiche hée would haue done vnto him. Yea, andFaith must be ioyned with o­bedience. the Apostle in some places sheweth, that fayth it selfe, is comprised vnder the name of obedience.

Moreouer, he witnesseth, that GodTis. 1. is denied, as well in déedes, as words: Euen as he teacheth the doctrine to be commended with the example of holy life. The Apostles therefore being the best expounders of the minde, & words1. Thes. 4. of Christ: Like as they doe alwayes teach, that we should beléeue and trust in him, the Authour of our righteous­nes and saluation: So they doe euery where admonish, and exhort vs, to fol­low him the Schoolemaister, and sin­gular example of holie life. For hee hath not, as Paule saith, called his vn­to vncleanes, and loosenesse of life, but vnto holines. Neither was he made only vnto the faithfull (as he writeth to the Corinthians,) their wisedome,1. Cor. 1. 30. and righteousnes, but also their sancti­fication, and redemption. For as by his wisedome▪ and righteousnes, hee [Page 92] driueth away the naturall darkenesse of mans minde, and doeth kindle in them the light of the true knowledge of him selfe, and his father: and forgi­uing of our sinnes doeth endue, and a­dorne vs with his righteousnes, wher­with we beeing couered do please the Father: So he doeth giue vs his holie Spirit, which doth renue our mindes, that they may haue holie desires, and pure affections, whiche at last may bring foorth holy workes.

And touching the effectes of the holy Ghost, in the faithfull, and endeuour of holy life, it is euerie where entrea­tedRom. 6. 7. 8. Ca. in the Epistles of the Apostles, but chiefly, in the Epistle to the Romans the 6. 7. 8. Chapters, the same is han­deled diligently, and largely. And the very same also doth Iames, and Iohn in their Epistles of purpose teach. The desire therefore, and indeuour of a ho­lie and new life oughte so to bee cou­pledThe endeuour of holy life can not be separa­ted from true faith. with true fayth in Christ, that it is a harder matter, or as impossible, to plucke one of them from another, as it is to separate light from the Sunne, and heate from the fire. For Christ, [Page 93] as the same Apostle witnesseth, gaue him selfe for vs, that he might deliuer vs from all iniquities, and purge vs toTi. 2. 14. be a peculiar people, vnto him selfe, zealous of good workes. And verely, if the Philosophers doe discourse of ma­ners, and deliuer preceptes, not so much to make men skilfull, as good: howe vnséemely a thing were it, that Christian Philosophie should goe noThe true belee­uers doe feele Christ working in them by his holie Spirite. further, then to infourme mens minds with the knowledge of godlines, ma­king no account of leadinge a godlye, and holie life? Whosoeuer hath faith, hee must féele in him selfe Christ, so working by his holie Spirite, that hee truely say that which the Apostle doth,Gala. 2. I liue, yet not I any more, but Christ liueth in me. For as the bodie hauing a soule, doeth receiue, and feele his force, and actions: So hee that is in­graffed into Christ, and is made his member, can not but bee partaker ofWhy the com­pany of the godly are cal­led the commu­nion of Saintes. his Spirite, life, and holines. For the which cause, the Apostolike, and Ca­tholike fayth, calleth the bodie, or fel­lowship of the church, the communion of Saintes: plainly declaring, those [Page 94] only to appertaine vnto that fellow­ship, which doe minde an holie life, and doe bende and endeuour them selues hereunto: that they become suche as Paule exhorteth the Thessalonians to1. Thes. 5. 23. be: that is, wholy sanctified, sound in Spirite, and such as are kept blame­lesse in bodie and soule, vnto the com­ming of our Lord Iesus Christ. They that are otherwise minded, and doe o­therwise leade their life, and neuerthe­les say they be of the fellowship of Ie­su: doe varie from them selues, and their life doth manifestly reproue their tongue of a lye.

CAP. XI. That there appeareth not in this newe fel­lowship of Iesu, any endeuour of holie life.

I Doubt not but the title, or drifte of this chapter, will seeme vnto many at the first sight, not only strange, but also vnreasonable, and no lesse, then if I shoulde goe about to proue, heauie things to go vpward, and light things [Page 95] downward. For where as I say, thatThe Iesuites no such men as they beare the world in hand. I doe not finde in this vpstart kinde of monkes, integritie of life, and ende­uour of holines: I shall séeme vnto a great many, to doe no otherwise, then if I should say that I finde no light in the Sun or whitenes in Snowe. So verely is the outwarde visor, or shewe wont to dasell their eyes, which gaste thereupon, and doe not withdrawing the same, looke into the matter more narowly. Of these therefore I request, that they would suspende their iudge­ment a while: and remoue all preiu­dices out of their mindes, and to iudge of the matter, hearing attentiuely the reasons, which I shall bring. First ofThe Iesuites in their dealing against the pro­fessours of the Gospel in the point of Iustifi­cation, malici­ous and slaun­derous. all, I say that I do worthily find wan­ting in these brethren, plaine dealing, and good meaning, namely, in those thinges that they write against vs: as which in the most waightie controuer­sie of iustification, cease not wrongful­ly to burthen vs, or rather the truth it selfe, to the intent to make it not only suspected, but also hated of all men: with that hainous, and rancke slaun­der, of naked, or bare fayth, and voide [Page 96] of good workes. And yet these men cannot but know what our mind and iudgement is, which haue by flattery [...] declared, and set downe in wrytinge, a thousand times by our men. They doe easilie perceiue that we doe allow that faith, and doe attribute vnto it on­lyWhat iustifiing faith the professours of the gospel teach. that effecte of iustifying, which the Apostle doth define to be effectuall by loue, and fruitfull by good works, and so, that we doe not separate the goodGal. 5. 6. [...]. 12. 33. fruites from the good tree, although in that effecte, it be discerned from them. When one reasoneth of the sun, fire, and a man, doth not he reason of the sunne that shineth, fire that heateth, and a man that liueth, albeit in flatte wordes it be not added: neuertheles, euery man doth distinguish them one from another by their effectes. Ther­foreLyes and slaun­ders the notes of the enemies of truth and godlynes. let these masters cease to slaunder vs, if they will perswade vs, that they are louers of the truth, and desirous of holynes, for to cauill, much more to lie and slaunder is the part of the ene­mies of godlynesse and trueth. But letting this passe, let vs come to the ex­amination of the rest of their life. [Page 97] I will not here charge them all by re­hearsing those thinges, which I haue oft times heard and vnderstoode to be almost in euery mans mouth, before their eyes, and in their handes: that certaine gréeuous offences haue bene lately committed of some, which are of this order of companions. They would perhaps make answere, that the wickednes of some ought not to be preiudiciall to the whole felowwippe, euen as no wise man doth condemne the Apostleship, for the falshode & trea­son of Iudas.

Moreouer, I am not so curious, and desirous to prie into other mennes liues, that I should desire to touche those thinges that are done within pri­uate walles. I leaue such things, first,1. Cor. 4. vnto God, who will once make ma­nifest things that are hid in darcknes, as the Apostle witnesseth, nexte, vnto time, the mother of truth, as they vse to say: lastly, vnto them that are in those cloysters or dennes, and abide willingly amongest them: which if they would, happely also might bring to light those thinges, that as they are [Page 98] soule to commit, so should be shame­full to speake and to heare: I will on­lye make mention of those thinges, which the very Sun doth behold, and are in euery mannes eyes.

First, that the hatred of the worlde is ioyned with the true loue of godly­nes,Iac 4. ver. 3. The loue of the world, & y^• loue of god lines can not agree. it is as certaine, as that the Sun doth shine at high noone. For God and the world are of such contrary de­sires one to y^e other, that Iames doub­teth not to say, that the friendshippe of the world is enimity with God, and that whosoeuer desireth the friendship of the world, is made an enemie vnto God. Whosoeuer therfore is not an aduersary vnto the world, and hath not bidden battel vnto it, and doth not declare the same, rather in deede, then in word, is not to be counted y^e friend, much les y^e felow of God. For Christ also hath sufficiently shewed, that no man can be addicted to them both, andMath. 6. 2. Timoth. 4. ver. 10. loue them both. Paule allegeth no other reason, why Demas forsooke him, but that hee had imbraced this present world.

Furthermore, Iohn in his first E­pistle, [Page 99] and second chapter, hath liuelye paynted out the nature of the world, and what his lustes are, wherein also he confirmeth the former sentence of Iames. Whatsoeuer (saith he) is in the world▪ the luste of the flesh, the luste of the eyes, and the pride of life, is not of the father. Now it is to beeThe lusts of the world do raine cheefly in the Poopes, and his prelates courts. considered, amongest whom these af­fections doe raigne, and these markes appeare. If there be any that dare de­nye, that they are chiefly to be séene in the courtes of the Bishops of Rome, of Cardinals, and of Bishoppes: I will not doubt to affirme, that hee is touched with no féeling of conscience, and with no shame. For who, vnlesse he be marueylously shameles, wil de­ny, that their palaces, or houses more stately then kinges, are schooles of all kinde of pleasures? Who knoweth not, that they, and their reteyners, doe liue in excessiue ryot, and do fare most delycately and dayntely? Truely thatPontificalis cana. olde prouerbe, a Prelates feast, did neuer so well agree vnto any, as vnto these men. I speake nothing of the monstrous outrages, which are done [Page 100] in secreate: those that are openly done, do suffice and giue euident testimony thereof. If it hath bene heretofore tru­ly, and worthily saide, let him depart from the courte, that mindeth to bée godly, howe much more truely, and rightly, I pray you, may it be saide of these men: whosoeuer desireth to haue fellowship with Christ, and friend­ship with God: Let him beware, flée, and abhorre these companies, and fel­lowships? For he that goeth about to ioyne the one of these with the other: he thinketh, and doeth as wisely, as if he should endeuour to make fire, and water agrée together. If these neweThe Iesuites in hauntinge the popes & prelats courtes & kit­chinges, shewe what hatred they beare to the worlde. fellowes are so desirous of the Aposto­licall temperance, continence, and ab­stinence, as they professe them selues in their apparell, iesture, wordes, and writinges: howe commeth it to passe, that they couet so much, to nestle thē ­selues so neare the Popes kitchins? It is maruel that they auoid not smoke, which is, noysome to students of lear­ning, & the sauor of rosted meat, which is wont to be vnpleasaunt vnto those which are fasting. They that in déede hate [Page 101] wickednesse, doe diligently remoue, from them all those thinges, whiche entise men therunto, and doe diligent­ly cut of all occasions thereof. Yea, theire eares can scarce abide their names. And many not without causeThe verse occa­sions of eviles, to be auoyded of the godly. doe thinke, that this cause especially brought foorth, the olde solitarie lyfe. For those goings aside from the mul­titude, and company of men, do séeme to haue tended to that purpose, as the monumentes of antiquitie touching the same, do plainly declare. But these vpstart fellowes, of whom it is repor­ted▪ that they meane to raise vp the godlye antiquitie, beinge as it wereThe Iesuites for sake not the worlde but im­brace it and run into the middest of it. buried, take a cleane contrary way from it. To the intent they might flée from the worlde, they séeke the verie marowe, and fatte of the worlde, to the intent they might auoyde filthi­nesse, they cast them selues into the gutter.

Turrianus wryteth, that he was,Turrianus the Iesuits vaine and ridiculous bragge of his forsakinge die world. before he tooke vpon him the professi­on of the secte of the Iesuites, in the world, and so he would conclude, that he is now out of the worlde: follow­ing [Page 102] (I thinke) them; which cast them­selues into hote burninge coales, least they should be burnte: or which for feare of rayne, least they should be wet, doe dreanch themselues in a ry­uer.

Furthermore, they that are desirous of godlynes from the hart, & indeuour to goe before others, and prouoke thē by their example to vertue, doe euen auoyde all occasiōs which might cause men to suspect the contrarye of them.The Iesuites frequentinge the kitchinge geue men occasiō to suspecte that they loue belly chere and not temperance. Now who would not beleue, much more suspecte, that those which follow the sauour of the kitchen, be rather ge­uen vnto voluptuousnes, then to tem­perance: and albeit they fayne them­selues to be abstinent, yet that they do liue ryoteously? For it is not said for nought, if thou dwell by a lame man, thou shalt learne to be lame. But theseObiection. men wil say, that their purpose, and end is, to cure the diseases of y^e church, and that they doe follow cunning and wise Phisitions, which doe verie well thinke, that it ought to be the chiefest endeuour, to take away the causes of the diseases: & for as much as they per­ceiue [Page 103] the Bishops of Rome, and Pre­lates to be the fountaines of all those euils wherewith the church is greatly pressed, and well neare oppressed, (as all men likewise doe confesse,) that therefore they haue most iust cause to beginne amongest them their cure.Answere. These thinges are well saide, but their déeds must answere their sayings. Ve­relyHow the Iesuits play the Phisi­tions in curing the diseases of the sicke po­pishe church. they are but vaine bragges, whe­ther they holde their peace, or say any thing to the contrarie. For it is no wise mans part, as one well saieth, to beléeue more those thinges which thou hearest, then which thou seest. Ney­ther are there more sure testimonies of our intentes, and willes, then the ef­fectes thereof. Therefore we do then especially beléeue, and confesse that the causes of diseases are cured, when wée sée the diseases to be assuaged, and di­minished. But now, what signes, and tokens of this assuaging of the disea­ses doe there appeare vnto vs, or what can these newe Phisitions shewe vs? whom haue they of so many naughtie and leaude persons, brought vnto a better trade, or a sounder minde? Er­rours [Page 104] and naughtines amongst them are not only not diminished, but more, and more increased. In some of these gouernours of their church, superstiti­on together with ignorance of heuen­ly doctrine groweth daily more stron­ger: in other some, the contempt of true religion waxeth greater, in most part either Atheisme, or Epicurisme doe o­penly raigne. Their maners are ve­rie corrupte, all discipline, yea, that which the Popes themselues haue in­uented, and deuised, is quite decayed. And what shoulde I bring any wit­nesses hereof, séeing the thing it selfe soundeth it out? Who knoweth not [...]se. 4. ver. 1. 2. that, that moste gréeuous complainte which is in the Prophet, Ose the 4. Chapter, was neuer more iustly ey­ther spoken, or heard of, then at this daye: to witte, There is no trueth, no mercy, and no knowledge of God in the lande, by swearing, and lying, and killing, and stealing, and who­ring they breake out, and blood tou­cheth blood: for these thinges are done without controlement, and these wounds are séene, both euerie where, [Page 105] and especially amongst them, about whom these newe Surgions are al­wayes present, and conuersant. ButObiection. againe me thinkes I heare them say, that in déede they doe apply remedies, neuertheles they finde by experience the force of the diseases to be so great, that no remedies can preuayle with them, and that they are without all fault, séeing they doe their duetie true­ly. But I would faine heare, whatAnswer. they call their duetie. Where is first, to vse the Apostles worde, soundnesse2. Time. ver. 1. 2. 3. and wholsomenes of doctrine? Againe where is that fréedome, continuance, franknesse of spéech, and holy boldnes, which the same Apostle commandeth, in teaching, exhorting, reprouing in season, and without season: where is the feruencie of Spirite, and zeale of the house of God? Briefly, where are the fire, and burning yrons agaynst dangerous diseases, and such that can not bee cured with lighter remedies? And if they are not able to cut them of by excommunication from their chur­ches, by reason of the great power they haue, why do not they cut themselues [Page 106] of from them: that is, why doe they not forsake them, as Phisitions doe those sicke folkes which are wilful, and past all hope? So Paule séemeth to haue excommunicated the Iewes, whiles forsaking them, he turned him selfe vnto the Gentiles, as the Lorde commanded him. If a man may iudgeAct. 13. ver. 46 by the effectes, (which is a readie rule in this kinde of matter) these gad­ding, or rouing Marchants haue some other purposes in their mindes, and do followe some other respectes. It is not the desire, and hope to cure euils, not the loue of trueth and godlines, not the endeuour of holy life, which dra­weth them to the porches & precinctes of Prelates: but the same desire that allureth Dogges, and Rauens to seeke carcayses and carraine. For the thingThe true cause of the Iesuites frequenting the palaces of po­pishe prelates. it selfe witnesseth, that the wickednes, ryot, and sluggishnes of the Popes, are not amended, and diminished by the endeuour of these teachers: but ra­ther nourished, & established by their flatterings. So farre of is it, that they doe bridle the olde riot, and madnesse, that they incite them, being of them [Page 107] selues forward enough, thereunto. For they haue brought to passe by theyr counsels, and incouraginges, that in stéede of an whorish, they haue put on an yron forhead. What should I say? we finde by experience that the former tyrannie is so increased, and confir­med, that it may séeme that these new counsellours were heard, and accep­ted of the Popes, euen as the historie of the olde Testament declareth, that Roboam sometime accepted the coun­sell1. Reg. 12. of young men. And as Ezechiel inEze. 34. the 34. Chapter doeth set out in the person of the Iewish shepheardes, the slouthfulnes, ryot, and tyrannye of these of our time: So in the 13. Chap­ter, vnder the discription of false Pro­phets, teaching the people the counselsThe Iesuits pur­poses bewrayed by their doings. of their owne heartes, hee séemeth to haue painted out in their colours these newe Foxes. All things truely do ve­rie well agrée together. But what néed many wordes? the endles hatred they beare, and warre they bid, and vnder­take against all those, whiche can not winke at, and away with the Popes disorder, and dissolutenes, and doe la­bour [Page 108] to shake of his wicked yoke, doth most plainly argue, and declare, what minde and purpose these men are of. And whether they doe allowe, or disa­lowe their disposition, maners, and kinde of life, hereby it may certainly be determined. Paule the first to the Ro­manes,Ro 1. Not onely the doors, but also the allowers and incoragers of wickednes, giltie before God. doth end a recitall, or bedroll of moste gréeuous, & hamous sinnes, with this conclusion: They doe not only the same them selues, (speaking of the Gentiles) but also like, and al­lowe of them that doe the same. In which wordes he sheweth manifestly, that they that further, & fauour sinnes, whether it be by allowing, or flatte­ring, or mainteining them which com­mit the same, do sinne more grieuous­ly, and are more wicked, and worthie a greater punishment. Salomon also the 17. of the Prouerbes witnesseth,Prou. 17. ver. 15 that he that acquitteth or iustifieth the wicked, & cōdemneth the iust, are both an abomination vnto the Lord. Now that these men doe commit both these offences, the hatred they vse against those, that teach, that both such vngod­lines, and also naughtines is not to [Page 109] be borne with, doe euidently declare. Who, I pray you, would not thinke, that those shepheardes, which kéepe of, and beate away dogges, when they barke againste Wolues, doe conspire with the Wolues against the flockes: and that they are more dangerous, and therefore more to bee auoyded of the flocke then the Wolues them selues. To conclude, there must bee eyther some secreat vertue, such as they say is in the loode stone, to draw yron to it: eyther some very greate likenes of dis­positions, maners, and counsailes, which hath so sodenlye, so quicklye, so straightly lincked these Iesuites vntoThe Iesuites & popish prelate [...] conspire both against Christ. the Romish Bishoppes and prelattes. And for as much as we are not certain of any secret vertue, but are most sure hereof, by the consent of all wise men, and experience of all times, that, that prouerbe is true, likelyhood is the mo­ther of friendshippe: what other thinge may be gathered, and concluded, then that there is verie greate likenes be­twene them, and conspiracye in assal­ting the kingdome of Christ, although there be in outwarde shewe neuer so [Page 110] greate an vnlikelyhood? for it is aswel knowne, and as certaine, as snowe is white that they helpe one the other in bringing to passe this matter. where­fore these newe companions haue ta­ken to themselues a name from Iesu, with the like right, and no better tytle, then the Bishoppe of Rome the openHow truely the Iesuites take theire name of Iesus. enimy of Christ, doth call himselfe vi­care: and the prelates do boste them selues to be the successors of the Apo­stles, from whom they do vtterly dis­agree.

CAP. XII. That the third steppe, Whereby the felow­shippe with Iesu is confirmed, is the bea­ringe of his Crosse.

AL wise men do confesse that like­nes, and equalitie are most sure bandes of felowshippes, which thing also dayly experience doth teach, and confirme. For mens myndes are by no other meanes so much wonne and knit together: and friendshippe, and concord, the foundations of felowships [Page 111] by no other meanes are so much got­ten, and preserued, vnlikenes verelyeLikenes & equalitie the cause of fri [...]dship & concord, as the contrarie of ha­tred & discord. and inequalitie do quickly breed com­plaintes and braules, which are the di­struction of societies, and the occasions of discordes, and seditions: and contra­riwise equalitie is y^e nourisher of peace and concorde. The most wise God therfore when he would haue his Chur­ches, to wit, Christs, and all the elects felowship to be most nere, and sure: he also would, that there should be in the same both a verie great likenes, and equalitie, sauing that there should be a certaine diuersitie, and difference, which we se likewise to be necessary to make, & kepe societie. As in y^e bodie ofsimilitude. man there is diuersitie of members, so in a common wealth, and a familie there is a difference of offices, and de­grees, which doth so appertaine vnto good order, that thereunto it is altogether necessarie▪ but in all other things there ought to be verie great equalitie, and likenes. Moreouer 5. Paul the 8.Rom. 8. ver. 24. Ro. ver. 24. entreating of afflictions of the godly, maketh plaine mention of the likenes which God would haue, [Page 112] and hath ordayned should be, in the church betwen the head, and the mem­bers.The members of Christ must be made like to him their head. Those saith he, whome he hath knowne before, he hath predestinate, that they may be made like to y^e image of his Sonne, that he might be the first borne amonge many brethren. The Apostle sheweth that it is the purpose of the Father, that the first born sonne, to weete, Christ, should be the mirror or samplar, whereunto all men should conforme themselues, so that euerye man should resemble, & expresse him. The Author of the epistle to the Ebr.Hebr. 2. the 2. chap. describeth the beginninge of this conformitie, and likenesse, tea­chinge that the Sonne of God, beinge true God, was made partaker of flesh, and bloud: because the children, whom God had geuen vnto him, to witte, the electe, were made partakers thereof: that through one, all mighte bee made brethren, vnto whome he was made in all thinges like, sinne onely except And the Apostle Paule the 3. to the Phi­lippians [...] bil. 3. ver. 21 ver. 27. toucheth the end, and full conformitie, foreshewing, and pro­mising that it should come to passe, [Page 113] that Christ returning from heauen, should chaunge our vile bodies, and make them like to his glorious body.What the waye is, to be made like vnto Christ Therfore he was made like vnto vs, that he might make vs like vnto him selfe, according to that power (as the Apostle sayth) whereby he is able to subdue al things vnto him selfe. Now after what maner, and how he is wil­ling, and wont to bring this to passe, he hath expressed and declared in him selfe, to wit, his flesh and bloud, which he hath taken of vs. The author of the Epistle to the Heb. the 2. cha. vers. 10.Heb. 2. ver. 10. sheweth, that it became the Prince of the saluation of the elect, to be conse­crated or made perfect through afflic­tions. And Christ him selfe declared vnto his disciples béeing heauy for his crosse, and death, that he must so suf­fer, and dye, that he might enter into his glory. Wherfore he made the fleshLuk. 24. ver. 25. that he tooke vpon him, to become like the elect, to wit, his brethren: fit, and méete for the euerlasting glory, and heauenly dwelling, by the crosse and afflictions. But if this were the state of him which is the first begottē, who [Page 114] is the head, the captaine, yea the kingThe crosse the way to be like vnto Christ. and author of euerlasting saluation, and life: what shall we thinke that their state ought to be, which are cal­led, adopted, and engraffed, to the en­tent they may be partakers of saluati­on? And Christ did playnly signifie the same, what time he gathered, and chose his disciples into his family, cō ­pany, and schole: and they themselues as best witnesses therof, do in diuers places report and testifie, that he ioy­ned and bound them to himselfe: ma­king in playne and flat words, as it were, a couenaunt with them, and adding expresly a condition that they should beare his crosse. AfterwardsMath. 16. Mar. 8. Luc. 9. when they were cōuersant with him, he often times forewarned them of things to come, & of such miseries and afflictions, which they were to haue at the hands of those, especially which were houshold felows with thē, afterChrist exhor­teth his, to the patient bearing of the crosse. his departure from them: vnto the patient bearing wherof, he exhorted them, and encouraged and strengthe­ned them with diuers reasons, but chiefly with such as were drawē from [Page 115] his owne person, as most waightie, and such wherewith they ought prin­cipally to be moued. For in this re­spect also, he setteth foorth him selfe for an example, and would be so taken, of all that are his, whereof Peter flatly doth admonish vs. If (saith he) when1. Pet. 2. ver. 19. & 21. ye doe well, neuertheles ye suffer wrong, this is acceptable to God. For herevnto are ye called: because Christ also hath suffered for you, leauing you an ensample, that you should followe his steppes. Then he willeth them toCap. 4. 13. reioyce which suffer for the truth, and righteousnes, as the partakers and fellowes of the sufferings of Christ: which shall also be fellowes and par­takers of his glory. Of the which se­quele, and hope, Paule, discourseth atRom. 8. ver. 17. large the 8. to the Romanes. For af­ter that he had spoken much of sancti­fication, or leading of a holy lyfe, by the guiding of the spirite of God, accor­ding to the rule deliuered vnto vs frō God: (which endeuour I shewed be­fore to be necessarily ioyned with iu­stification which is by fayth) going a­bout to declare, and with most strong [Page 116] argumentes to proue, howe all theThey that looke to be partakers of euerlasting blessednes in the life to come with Christ, must beare the crosse with him in this life. children of God, ought to come to the possession of the enherita [...]ce, to wit, blessednes with Christ: he beginneth the matter with this sentence: If so be we suffer with him, that we maye also be glorified with him: teaching both vpon what condition we are re­ceiued into the fellowship of Christe: and also what way we ought to take to come to the ende thereof, to wit, e­uerlasting glory, or saluation. Which thing also shortly, but swéetely he tea­cheth the 2. to Timothy, 2. chapter, verse 11. If we dye with him, we shal2. Timoth. 2. v. 11. also liue with him: if we suffer with him, we shall reigne with him. These are the lawes of this felowship, that all things should be common: that there should be a likenes, and equall state in labors, & in rewards. Where­fore Paul oftentimes, as it appeareth, hath pronounced this law generally: All (sayth he, the 2. to Timothy the 3.2. Tim. 3. ver. 12. chapter, that will liue godly in Christ Iesu, must suffer persecution: and in certayne Churches he repeated this, that they must enter into the king­dome [Page 117] of God by many tribulations. Acts. 14. For the crosse is so ioynedAct. 14. ver. 22. with the profession of the crosse, that it can not be separated from it. As forThe crosse can not be separa­ted from Chri­stian profession▪ the sundry vse of the crosse, and why he would haue his to be afflicted: yea rather why he him selfe doth often­times afflict them, at this present here is no place to speake therof. By these places, which I haue nowe alleaged, and diuers other, which I do willing­ly passe ouer, it is playnly proued, that none belongeth vnto Christ, which is not partaker of his crosse: for as much as that is the mark, as it were, of the children of God, wherewith the most dearest of all was chiefly mar­ked, and honored. Yea the author ofHeb. 12. ver. 8. the Epistle to the Hebrues 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 geuen of his father vnto Christ, béeing first ingraffed to him by fayth, haue fellowship with him: and are made partakers of all gifts, and good­nes, which otherwise are proper to [Page 118] him onely: and then by the endeuour of a holy life, doe continue this felow­ship, and kéepe the right of the sonnes of God: so by the bearing of the crosse, they doe both testifie vnto all men, and perswade their own minds more and more: yea and doe seale vp in their consciences, that they are the members of Christ, and doe belong to that fellowship, whereof he is the head: and thereby doe conceiue most assured hope, that they shall be heyres of the kingdome of God with Christ, whom with great ioye of mind they looke for.

CAP. XIII. That in the newe felowship of the Iesuits, there appeareth no signe of the crosse of Christ.

I Doubte not but that these men, whom I impugne, will saye, that they ackowledge, like, and embrace as most true, whatsoeuer nowe hath bene sayd, touching the bearing of the crosse of Christ: but that it is so farre [Page 119] of, that they make agaynst them, that they make most for them. So in most points of doctrine we agrée in words, but we disagrée very much in vnder­standing, and sense. Wherefore we must haue a touche stone, which may discerne the true sense from the false. The doctrine therefore of the crosse of Christ, is to be discussed in a few more words: and this crosse is to be seuered from all other. And they are to be dis­cerned the one from the other chiefly by their causes. For that saying of Cyprian that notable writer, is noCyprian. lesse true, then common: The cause,The crosse of Christ is to be discerned from all other by the cause. Augustine. and not the punishment, maketh a Martyr. Whiche also was vsed after of moste godly writers, namely of Augustine agaynst the Donatistes, which did falsly chalenge vnto them selues the name, and prayse of the Martyrs of Christ, vnto whome also Augustine doth very well obiect, that Christ did not simply pronoūce them blessed which suffer persecution, but therwithall did adde, for me, for righ­teousnes, and the truthes sake, and so foorth. Moreouer Peter also doth most [Page 120] clearely disseuer them in his first E­pistle1. Pet. 2. ver. 19. & 4. Ca. ver. 15. the seconde 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 contrarie, and remouing it away by an opposition: what praise is it, if when yee be buf­feted for your faultes, ye suffer it pa­ciently? whereunto likewise that see­meth to pertaine, which Paule the first to the Corinthians the 13. Chap­ter1. Cor. 13. writeth of him, who being voyde of charitie, doeth deliuer ouer his bo­die to be burned. But here chiefly standeth the doubt, that our aduersa­ries doe chalendge to them selues, the place, and part of Augustine: and a­scribe vnto vs the part of the Dona­tistes, and such like. Neuertheles they that see not, howe farre the doctrine, and religion of Augustine doeth differ from the doctrine, and religion of these vpstartes: and which can not iudgeWhere the true crosse of Christ is to be found. howe vnlike our cause is to the Do­natists: it is maruell if they knowe howe, and are able to discerne a coale from snow. Wheresoeuer the name [Page 121] of Christ is, there is y^e crosse of Christ, and where Christ is rightly knowne, or rather acknowledged, there it is to beléeued that the name of Christ is. But it is euident, that these men doeThe Iesuites haue not true Christ, but an Idoll of him. not know Christ, and that they haue, and doe worship a painted, and phan­tasticall Idoll, in the steade of the li­uing, and true Christ. Then they on­ly can be afflicted for righteousnesPuritie of doc­trine a signe of the trueth. sake, which follow true righteousnes, which thing they only doe, which hold the trueth, and followe it as a light going before them. And who they be which haue the trueth on their side, the puritie of doctrine declareth: which as it is, the soule of the church, as it were, so is it a light to discerne, and finde out darknesse: the Rule which teacheth vs to trye straight thinges from crooked: the touchstone also, which seuereth true things from coun­terfait. Furthermore, what doctrine this newe faction doeth professe, and followe, and contrarily, what we doe, partly it hath bene shewed before: and partly a litle after shalbe shewed, for it is not vnknowne. For they differ [Page 122] as much as mens inuentions do from Gods decrées, that is, as much as darknesse differeth from light. Thus much touching the discerning the cau­ses of affliction. Nowe let vs entreate of the diuers, and sundry kindes of the crosse of Christ, least we should wrōg­fully exclude any man from the same, by the fleshly vnderstanding of man. Cyprian a true Doctour, and PastorCyprian. of the church, and a most faithfull, and constant Martyr of Christ, hath lefte behinde him to the posteritie, a lear­ned and godly booke of two sortes of martyrdome, the reading whereof, I iudge most profitable for all men. Out of it I will gather some flowers, but chaunging the order which he kepte. For in the first place. I thinke beste, that we consider of that kinde of Mar­tyrdome, which he calleth secrete, and is common to all times. ‘For it be­longeth also vnto all persons, whichTwo sortes of martirdome, in­ward and out­ward. do come vnto that age, in which iudge ment is ripe, and the discretion, or dis­cerning of good, & euill, is gotten. Ney­ther can there bee any place for that kinde of martyrdome, which we may [Page 123] call outward, and manifest, neyther isThe inwarde martyrdome must go before the outward. it for all either persons, either times, vnles that, first goe before. Neroes, Diocletians, Decians, or Maximi­ans doe not alwayes rage, as he saith, neuertheles the Deuill neuer ceaseth to trouble them, that are the professed souldiours of Christ. They are ne­uer without an enemy, which do loue Christ, godlines, and righteousnes. For euen the most holiest, doe carrye with them, whether soeuer they goe, a familiar enemy. We must alwayes fight that battell, which Paule liuelyRom. 6. ca. 7. cap. 8. cap. Gal. 5. painteth out, the 6. 7. and 8. Chapters to the Rom. The warre is continu­all, whereof he speaketh the 5. Chap­ter to the Galathians, in the which the godly oftentimes receiue woundes, & sometimes also doe take the foyle: So that they doe that, which they woulde not. Moreouer whither so euer they cōme, that are desirous to defend and set foorth the trueth, they light vponThe inwarde martyrdome & conflicte in the godly conti­nuall. the worlde, which can not hearken therunto without repining, and grud­ging.’ Whosoeuer is not willing to forsake it, and to depart from it, (as [Page 124] all those ought to be willing, which will haue any felowship with Christ,) he must alwayes vndertake the com­bat with it, he must alwayes looke for, and beare the hatred, reproches, and assaultes thereof. By these exercises2. Tim. 3. verse. 4. they are easily knowne, who are, (to vse the Apostles wordes) louers of God, rather then of pleasures. Nowe of which part, these new confederates are: the tentes, which they follow do manifestly bewray. Besides the ene­mies which consist of flesh, and blood, they that haue felowship with Christ, are alwayes besieged with the pow­ers of darkenesse, the rulers of this worlde, and spirituall wickednesses, whiche doe alwayes lye in waite for them: with these enemies all the chil­dren of God doe continually wrastle, and striue. All that are of this number and band, doe prepare, sense, and de­fende them selues with the weapons, and armour which the Apostle noteth out, and describeth the 6. to the Ephe­sians.Ephes. 6. The godly ne­uer want their spirituall com­bats with Satan. Hereby, as by sure marks, they that fight vnder the banner of Christ in this fielde, are knowne. They that [Page 125] drawe vnto themselues a crosse, or de­uiseWhat is the true crosse of Christ, and what not. vnto them selues armour of their owne making, haue no cause at all to say, that they beare the crosse of Christ. For that only is to be saide to be his, which he layeth vpon our shoulders: and whiche they shall neuer wante: which make account to liue godly. For the only sight of the wicked life of the vngodly, doeth oftentimes bring vnto the godly a hard, and bitter crosse: as it befell sometime to Noe, and Lot, as Peter witnesseth the 2. Epistle and2. Pet. 2. 2. Chapter. Briefly the life of a godly Christian, is a continuall combat in this our exile, or banishment, as IobIob. truely witnesseth, who was greatly, and long practized in this warfare. Neyther doth Christ grant vnto those that are his souldiours, any release, or time of ease, and giuing ouer: but soDum spirant, non modo sperare, sed etiam suspirare eos vult. long as they breath, he woulde haue them not only to hope, but also to sigh, and grone. Therefore then at length shall they haue fully ended the fight,The godly must alwayes in this life beare the crosse of Christ. when they haue likewise ended their liues. It is wel said also, that the life of godly men is a continual repentance: [Page 126] whiche if it be true, neuer lacketh a crosse of Christ.

Now whereas these newe felowesThe life of the godly a conti­nual repētance. do not know, what true repentance and turning to God is, (as it is playn by their owne writings) neither vn­derstande by what meanes the mor­tification,The Iesuites ig­norant of true rapentance and mortification. and burial of the olde man, and quickening of the new is brought to passe, they haue no cause why they should saye they beare the crosse of Christ: and chalenge to them selues a place in his felowship.

Besides this kinde of Martyrdome,The outward martyrdome what. which partemeth to all the godly, and is chiefly wrought inwardly in the theatre of the minde onely: there is an other, which belongeth neither vn­to all times, neither all beleeuers, but to them alone which endure tormēts euen vnto the death for the profession of the name of Iesu Christ: and haue as it were sealed vp with their bloud amongst vnbeleeuers, the Indenture of the Gospell, as Cyprian speaketh:Cyprian. whose captayne is the finisher and ac­complisherInstrumentum Euangelicum. of our fayth Christ, as the author of the Epistle to the HebruesHeb. 12. ver. 2. [Page 127] the 12. chap. vers. 2. doth very nota­bly set him foorth, to be followed of all the godly. And they onely follow him, whom there vnto he chooseth, and cal­leth, that is, whom he vouchsafeth of that honour. For to suffer reproches in this behalfe, the Apostles by their example haue taught, Acts 5. ver. 41.Act. 5. ver. 41. to be reckoned a matter of great ho­nour, and gayne. The same also haueThis martyr­dome for Christ glorious. they taughte in wordes, especiallye Paul, whose life apeareth to haue bin a continuall Martyrdome. For he soPaules life such a continuall martyrdome. caryed about both in his mind Christ crucified, and so set him foorth, and paynted him out with his talke, and so expressed him in his life: that he al­so caried about him in his fleshe, hisFryer Frauncis fained to haue woundes as Christ, by the Franciscan Fryers. markes, not paynted, or fayned, as the Franciscan Fryers Idoll, but prin­ted in all partes of his body: as the which mused vpon, and practised this onely thing, since Iesus chose him to be of his felowship: that he might ful­fill the rest of the afflictions of Christ in his fleshe, for his body sake, whicheColos. 1. ver. 24. is the Church. It is not, in sooth, the part of a godly, & wise man, to drawe [Page 128] vnto him rashly the hatred of the world, or without iuste occasion to enter into daunger vnder the pre­tence of trueth, or religion: but to re­iect & refuse it, béeing offered of God, it is the parte of a faynt harted and faythles man. Wherefore although it be not necessary that al men should witnesse their profession of the Gos­pell, by outward suffering and tor­ments, muche lesse seale it vp with the sheadding of their bloud: neuer­thelesseThe godly ought euer to be willing to suffer this mar­tyrdome, when iust occasion is offered. all those that will be accom­ted of the heauenly father, and Iesu Christ, for sonnes, and brethren, and not be throwen into vtter darknes, and euerlasting fyre with faith brea­kers, and hypocrites, ought at least to seale the same, with the preparati­on of their minds thereunto, as some speake: that is, ought so to haue their mindes bent, or setled, that they be ready not onely to enter into daun­gers, but also suffer death, if the glory of Christ, the saluation of the Church, and cause of the trueth doth require the same. Whether these newe com­panions of Iesu, cary such mindes or [Page 129] no, it is not harde to iudge, by theseThe Iesuites haue not this willingnes to suffer this mar­tyrdome for Christ. thinges that they haue hithervnto done, and yet doe. For they that are always present with the sworne eni­mies of Christ, and doe take secrete counsell with them, doe encourage tyrants, are to tormentors as it were bellowes to kindle flaming fyres, a­gainst the sonnes of God, the brethrē, and members of Iesu Christ: finally which apply all their intentes, and purposes to that ende, that they maye crucifie the true professors of Christ, howe can they haue minds prepared, and ready to beare the crosse?

CAP. XIIII. That the Iesuites haue a great resem­blaunce, and likenes with these here­tikes which are called Nazarites, the enimies of the crosse of Christ.

IT is euidently knowen by the hi­storie of the Actes of the Apostles, that assoone as the light of the Gospel began to spread abrode his beames, Satan raysed vp agaynst it diuers [Page 130] kindes of enimies: which althoughe they were very vnlike one the other amongst them selues, yet they did all conspire together in this, that they ha­ted Christian religion, and laboured by all their deuises, and endeuours, eyther wholly to let, eyther to hinder the course of the G [...]ll. Amongst the Iewes there were especially the High Priests, the Pharisees and the whole scomme of y^• Priesthode. There were also amongst the people very many, which were oftentimes stirred vp by those bellowes. Amongst the Gen­tiles there were diuers kindes and states, as those times did require, of the which perhaps somewhat shal be spoken at an other time. Now I will speake of a certayne kind, which that perpetuall enimie of Christ, and hys Church had set foorth by a speciall de­uise, and instructed with a peculiar subtiltie. It was a kinde of men both very craftie and very pestilent: theThe Nazareans described, and their practises, agaynst Paule. which as it did the more secretly vn­dermine the Church, so did it hurt it more daungerously. First it crept in subtilly to the duetie of teaching: for [Page 131] it insinuated it selfe, as it appeareth, vnder the colour of spreading abroad the Gospell. And for as muche as the name of Paule was very famous, for his marueilous dexteritie in prea­ching the Gospell, and his happy suc­cesse in publishing thereof, (whiche thing also gote him the hatred of very many) these hypocrites thought best chiefly to set them selues agaynst him: thinking that to be very profitable for their purposes, and deuises. For they thought that to be the readyest waye for them to come to glory, and gayne, which they onely regarded, and wher­vnto they turned all their doctrine. Therfore taking vpon them the per­sonThe Nazareans tooke vppon them to be A­postles. of Apostles, they sought by all kinde of lyes & trecheries, to remoue Paule from his place, and to thrust him from his seate: that is, to take a­way all authoritie from him, and they troubled him wonderfully with di­uers slaunders. Nowe as they had taken vpō them to vexe, and to back­bite him aboue others: so he dealing with a good conscience in this his vo­cation, did set him selfe stoutly, and [Page 132] constantly agaynst these ministersPaules constan­cie and boldnes in the defence of the Gospel agaynst them. not of Christ, but of Satan: well perceiuing what this enimie by them did goe about to bring to passe. As therefore he well vnderstoode the craf­tinesse of these deceiuers, so he moste clearely discouered them vnto all congregations, paynting them out, as it is sayd, in their owne colers, and that not in worde onely, but also by writing, that y^e memory therof might remayne with the posteritie, to their great profite. For the Church hath inPaule in these paynteth out al false teachers to the posteritie for euer. that description of the Apostle a liuely picture of all false teachers, and here­tikes: whiche if all that professe the name of Christ, did marke, and note, it would be farre better with a great number, and the Church of Christe should féele lesse hurt. Verely in that picture of the Apostle, these new kind of deceiuers of whō we now speake, séemeth vnto me most of all to be ex­pressed. For there is suche a likenes betwéene them bothe, that the one may worthily séeme to be, and to be called▪ not onely the image, and liuely portrature, but the fathers also of the [Page 133] other. Onely this vnlikenes I doeThe Iesuites worse then the Nazareans. note to be betweene them, that the children doe many wayes passe their fathers in wickednesse, and craftines. But that ought neither to séeme to be a newe thing, neither to be maruey­ledSatans later de­uises worse thē his former. at. For Satan the common father of them both, by long vse, and experi­ence of many things, doth euery daye ware worser, and craftt [...]r then him selfe. Wherefore it is no maruel if his second deuises be more wylier (as the Prouerbe goeth) and the last egge of this crowe be more hurtfull then the first. Herein they doe agree well first, that as that enemie of Christ, so soone as the Gospell began to be published amongst the Gentiles, brought them in subtelly vnder the pretence of the lawe, and religion of Moses: So im­mediatly when the light of the gospel began to shine again, & to be restored, craftily he stirred vp, & not onely con­ueighed into the Church, but also by, and by aduaunced these, béeing coue­red with the title of Iesus, and decked with the shewe of godlynes, and fur­nished with many practises to de­ceiue. [Page 134] And to the entent that euery man may the sooner vnderstād, what great likenes and agréement there is betwéene bothe the sortes, I haue thought good to laye before all mens eyes a comparison of them.

• Enemies of the crosse of Christ. Phil. the 3. ca. Teachers of an other gospel, thē that which was deliuered of Paul, and corrupters of the same. Gal. 1.
• Teachers of other do­ctrines, 1. Time. 1. ver. 3. disobedient, vaine tal­kers, or talkers of va­nitie, and deceiuers of minds. Tit. 1. ver. 10.
• Such as gaue heede to fables, and the com­mandements of men, that turne away from the truth. Tit. 1. ver. 14.
• Authors of fables, and genealogies which are endles, whiche breede [Page 135] questions, rather then 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 dissentions and offences. Rom. 16. vers. 17.
• Authors of prophane, and vayne bablings, & oppositions of scien­ces falsely so called. 1. Tim. 6. vers. 20.

The summe, or effect is, that the [...]e Apostles doctrine is contrarie to the doctrine of Christ, that is, the A­postolicall: that it is fabulous, vaine, vnprofitable, bréeding dissentions, and offences, or (as these Romishe Censors are wont to speake) Schis­maticall and offensiue.

• To transforme them­selues into the Apo­stles of Christ. 2. Co. 11.
• [Page 136]To make a shew of god lines, but to denie the power therof. 2. Tim. 3 vers. 5.
• To make a fayre shewe in the flesh. Gal. 6. ve. 12 To boast in the fleshe, Philip. 3▪
• To deceiue the hearts of the simple, with faire and smooth speaches, and flatterings. Rom. 16. vers. 18.
• To bark like dogges at godlye, 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 euill workmen. Phi. 3. vers. 2.

The summe, or effect is, that they were counterfait hypocrits, that they did nothing singlely, or playnly, that [Page 137] they vsed speache framed to deceiue, that they corrupted craftilye those things that were whole and round.

• To serue their own bel­lye, and not Christ, & to honor their belly for their God. Rom. 16 ver. 18. Philip. 3. ver. 18.
• To seeke their owne, & not those things that are Christs. Phi. 2. v. 21
• To teache things that they ought not, for silthy lucre sake. Tit. 1. ver. 11. and to subdue whole houses.
• To beare rule imperi­ously, and to play the tyrāts in the Church, with the reproche therof. 2. Cor. 11. ve. 20.
• To bring other into bondage. Gal. 2. vers. 4.
• To flee persecution for the crosse of Christ: & to glory in other mēs fleshe. Gal. 6. ver. 12. &. 13.

[Page 138]The summe, and effect is, that they referred all thinges to their owne gaynes, to wit, their owne ambition, and couetousnes, two plagues or pe­stilences of the Church▪ and the wel­springs of all euill: that they were in­flamed with the desire to beare rule, that they were in respect of thē selues lofte and gentle, that they were cru­ell and fierce to others.

Those things that Paul hath writ­ten, not so muche agaynst his owne enemies, as the enemies of Christe,The image of true teachers set foorth in Paule, of false teachers in the Nazareans. and hath in his Epistles h [...]e, and there insearted: I thoughte good to referre vnto these heades, placed in this order, that they might the more easily both be séene with the eyes, and conceiued with the minde▪ And as both in these me [...]s persons, & doctrine there is set foorth vnto vs an image of all false teachers, and [...]ure markes of corrupt doctrine: [...]in Paule, and his doctrine, we haue a true, and liuely pi­cture bothe of the true ministers of Christ, and also sincere, and pure do­ctrine: for they must bothe be ioyned [Page 139] together, if we will iudge aright. Nei­ther is any mans doctrine so muche to be wayghed, and estéemed by his tong and talke, as by his life, & déeds. For of such deceiuers writeth Paule, Tit. 1. They professe them selues toTit. 1. ver. 16. knowe God, but denie him in their déedes. It is also well written of Cy­prian,Cyprian. that the testimonie of the lifeMens doctrine to be iudged by their life, not by their tong. is more effectuall, then of the tong: and that workes hath their tong, and their eloquence, yea when the tong kéepeth silence. For as there can not be a holy life, which is not ordered ac­cording to the rule of holy doctrine: so it commonly commeth to passe, that he which leadeth a life not agreable vnto this rule: is willing, and ende­uoreth to breake, and corrupt (if he were able) the very rule of good li­uing: as euery naughtie man desi­reth that good lawes might be bani­shed, and destroyed, although he prayse them sometime in his talke. Briefly, the record of the life doth notThe tong doth sooner deceiue, then the life. so muche deceiue, as of the tong: the whiche the sentence of Christ dothe confirme, willing vs to trye out falseMat. 7. ver. 15. [Page 140] prophets, and wolues couered withMath. 7. ver. 15. shéepes clothing, by their fruits. For albeit they coūterfayt neuer so much, and often times also deceiue wise men: yet at length their woluish na­ture doth bewray it selfe. But chieflyThe ende and scope of mens doctrine, a sure token thereof. a sure iudgement may be had, by the scope and marke vnto the which eue­ry man driueth, and wherevnto he re­ferreth al his counsayles, & endeuors: as Paule doth playnly signifie in cer­tayne1. Tim. 1. & 6. 2. Tim. 2. places, noting this especially in false teachers, renegates, & deceiuers: that they erred from the marke, and turned aside els where. Uerely it is chiefly the care of true teachers, to apply all their thoughts, and doings to the doctrines deliuered vnto them by God: as the which regardeth no­thing more, & counteth nothing bet­ter,The end of the true teachers doctrin, to seke the wil of God: of the false, to seeke their own lustes. then to submit their wils to Gods will, and to be obedient therevnto. But it is a common thing with false­teachers, to turne the heauenly doc­trine to the marke, which they haue set before them selues: to the intent they may force it to serue their owne purposes, commodities, yea and their [Page 141] owne lustes. The same doth Paule writing to the Corinthians the firste Epistle, and 14, chapter, sharpely re­prehendé,1. Cor. 14. speaking of them which a­bused the gifts of tongs: the whiche place of the Apostle, ChrysostomeChrysost. ho. 35. that godly Bishop, and good interpre­ter of Paule expounding, sayth: Mark howe here agayne he squareth the stone to the squier, seeking euerye where the edification of the Church. So that the Apostle doth teache both in this place, and els where, that all things are to be referred to the edifi­cation of the Church. Which marke, who so will regard, shall not easilye erre, but he that hath any other re­spect, must néedes misse often times.

Nowe let vs consider, vnto whiche sort these newe Apostles do belong, and vnto whom they are more like, eyther Paule, or those disguised Apo­stles. What the doctrine of Paule was, his Epistles doe witnesse: but what his aduersaries was, it maye certaynely bee knowen, partely by Luke, Acts 15. chapter: partely by Paule him selfe, namely out of the [Page 142] Epistle to the Galathians: and partly by Hierom, especially out of his com­mentaries vpon Ezechiel, 16. chap. and certayne other olde writers. The effect is, they went about to couple the keeping of the olde lawe (these are Hieromes owne wordes) with the grace of the Gospell, and to ioyne Moses vnto Christ. But howe smallThe Iesuits not like Paule, but the Nazareans, in their doctrin. a matter is this, I pray you, if it bee compared with the riffe raffe of the Iesuites doctrine, in the which there is scarce a leafe, wherein there is not read some, much more gréeuouser re­proche against Christ, then that was? If for that doctrine the Apostle doub­ted not, and that with indignation, to call them the enemies of the crosse of Christ, which inuerted the gospell, which he hauing receiued of Christ, had preached: are not these to be ta­kenThe Iesuits de­face God, and his glory, in sanctifying, and deifying men. for the very sworne enemies of Christe, and his Gospell, of all those that haue professed Christe, that loue him, and are carefull for his glorye? For what Christ, I pray you, shoulde we haue, if we harlten to these newe masters, and folowe them? For al­most [Page 143] all the ornamentes whiche the father hath bestowed vpon him, are pluckt from him: and turned ouer, not vnto Moses the rare Prophet of God: but vnto infinite obscure, and vnknowen, eyther Saintes, as these men tearme them, eyther false gods, which haue b [...] sanctified, or deified by filthy, and lowde men. His graceThe Iesuits de­face Christes grace, by mans merites and workes. procured by his death, sacrifice, and merite, is not onely obscured, but also extinguished, & buried by these mens doctrine, of the merites of man, and workes whiche were not good, but partly superstitious, and partly wic­ked. For what, I pray you, doth that huge heape of euils, that shoppe of wickednes, and nurse of mischiefes,The Masse in­iurious to the grace of Christ. the Masse leaue vnto it? Againe what soeuer these men teache of the fyre of Purgatory, prayer to the dead, wor­shipping of images, pardons, the Popes supremacie, the authoritie of the church, and such other like mat­ters: what els are they but mens dreames, and deuises more vayner then old wiues tales? Is it not meere vayne babling the greatest parte, of [Page 144] those things, which vnder the title of the traditions of the Apostles, are de­liuered as the Oracles of God, vnto Christian people, and are thrust vpon them both to be beléeued, and obser­ued? What néede I to speake of ma­ny ceremonies? For it is certayne,Iewish, & hea­thenish cere­monies broght into the Church of Christ, by the Papists, and Ie­suites doctrine. that almost all the Iewishe ceremo­nies, except circumcision, which these aduersaries of Paule, or rather of Christ, and the truth, did chiefly vrge: are raysed vp, and brought againe in­to the church of Christ, many thinges also therewithall mingled out of the superstition, and vngodlynes of the Heathen. And when at length men began to beléeue that religion consi­sted in them onely, their heape with continuall additions grewe so great, that it was altogether intollerable, & began with the hugenes therof to fall to the ground. Neuertheles as if those things which were inuēted, & brought in by the predecessors, were not suffi­cient: these newe workemen doe la­bour to adde to the former, suche as they haue lately coyned in their owne shoppe. Is not this to teache other [Page 145] doctrines, and to bring in darknes at the noone light, yea, and to call againe bōdage, libertie being once obtained? Moreouer, that vnlearned, brabling, hurtfull, yea pernitious questions are ioyned with the Iesuites doctrine, it is thereby well knowen: that they embrace all the consuse heape of the Popish diuinity: nor do signify in any place, that I know, that they mislike the thorny or subtil trifles of y^e schole­men. Whereby it euidently follo­weth,The Iesuits do­ctrine more c [...] ­rupt then the Nazareans. that these newe false apostles, as touching the nature of their doc­trine, do not differ from the olde: sa­uing that these mens doctrine is more erroneous, & corrupt then theirs, and further off also from the simplicitie, and puritie of the Gospell. As tou­chingThe Iesuits in the ambitious maner of their teaching like the Naza­reans. the maner of insinuating them selues, and créeping into mens bo­somes, and rushing vnto the tower of doctrine: that is, the pulpit, or the chayre: there is to be seene very great likenes betweene them both. They were Iewes by birth, by profession Christians, but in very deede, of that sorte of men, which of some are called [Page 146] neuters, that is, which imbraced ear­nestly neither religion: abusing not­withstanding craftily both vnto their gaynes. What course these new hy­pocrits haue taken, and by what pra­ctise they haue mounted, & are come vnto this degree, and place, whiche nowe they haue, it is not vnknowne vnto many which are yet aliue. Ha­uing atti [...]ed them selues cunningly with a visor of godlines, they came abroade when the times were mise­rable, and lamentable: that is, when all things in religion were out of or­der,The Iesuites counterfait ho­lines, and hy­pocrisie, to win credite at the first. and tumbled vpside downe. The maner of their countenance, of their voyce, of their gesture, and the beha­uiour of their whole body, was so squared and framed to the time, and all occasions: that many began to hope, that all thinges that were de­cayed, and corrupted, should shortly be restored, and repayred by the faith­fulnes, paynes, and diligence of these newe teachers. And herein stoode not the least parte of Satans subteltie, that they did dissēble finely, that they and the Monkes did not ioyne hands [Page 147] together, whose slouthfulnes, and rio­teousnes had nowe already brought them into hatred, and contempt with all men. They signified plainly, that they had no dealing, nor conference with the Priests, whō they knew to be infamous with all mē, for their no­torious ignorance, & filthines of life. But now it is knowen in very déed, that they intend this one thing, to en­riche them selues with their spoyles, and decke them selues with their fea­thers, and place them selues in their seates, and roomes. Which purpose of theirs whiles I consider, that came into my mind, which Iosephus in theIoseph [...]ll. A [...]. Iuda. 11. ca. 8. 11. booke of the Antiquities of the Iewes, the 8. chapter mentioneth, touching y^e sleight of the Samaritans. The Samaritanes, saith he, in the dis­tresses, and afflictions of the Iewes, denie themselues to be their kinsmen, saying them the trueth: but when they sée them to haue good successe, by and by they thrust them selues into their felowship. Hereby it sufficiently appeareth, that it is no newe, but an olde policie commonly vsed of the cor­rupters [Page 148] of the true worship of God:The Iesuites do vse the policie of all false wor­shippers of God. to wit, to be touched in deede with no religion, neuertheles to fayne, and professe, as occasion serueth, any reli­gion: and to bende, and turne their minds thither, where any hope of lu­cre, and gayne doth appeare. Doth not these disguised Apostles, euen asThe Iesuites pleasers of men. those ancient, béeing vayne glorious, and pleasers of men, chiefly endeuor to make a fayre shewe in the fieshe? for what els are they, then the para­sites of wicked Popes, ignoraunt princes, and the superstitious vulgar people? Is not this a common ende­uour, and practise with these men, to make suche as they smel to be little fa­uored of them, for their free & franke profession of the trueth, and godlynes, more odious vnto them by inuenting of slaunders agaynst them? AgaynstThe Iesuites slaunderers, and backbiters of godly and lear­ned men. godly and learned men, eyther which are absent, or which are dead, whose sight they can not abide, and whose voyce they can not beare: they prac­tise their doggishe eloquence, as the prouerbe is, and they gnawe them, e­uen béeing dead, with their spitefull [Page 149] teeth. Hierome amongst other things,Hicrome. writeth of those whom he calleth (as I haue sayd) Nazareans, thus: a te­stimonie which in his right place a­greeth with one sence, or meaning, they labour to make to serue to an o­ther. The which not onely agreeth with the words of Paule, but doeth also in a manner expound them, espe­cially that which was spoken of be­fore out of the 2. to the Corint. 2 that they vsed to set to sale, and to corrupt the worde of God.

In this poynt, these newe huck­stersThe Iesuites chop & change and corrupt the worde of God, to get the fauor of men. doe diligently followe them, when eyther they speake of the scrip­tures to please the Popes: eyther tic­kle the eares of Princes, whom they haue bewitched with their inchaunt­ments, eyther labor to stirre vp, and inflame the rage of the furious vul­gare people agaynst vs, whom they knowe as well as those that inhabite those regions of the earth, whereinAntipodes. they goe directly foote to foote contrary vnto vs. Certaynly they doe then de­clare how truely they call the Scrip­ture a nose of waxe. For they turne, [Page 150] or rather wrest it, whither it pleaseth them. The words of the Scripture sounde with them what they liste, and therein they see, what their affec­tion leadeth them vnto, and what they like, is a matter of religion, and holines. But they are greatly decei­ued, if they iudge vs by their owne disposition. We haue learned out of Paul, to handle the holy oracles more religiously. Verily we acknowledge the minde of the holy ghost to be con­tayned in the words, wherevnto we are wont to submit our iudgement, will, and affections.

It remayneth, that we looke vpponThe ende of the Iesuits doctrine the scope and ende of their doctrine. Wherevnto the vile and slauishe flat­tery, and cruell backbiting of these newe masters doth tende: their lyfe and doings, as effects therof do plain­ly declare. For we finde dayly by ex­perience that very manye purposes are not knowen but by the euentes. It is reported, that a certayne FryerA Franciscane Fryers hypocri­sie to climbe to the Popedome. of the order of the Franciscans, which bredde vp hither vnto many cruell wolues, and suttle foxes: came vnto [Page 151] the Popedome by a wonderfull prac­tise. At the time of his meales, he cau­seth his table to be couered with a fi­shers nette: which fact of his, diuers did take to be a signe of rare holmes. But what came to passe? When this notable hypocrite had gotten the pray he hunted after, that is, was moun­ted to that lofty seate: then at the length he ceased to couer his boorde with that mysticall nette, and it was vnderstoode what minde, and purpose that Foxe had. So if there be anye man, which eyther knoweth not, ey­ther doubteth, to what ende the title of the Iesuites, being no lesse holy in shewe, then straunge, haue bin in­uented, and vsurped of these confede­rates: and why they haue taken vp­pon them this color, or rather visor of godlines, and learning: let him con­sider what hath bin brought to passe, within these few yeres, by these mas­king religious men, and where vnto they are come within so short a space, from very obscure, and sclender be­ginnings: and he shal easily perceiue, if he haue but a sparke of iudgement, [Page 152] whether they haue sought their own▪ The Iesuits so­dayne aspiring to high roomes, & great liuings, shew what their ende is. or the things that are Christes: whe­ther the worship of God, or the care of their owne bellies, hath ledde them to put vpon them this person, & hath brought them into this state. Hath ambition, and the desire of their own glory, or of Christs, aduaunced them from the lowest seates, to the highest chayres? Hath the desire of the sal­uation of the Church, and pitie of the ru [...]e, and calamitie therof, or the re­garde of their priuate commodities drawne them out of the dust, and as the prophet speaketh out of the dung­hill, into so stately houses, and pala­ces of prelates, whervnto are ioyned liuings, and wealth of equall rate, and valewe? Let the olde, and trueThe Iesuites f [...]rre vnlike the Apostles of Christ. Apostles be a little compared with these new, what thing is there, wher­in they may be sayde to be like, or ra­ther not vnlike? Let also the aunci­ent Monkes be compared with these vpstartes, who would beleeue that this issue sprang of those fathers? but if you list to compare them with the Monkes of the middle age, and those [Page 153] of later times, although they doe allThe Iesuites farre more for­ward in aduan­cing themselues then the old to­lerable, & later intolerable monkes. take their beginning from that onely father of lyes: yet they in compari­son of these may seeme to be b [...]outh­full, doltishe, and wretched. For the thing it selfe witnesseth, that te [...]se men haue within very fewe yeares founde out, and gathered togeather more ritches, and rise also higher, then they coulde in many ages. Ve­rily the later hath farre ouergone the former: and that is fallen out, which oftentimes we see to come to passe amongest trauellers, that they that tooke their iorney laste, do leaue them a great waye behinde them, whiche went on their way first. So muche in the compassing of matters, can dili­gence, speede, and industrie do, wher­with Satan their cōmon father, hath furnished them aboue al other. And in this thing we may perceiue y^t which diuers times cōmeth to passe amōgstThe Iesuits the Popes their fa­thers dearlings, in respect of the monkes their brethren. men: that the yongest of many chil­dren are better beloued of the fa­thers, then the other. For the rest doe seeme in comparison of them, to be cast of, because they are not regarded, [Page 154] these onely are their dearelings, these are enriched, and aduaunced to ho­nours, and dignities. To be shorte, a man would say, that these were the lawfull, and true children of the Ro­mishe sea, and that the other were now bastards. Furthermore, whe­ther these doe follow also filthy lucre,The Iesuites couetous. the inheritaunces whiche they haue gotten vnder the pretence of godlines, defeating the lawfull heires, doe suffi­ciently testifie.

These good felowes of Iesu (of Ie­su, I say, which openly professed him selfe to be poorer then foxes, & byrds,)Mat. 8. ver. 20. doe refuse giftes yea beeing offered: but doe most greedily accept of great houses, and riches. Whether like­wiseThe Iesuites ambitious, and seeke a tyran­nie ouer the Church. these holy men be kindled with the desire of bearing rule, and do co­uet a tyrannie ioyned with the con­tumely of the Churche: those can be fitte witnesses, amongst whom they haue gotten, and doe yet hold courts (as they call them) of inquisition of mens fayth. Verely they laye vpponThe Iesuites holde cruell courts of in­quisition. the necks of the godly, and force them to beare the crosse of Christ, (whiche [Page 155] they are more afrayde to touche, thenMat. 27. ver. 32. were sometime the souldiours of the Romanes) more cruelly, then they did lay it vpon the shoulders of Sy­mon of Cyrene.

By these, and other things, which it were to long to touche seuerally, they that are not altogether blinde, do easily perceiue, howe great a likenes there is in all poyntes, betwéene these counterfayt fellowes of Iesu, and the olde aduersaries of Paule. And for as muche as they can not denie, that this Apostle was the most true felow of Iesu Christe: all that are well in their wittes may iudge, whether we ought not to call these mē more right­lyAnti Iesuses, & Antichristes, the Iesuites true titles. Anti Iesuses, and Antichrists, then Iesuites, and Christians, of whiche name they seeme to be ashamed.

CAP. XV. That the auncient title of Christians is to be kept together with the auncient godlynes.

WE heare the dayly cōplaints of many for dissentions in [Page 156] religion, which almoste are infinite▪ vttering that old saying, that they sée in deede whō they may shunne & flee,Against com­p [...]t of dissen­t [...] in the C [...]e. but that they see not whom to folow: and for this cause we not only heare▪ but also with great gréef sée most part of men to cast away all thought of re­ligion, much more the care therof. As I cōfesse that complaynt of the nūber, and diuersitie of dissentiōs to be most true, which thing also greueth me ve­ry much: so wheras they deny they sée whom to follow, it is most certayne, that it cōnteth not of the true desire of religion, but of the hatred, wearisom­nes, & lothsomnes therof. For if they were earnestly touched with the loue therof, they would quickly see whom they are to folow. Verely these cōplai­ning, & ouerde [...]nty felows séeme vntoSimilitude. me to do no otherwise, then if many should striue together, a great manyDissentions no iust cause, why men doe not come to the trueth. torches beeing lighted at noone day, which of them were to be taken, & fol­lowed for the brightest: one offended with that striuing, and multitude of lightes: should hide him selfe in a dark hole, and should sh [...]e all light. As [Page 157] though he might not rather, and also ought not to looke vppon the [...]unne, and folowe his light, making no ac­count of all the other lights. God cal­leth vs with a lowde voyce vnto him selfe, why then doth the horesy cla­mors of men hinder vs? He hath ope­ned an enteraunce vnto vs by his sonne, as a moste right and straight waye, and sure gate vnto him selfe, why dothe the bypathes deuised by men trouble vs? His voyce is cleare, if so be we giue eare, and be wil­ling to be taught: the waye also is playne, and darke, or harde to finde out vnto no mā, but vnto them which refuse to open their eyes. All men cry out, that they loue the truth, and bost that they seeke it: but this speeche is in many mens mouthes very rise, yet their mindes muse vppon other thoughtes, and intende other purpo­ses:Io [...]. 19. and are moued with no moreA great cause of dissentions, that men are not desirous to speak the truth in Gods worde, where it is to be found. loue of knowing the truth, then was Pilate, when he heard Christ speake of the truth. And this is not the least cause of dissentions, as I truste I shall at some time, or other make [Page 158] euident. If we loue, and seeke the truth, why do we more regarde and harken vnto men, then God? Whye haue wee not rather recourse vnto the very fountayne it selfe, then stick so muche vnto the riuers? Why are we rather tyed vnto things present, then call to remēbraunce things that are past? Why do we not rather fetchThe Iesuites newly sprong vp, bost falsely of antiquitie in their doctrine against vs. the forme of godlines, & rule of trueth from y^e godly, and learned antiquitie, then runne vpon new rockes? But to returne to this new garrison of Satā, omitting at this present al other: these confederates lately sprong vp, beeing but yet children, where as they ende­uour to innouate all things, cease not neuertheles to boast of antiquitie, and obiect it forsooth against vs: they com­mende in wordes, that whiche they condemne in their doings: they labor to establishe, and auouche with their tong, that which they ouerthrow and ouerturne with their hand? We doe loue, reuerence▪ and desire to haue re­stored▪ and as much as we can, haue restored, the doctrine, and forme of religion and godlines, which is, aun­cient, [Page 159] and Apostolicall: notwithstan­ding these innouators are not asha­med, to cast vs in the teeth with the desire of noueltie. We account it to be▪ extreme impietie, and that it dothe as i [...] were condemne God of folly: to goe about to rayse vp beeing buried, and to bring to light agayne, those old ordinaunces of Moses, whiche God, as he did once appoynt, so did he afterThe Iesuits for­bid that which Christ hath cō ­maunded, and commaund that which he hath forbidden. abrogate, & repeale. Contrarily these men, euen as did those Iewish Chri­stians, doe holde that they are to be kept: and doe disanull those thinges that Christ by his Apostles hath pla­ced in their roome, that they mighte shewe them selues two manner of wayes, to be enemies of God, and of Christ: in that they not only ordaine that whiche is not lawfull by Gods worde: but ouerthrowe, and repeale, that which is lawfull, or rather, that which is ordayned, and established. The thing therefore it selfe sheweth,The Iesuites stirred vp by Satan, and why. that they haue bin suborned, and sub­stituted by Satan, not to call backe agayne the auncient, and true religi­on: but to nourishe the confusion [Page 160] which he hath brought in this laste, and as it were, olde age of the church: partly by cōsidering the errors, which he hath already spread: partly by en­creasing them: and by corrupting more and more the face of true religi­on deformed many wayes by their predecessors: to establish superstition, and Idolatrie: and that according to the maner of this Iuggler, vnder the color of reformation, & buylding vp. But it is well, that this enemie did somewhat lately thinke of the muste­ring of this supply of souldiers. For the lighte of the Gospell hath nowe spread his beames so farre, and wide, that it is no easie matter for them to extinguishe it: the truth hath taken suche deepe rootes in the minds of ma­ny, that it is an hard matter to pluck it out. Notwithstanding, it is to be lamented, that in y^e meane while, theThe Iesuites seduce child [...]sh & foolish men. 1. Cor. 14. ver. 20 Gala. 3. ver. 1. eyes of many vnwary, and ignorant men, or to speake more flatlye with Paule suche as are children in vnder­standing, and foolish, are so bewitched, and deseled with these mens charms, and doting tales, that they entertaine, [Page 161] heare, haue in admiration, and folow these obscure vpstarts, as if they were Angels sent from heauen. But sucheIoh. 3. is the disposition of many, that accor­ding to the saying of Christ, they loue darknes more then light: and had ra­ther follow blinde guides, then those that can sée clearely: briefly, that pre­ferre cruell wolues before faythfull shepheards: and had rather buy their destruction dearely, then receyue sal­uationThe lamentable blindnes of those that are sedu [...]ed by the Iesuites. fréely offered. Truely it is a wonderfull, and a pityfull thing, that these vagrant, and wandring per­sons, thrusting vpon men, vnder the pretence of the traditions of the A­postles, moste absurde things, and most contrary to the true, and aun­cient forme of godlines: shoulde be harkened vnto, and embraced: and in the meane time those things should be let passe with closed eyes, and stop­ped eares, which Luke in the historie of the Actes of the Apostles, hath as faythfully deliuered, as he wrote the history of Christ: to wit, the Gospel, concerning the infanc [...]e of the Catho­like and true Apostolike Church, and [Page 162] the first ordeining and founding ther­of. Who can doubt, vnlesse he be vt­terly a godles person, that as Luke is the onely writer, so the holy Chest is the onely author of both the bookes? Neither is there any doubt, but that this spirite, the gouernor, and guider of the Church of Christ, would haue that maner, and forme committed to writing, to be deliuered, and leaft to the posteritie: to the intent it mighte haue continually a paterne to looke vnto, and folowe. Verely ErasmusErasmus. thought very conueniently, and true­ly: that it was meete that Christians should with greater desire couet to vnderstande the originall, and begin­ning of their owne people: that after they haue knowen, by what meanes it hath growen vp: they might per­ceiue, that religion beeing decayed, was by the selfe same to be restored. For albeit that historie of the Actes of the Apostles be very shorte, neuerthe­lesse there wanteth nothing, that be­longethThe actes of the Apostles cōtein a full platforme of the Churche of Christ, wher­by to discrye all seduce [...]s, and namely the Ie­suites. to the right buylding of the Church. Here a man may see what was the Apostles doctrine, fayth, dis­cipline, [Page 163] and good gouernment: and what ought the Christian and Ca­tholike to be. By these beginninges, and foundations, a man may surely knowe, what afterwarde hath bene fitly, and rightly buylded vp, and ad­ded, and what otherwise. By this rule who so hath but a meane iudge­ment, maye quickly perceiue what ought to be receiued, and borne with in religion: and shall discerne with litle adoe things that are right, and true, from those that be counterfaite and false. And namely he shall verye easilye finde out the hypocrisie, and deceitfulnes of this diuelishe felow­shippe [...] both in the name that it hath newly inuented vnto it selfe, as in the very thing likewise, which it fals­ly chalengeth vnto it selfe. For what is more meete, and contienient, then that they which beleeue in Christ, and professe themselues to be of his schole,We ought to be Christians not only i [...] name, but also in deede. and housholde: should receiue, and holde their name of him, and should be called Christians? what also is more iust, then that they which pro­fesse them selues to be his disciples, [Page 164] should kéepe, and folow his doctrine? And as by their name they witnesse the affinitie, coniunction, and fellow­shippe they haue with him: so like­wise that they shewe foorth, and as it were seale vp al these things by their life, and déedes. Therefore we must t [...]yne vnto the name, the thing that agreeth therevnto: least that our life denie that, which the worde or name doeth affirme, and at length beeing shut out from his fellowship, we be cast into vtter darknes with all hy­pocrites. If so be we loue the thing, that is, Christian godlines, and reli­gion, there is no cause why we should be eyther a shamed, or weary, of the name which professeth it. ButThe Iesuites seeme to be a­shamed of the name of a Christian. as touching these newe companions, where as Iesus is the same, that Christ, and they signifie playnely 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 ioyned with the profes­sion of the name: there is no cause why they should call them selues Ie­suites, and saye that they haue fellow­shippe [Page 165] with Iesu: but if they wil say the trueth: that is, desire to expresse by their name, the thing that is pro­per vnto them, they may cal them selues both most truly, & apt­ly, in stéede of Iesuites,The Iesuites true name. Gehezites.