euerlasting and this life is in his sonne He that hath the sonne hath life he that hath not the sonne hath not life Christ also himselfe hath so depainted and expressed it in that proper allegorie of the vine and the braunch that euerye man may easelye perceyue it And hetherunto doth plainlye belong that the Apostles call him in some places the sauiour of the world Now this title in Gréeke as it very well agreeth with the Hebrue name name whereof I haue spoken before so is it so great if we beléeue Cicero a fitte witnesse herein that it cannot be vttered and expressed with one latine worde For it noteth him that bringeth health or saluation Neither forceth it that this title is geuen somtime to the father and is also yeelded vnto men as to the Iudges of the old people and the ministers of Gods word Rom. 11. and 1. Tim. 4. For that which draweth nothing eyther from the office or honour of Christ but rather streyneth that which hath beene sayde hereof For it is manyfest that the Father as the chiefest fountayne of saluation from whom all saluation floweth vnto the Sonne and is as it were committed vnto him of verye good right is called a Sauiour But as touching men this honour is for no other cause geuen vnto them then for that they are chosen and appoynted by our Sauiour Christ that he might distribute and poure abroade vpon others by them as his in strumentes that power of sauing which he hath of his own and resting in himself which thing the author of the Epistle to the Heb. 2 Chap. séemeth vnto me verye fitly to haue noted and layd downe in naming him the Prince of our saluation Now that which this wryter vsing a manner of spéech which the Hebrues are acquainted with doth signifie as it were with one word We reade that Peter Act. 5 ver 31. did part in two when he had mainteyned this cause before the high Priestes of the Iewes Him hath God lifte vp with his right hand to be a Prince and Sauiour and so foorth By these most sure groundes for to alleadge any more it is néedelesse I thinke that doth sufficiently appear which I purposed to declare that without the felowship of Christ there remayneth no hope of saluation vnto any man Wherby it is euidently proued that they are vtterly deceiued and erre very farre which séeke elswhere or otherwise saluation Wherefore I neyther must neyther will reprooue this new order of Friers if they speak in earnest and beléeue that they seeâ—e saluation in Iesu and bee willinge to draw it thence as from a continuall welspring but I accounte it a very vnreasonable thing for a man to goe about to drawe all that to himselfe alone and to challenge it as his owne which is common with him to al meÌ„ of what state and condition soeuer they be and therewithall that they are fowly deceyued if they thinke it cannot be had without that kinde of life which they haue newly deuysed vnto them selues Lastly I take them to be very far deceyued in this that they take another way to obteyne saluation of Iesus then he himselfe hath layd downe and declared CAP. VII That to the intent true felowship be had with Iesus the way that he hath declared is to be followed IT is the part of a trustye and wise Phisition not only to shew the sick person a fitte and wholesome medicine but also diligently to delyuer the maner and how to receaue the same especially if he perceiue he hath to doe with one that is vnskilfull and ignorant of Phisicke For as it is an easie matter herein to misse so it is well knowen to be very dangerous and dayly experience prooueth the same Therfore the holy Ghost to the intent he might performe the parte of a true teacher and most faithfull Phisition vnto the elect and sufficiently prouide for their saluation vnderstandinge well how great not only the vanitie but also the blindnes of mannes mind is especially in seking and prouiding for their own saluation thought it not sufficient to set foorth and poynte out a true sure and necessarye medicine but also thought good to declare plainly and largely how the same is to be vsed Wherfore it behoueth al those that are in déede desirous of their own saluation to resolue with themselues that not only the remedy against sin which the heauenly Father doth offer in Christ is to be unbraced of them â—â—t that therewithall they must in euery poynt folow the way to receyue the same which he hath layde downe For they are very much deceiued and altogether erre which imagine other wayes and meanes or being deuysed of others séeme they neuer so plausible and playne accepte of the same Certainlye they tyre themselues in vayne which runne out of the way and as he sayd it is better to haste in the way then to runne space out of the way for it is so farre of that they should euer come vnto the true ende that in steade of saluation they procure to themselues grieuous destruction The holie Ghost doeth most plainly teach and that not in one place that the father is knowne of no man and that no man commeth vnto him but by the teaching and leading of the sonne who not without cause calleth him selfe as the life and trueth so the way also thereunto For so the same spirit teacheth that no mar comineth or is receiued into the fellowship or communion of the sonne but by the motion and leading of the Father God is faithfull saieth Paule to the Corinthians by whom you are called into the fellowship of his sonne Iesus Christ our Lorde Herehence it appeareth that there is no comming to this fellowship for any man but by the Fathers calling And it is not méete that any should be called but hée that heareth his voice and foloweth it that is to say that heareth him speaking and obeyeth his counsell and goeth after him being guided as it were by his hand Which thing Iohn doeth plainly shewe in the beginning of his Epistle teaching that he declareth to the Church that which he had séene and heard that they might haue fellowship not onely amonge themselues but also with the Father and with his Sonne Iesus Christ The voyce therefore of the Gospell is the way whereby we haue enterance vnto this holie and healthfull fellowship By it the Father calleth those whom he hath giuen vnto his Sonne before the foundation of the world was laid and bringeth and assembleth them vnto their shepheard And that voyce of the Father soundinge clearely from heauen conteineth the effect of the heauenly voice This is my welbeloued Sonne in whom I am well pleased heare him By these fewe wordes but verie significant hee noteth both the end and sheweth the way For the end or scope vnto the which wée must leauell as it were with both
of God shewing him selfe that he is God that euen in his time the mysterie of iniquitie began to be wrought that his comming should be with the effectual working of Satan with al power and signes and lying wonders and in all deceaueablenes of vnrighteousnes among them that perishe because they receiued not the truth that they might be saued and that therfore God should sende them strong illusions that they might beleue lyes that all might be damned which beleeued not the trueth but had pleasure in vnrighteousnes In these words the Apostle doth most fully and liuely set foorth the whole kingdome of Antichrist to wit that he should bring with him a departing from the fayth as the word doth sounde that he should be openly discouered to the world to be the man of sinne full of all abhominall and haynous attempts agaynst the maiestie of God that he should be the childe of perdition working his owne and others destruction that he should not onely directly set and oppose him selfe but also exalt and lift vp him selfe agaynst God that he should sitte with authoritie in the Church of God and aduaunce him selfe as God he declareth further that euen from the time of the Apostles Satan hath priuily sought to laye the foundation of this his Antichristian kingdome and the meanes to bring the same to passe he also describeth to wit that it was done by the effectuall and mightie working of Satan with all power and lying signes wonders and myracles and all subtiltie craft and deceite Finally he sheweth who they are that shall be seduced and deceiued thereby namely they that are castawaies and ordeined to destruction and he addeth therewithall a reason thereof the contempt of the trueth whereby they might be saued and that this shall be the iust iudgement of God to giue them therefore ouer to the strong illusion of seducing and erroneous spirites to their vtter confusion destruction These things Right Honorable beeing considered and layde together and compared both with the former and the present state of the Church of Christ on the one side and the pernitious practises of Satan in both we shall easily perceiue that in the later he hath farre passed the former and that in both he hath euer striuen agaynst Christ the foundation of his Church and the very effectes do declare the same if we looke but a litle therevnto For immediatly at the first publishing of the Gospell he brought to passe that Christ became a stumbling blocke and a rocke of offence vnto the Iewes as he is also at this day and to the Greekes and Gentiles foolishnes as likewise in their ofspring the Cerinthians Marcionites Maniches Arrians Nestorians Eurichians and such like heretikes oppugning his diuine and humaine nature and at last in the Turkes we see it euidently come to passe All which waying the doctrine of Christ crucified with the balances and waightes of humayne reason the course of nature Philosophie and mans wisedome haue accounted it but mere folly and playne vanitie Neuertheles these being open and professed enemies and caste out of the body and bowels of the Churche haue not bin so hurtfull and daungerous as Antichrist priuily lurking as it were in the very bosome and sitting in the middest therof pretending him selfe not onely to be a true Christian but also to be the head of the Church of Christ the Vicar of Christ the successor of the Apostles and his Romish religion and doctrine onely to be the Christian Catholike and Apostolike though it be neuer so expresly and directly to the contrary and by his Traditions Canons Councels and determinations chalenging vnto him selfe authoritie vppon the consciences of men in making them equall and of like force with the written word of God and exacting obedience therevnto vpon payne of condemnation To be short erecting a blasphemous sacrifice of the Masse expiatorie and satisfactorie for the quicke and the dead agaynst the onely most sufficient and perfect sacrifice of Christ robbing him at once of his kingly Priestly and Propheticall dignitie and office and so consequently spoyling him of his soueraigne titles and names Iesus and Christ and therewithall his Church of the benefite cause and ende of his comming in fleshe By this Romishe Antichrist and his members Satan hath more mightily preuayled agaynst the Church of Christ and shaken the foundation thereof more daungerously subtilly secretly and continually then euer he did before For although he hath not in flat wordes with the Iewes Turks Arrians and such like heretikes denied the Godhead of Christ or his manhood yet in effect hath he done the same in depriuing him of his office as I haue sayde and the end and scope of his comming which is to be the onely Christ the annoynted and holy one of God Therefore Iohn describing Antichrist sayth he shall denie Iesus to be that Christ and that therein he should deny the father and the sonne because whosoeuer denieth the sonne the same hath not the father And agayne Euery spirite that confesseth not Iesus Christ to haue come in the flesh is not of God and this is the spirite of Antichrist of whom ye haue heard howe that he shoulde come and now already he is in the world But to omit the monstrous and manifolde errors drawen from the sinkes and puddles of all heretikes wherwith this confuse and huge Babell of this Antichristian kingdome haue bin buylded vp the meanes and instruments wherby the same haue bine brought to passe are rather at this time shortly to be noted and marked as seruing most vnto my purpose The Apostle Paule as I haue touched before sheweth that Satan should to the accomplishing therof vse all power falshood deceit strange illusions And the same doth the spirit of God set foorth in the Reuelation by the image of a whore gorgeously arayed with purple and searlet attyred with golde precious stones and pearles hauing a cuppe of golde in her hande full of the abhominations and filthines of her fornication wherewith she maketh drunken the kings and inhabitauntes of the earth Hereby the spirite of God paynteth out the hypocriticall and goodly outwarde shew which as well Antichrist and his ministers as his doctrine should make vnto the world therby to seduce and deceiue the same This although it may be perceiued to be most true frō time to time in the hypocriticall swarmes of Popish Abbots Monkes Fryers and suche other religious orders as likewise in the scholmen and Canonistes the spirituall enchauntments and bewitchings of whose gloses distinctions definitions and conclusions haue as strong illusions beguiled the world and not onely the simple sort but the very wysest them selues and most learned yet especially the same is to be seene at this daye in the new and lately inuented Secte of the Iesuites which the Romishe Antichrist hath set foorth as the laste proppe and staye of his totering
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 good writer did woorthely reproue in the 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 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 man 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 Neyther let any man saye that thys was onely done in some fewe men For we reade the same to haue bene 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 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 of them That all these things are cōprehended 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 as 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 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 names and wordes And to adde this by the waye those that haue bene estéemed wysest amonge the profane 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. 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. the 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 of 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 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 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 which 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 well 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 by 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 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 writinges 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 name of Iesus is the proper name of the 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 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 often 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 SecoÌ„dly 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 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 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 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 it 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 excoÌ„municated 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 that they complained vnto Pilate of 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 that they withdrue that title from Christ as Iohn flatly sheweth in the 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 scriptures 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 the which no not sathan him selfe disagréed yf we confider the words which are in Luke cap. 4. vers 42. Therfore Iohn 1. Epistle cap. 2. ver 22. pronouÌ„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 them 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 of one heaueÌ„ly 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 â—â—hâ—â—â— of Christe and taughte by the holy Ghost it may be perceâ—â—â—â— by â—â—â—erâ— plates of has story of the actes of the Apostles And therby likewise it is well knowne that at last they were first called Christians at Antioche no doubte because they fréely professed after the example of Peter and Martha that Iesus was 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 Christ 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
the world it selfe with his first comming so before his returne againe the doctrine of the Apostles promiseth or willeth vs to looke for no newe change in this respect Let vs also sée whether this newly deuised name doe not manifestly marke in the forhead with the print of Schisme this newe sect For God who is moste desirous of peace concord and vnitie hath endeuoured to commend the same by all maner of meanes vnto his Church as the place of Paule to the Ephesians 4. Chapter doeth most plainly teach For those whom he had chosen before the foundations of the world in his most deare Sonne he would gather together at his appointed time béeing scattered through the whole worlde and assemble them vnto him his first begotten Sonne as the Captaine and shepheard of all and couple them as members of one bodie vnto their head Hée commaunded nothing so diligently as vnitie which he hath established with a fellowship of all thinges amongest them whiche appertaine vnto godlinesse as with the word faith the Sacramentes the spirite and such lyke in the which as the Apostle witnesseth there is no difference betwéene the Iewe and the Gréeke the wise and the ignorant the maister and the seruant man and woman but all are one that is one Christ And who so seeth not herehense that it came to passe by the wil and counsell of this father that all were called by the onely name of Christians euen from the beginning of this assembling together by the preaching of the Gospell Therefore it is plaine that this name is as it were a certaine othe and band of that vnitie which he vtterly breaketh and looseth that taketh to him selfe any other vnder whatsoeuer pretence hée doeth it which thing also the place before cited out of the first Epistle and first Chapter to the Corinthians manifestly teacheth Moreouer in this common name besides the pledge of brotherhode and admonishing vs of naturall loue it appeareth that there is also contained a profession in religion to deuise therfore any other without necessitie is it not a certaine kinde of denyall and forsaking There is extant in Gratians decrées 11. Cause and 3. Quest a sentence taken out of Augustine vpon Iohn the 1. treatise which sheweth that he that denyeth himselfe to bee a Christian is conuicted to haue denyed Christ What shall I say that those of this felowship will séeme for that cause to haue bin assembled that they might gather and ioyne together others and to separate themselues If this be their purpose as they beare in hand why doe they not first in themselues shew a token of vnitie and not hauing neyther author nor cause by euill and hurtfull example further diuision and breaking asunder Why doe they by deuiding ouerthrow that which hath beene ordeyned by the authoritie of our master Christ and is confirmed by the consent and example of all the godly antiquitie I remember when as our masters the Sorbonistes were once very careful and circumspect on euery side to prouide not for the common good of Christendome but for their own bellie and authority did publish articles for so these Prophets forsooth did call those oracles to witte their determinations decrees set forth against them whom they call Lutheranes In one of the which the last sauing one to my remembrance it was flatly forbidden that any man in teaching should vtter Christ seuerally from Iesus Which decrée were it neuer so foolish was vrged so straitly that I being accused by four Franciscan Fryers and hauing the bishop of Claremount the chiefe Patrone of the Iesuites plaintiffe againste mee was constrayned with danger of my life to answere at the bar before Peter Lizet that worthy presidente forsooth a litle before hee was made of President Abbot Neuertheles we sée Peter and Martha in their confessiōs and Paule euery where in his Epistles to haue offended against that article without any cōtrolemēt I marnel therfore that these worthy watchmen doe not rather bende their lightnings against these of this felowship which contrarie to the oracle and decree of the holy Ghost and the auncyent custome of the church call themselues Iesuites rather then Christiās But perhaps betweene these two orders of these good men there is this agréement that they being niece and deyntie doe shun the crosse of Christ which we perceaue to haue beene in times past ioyned with the profession of the christian name But wee reade not any where that I know that the name of Iesus carryed with it anye such thing Lastly the deuisers and vsurpers of this new name cannot auoyd the offence of sacriledge and prophanation of the name of Iesu For it hath bene declared that the same was geuen by the commandement of the heauenlye Father to the sonne of God manyfested in flesh as proper vnto him only and noting a very great misterye belonging vnto his person With what boldnes then with what forhead yea with what conscience do 〈…〉 they chalenge it vnto them and vnseale that which God hath sealed vp make common that which is proper defile that which is holy But peraduenture they will say that they haue deuysed and taken that name to signifie and to professe by the name that they are worshippers of Iesu that is to beleeue in him to trust in him and to seeke for all their saluation of him I answere what not only curiositie and vanitie but also what wrong is it for a few to challenge to themselues that which is common to all the godly and is conteyned vnder the name of a Christiā and is intimated by the reuelation of the heauenly Spirite and for y ◠cause vpon priuate authoritie to inuent and chuse to thēselues a new title should not this in prophane thinges be accounted theafte why then in holye thinges should it not be counted sacriledge If this new order pretende any priuiledge or prerogatiue let it bring forth a true and very Apostolike charter that is brought not from the courte of Rome but from the court of heauen and let it delyuer it to be examined and scanned of al that hath to do therewith as euery one hath Now if it please them to take this their new title not passiuely but actiuely that is to speake plaine not for such as are saued but are Sauioures as which professe that they bring helpe to those that otherwise being in heauy and as it were in desperate case are like to pearish as we reade that God in times past raysed vp and sent sauioures or deliuerers to his people of Israel oppressed with their enemies they goe as the prouerbe hath from the lymehouse into the colehouse that is from one ill defence to another Neuerthelesse the lately inuented description of this name and which of some is set before their wrytinges to qualifie the hardnesse and absurditie thereof as far as I coniecture to wit the societie of Iesus
séemeth to come neare to this interpretation as though Iesus had lately chosen theÌ„ to be his colleagues and fellow companions to help wretched men I demaunde againe of them a sure testimony and authenticall instrumente or wrytinge of this 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 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 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 and therefore I sayd that the former sectes were worthely condemned of this latter secte in that respecte that they turned ouer vnto their fathers or founders 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 factioÌ„ 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 â—alâ—â—y and worthely hope for it iâ— cannot more certainly be knoweÌ„ 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 coÌ„tent at this time with the only example of Paule in steade of many argumentes to prooue the matter For it is most plainly perceyued 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 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 Acts 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 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 almoste 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 altogether 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 beloÌ„geth to the fathers 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 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 euerlastinge 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 Mathew and Luke doe write that he saide of his comming into this world The sonne of man saith he came to séek and to saue that which was lost Therefore without him there is nothing 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 geuen vs life
eyes ought to be that deare Sonne vnto his Father in whom onely he is so appeased that he is offended with all those whom he doth not reconcile vnto him The way whereby we must goe is euen his voice and word whereunto we must altogether giue eare Therefore this Sonne alone and no other is both the way the end and the Guyde For so those demonstratiue spéeches are to be taken that we vnderstande him to be seuered from all others and all others to be excluded from that office and honour Whosoeuer endeuoureth by any other way to come to the end hée looseth his labour For all the sharpnes of mans wit is so dull in this point as a bruite beast Whatsoeuer men either thinke or determine of this matter are errours and wanderinges from the way not paths not furtherances but hinderances thereto Haue not this bene plainly enough set foorth in times past by the Prophetes whiles they so often oppose the wayes of men to the wayes of God as cleane contrarie one to the other For this time one place of Esay the 55. Chapter verse 8. shall suffice He bringeth in God speaking to Israel in these wordes My thoughts are not as your thoughtes neither my wayes as your wayes For by howe much the heaueÌ„s are higher then y e earth by so much are my wayes higher theÌ„ yours and my thoughts then your thonghts What could be more plainly spoken And do we yet doubt whether y e sonne shineth at noone day To what end doeth Dauid so often so earnestly so flatly desire of God that he would teach him and shewe him his wayes and paths If we beléeue him whom we knowe to haue bene moste plentifully lightened by the holie Ghost to haue spoken this in good earnest and to haue desired it from the bottome of his heart what shall we thinke that we ought to doe Shall we thinke that we are wiser then he Doe we sée further then he did Yea and to what end had we néed of a heauenly teacher and guide if hée might haue bene founde in the earth It is notable that Augustine in his first booke of the consent of the Euangelists 18 Chapter gathereth out of that godly saying of Socrates wherof he maketh mention also in an other place reproouing the Romans which therefore refused to worship the God of the Hebrewes and Christ because he would be worshipped alone It is saith he the opinion of Socrates that euery God ought to be worshipped as he hath commaunded him selfe to bée worshipped Wherefore these men to wit the Romanes were forced of necessitie not to worship the God of the Hebrewes because if they would worship him any other way theâ— hee him selfe had saide hee woulde be worshipped they shoulde not verely worship him but that whiche they themselues had deuised A 〈◊〉 truely worthie to bee moste déepely rooted in our mindes whiche if Torreâ—sis the Iesuite had well weyed he would neuer so much as haue thought of setting of Augustines confession against the confession of Augusta Neither is it lesse worthie the noting and bearing away neyther lesse repugnant also to these mens imaginations which the same Authour writeth the 10. Cap. of the same booke against those whiche said that Christ wrote certaine bookes to Peter and Paule Which errour he supposeth that they tooke therhense because they saw them in many places painted together Therefore afterward he saith So haue they deserued wholy to erre which haue sought for Christ and his Apostles not in y e holy bookes of the scripture but in painted walles Neither is it any maruell if fayners be deceiued of Painters We heare the iudgement of this most learned and godly man concerning the way to séeke out and learne Christ and godlines Forsooth not by the imaginations and fansies of men but the holie bookes of the scripture that is the doctrine deliuered vs from God whiche only well knoweth howe he will bée and ought to be serued Euery way sought elswhere ought not only to be suspected of vs but also vtterly abhorred and auoyded Neither are we to looke to come any other way vnto the fellowship of Iesu but by that which he hath declared And in déede it were a thing void of all reason for any man either to enter into an other mans friendship either to be admitted to his fellowship and league but by those couenantes lawes and conditions which he shoulde set downe and appoint that should receiue an other into his friendship or felowship league And is it not without all reason that he which receiueth a benefite shoulde tye the giuer thereof to couenants and conditions of his owne making To the intent therefore all men may the easier sée and vnderstand vpon what cause and condition a man must and ought to haue fellowship with Iesu Christ I wil laye foorth to the viewe the maner thereof fetched from the publicke tables of the hoâ—e Ghost that is to say the writinges of the Prophetes Apostles deuided into their partes in that order whiche as I iudge is fit and agréeable with the nature of those thinges intreated of Against the which in like maner I will set the way which these of this newe fellowship haue begunne to take and doe yet followe that it may more euidently appeare both that they themselues and all those that will followe these blinde guides doe wander verie much and to be greatly deceiued CAP. VIII That the first steppe necessarie to haue felowship with Iesu is true faith in him THat the doctrine of the fellowship with Iesu or communion of maÌ„ with Christ the Sonne of God stretcheth verie farre and conteineth within his compasse the doctrine of the Prophetes and Apostles as the which is the chiefest argument and principall scope thereof they doe easily perceiue that knowe what is the cause of mans saluation and well vnderstand whervnto all partes of holy Scripture doe belong and ought to be referred For nothinge is delyuered in the same which doth not tende heereunto to bring man to God the onely fountain and author of his happines and saluation But I purpose not at this time to handle euery parte of this so large a matter but those only which properly appertaine vnto man himselfe that is I entend to shewe by what meanes Iesus receiueth man into his fellowship or to speake yet more plainly what I meane my purpose is at this present to declare by what markes and testimonies wee may and ought to knowe that either we our selues or other doe belonge to the fellowship of Christ Paule of all others séemeth vnto me to haue opened most largely and exactly this mysterie of the fellowship or knitting together the members with the head For he maketh mention therof almost euerie where but in the Epistle to the Ephesians he prosecuteth namely all the partes and causes thereof and vnfoldeth them euery one touching in most flat wordes the beginning
proceeding 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 â—â—me Author Rom. 8. Chapter doeth comprehend as it is apparant vnder the names of vocation and iustification Nowe â—ayth goeth betweene our vocation and our iustification which as iâ— 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 â—he historie of the Gospell declareth to haue alwayes first required â—ayth of 〈…〉 he had to do with all But 〈…〉 â—se 〈…〉 be a◠〈…〉 t infinite testimonies therof I will 〈◊〉 use out a 〈◊〉 and chiefly out of the Gospell after 〈◊〉 Iohn which is veriefulâ— thereof I â—â— only alledge those place â— that séeme 〈◊〉 one most cleare and to beginne with the first Chapter there it is flatly vttered that all those that beléeue 〈◊〉 Christ are enâ—â—â—ded and honoured with this p 〈…〉 and prâ—henâ—â—â— nence that ther should be the Sonnes of God Unto whom Paule agreeth Gal. 3. verse 26 Yeare are all â—â—â—eth had 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 are made bone of his bone and flesh of his flesh For so it pleased him to describe 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 Nicodemus the Pharize about the seconde or heauenly byrth hee thereunto ioyneth a â— 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 â—â—hornes better then corne according to the prouerbe Christ in this 6. chapter 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 schâ—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 as the Apostle speaketh Taken and therefore altogether like ours except sinne And euen as he him selfe hath thereby 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 diligently 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 Lâ—kâ— 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 iâ— is as it were a certaine hande or as I haue els where written a solder â—aâ—tening together things that otherwise are most farre asunder and â—â—â—eâ—s Nowe as whosoeuer hath fellowship with the Sonne must needes also haue fellowship with the Father otherwise the Sonne shoulde hee diâ—â—ded from the Father So whosoeuer 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 myracle 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 as 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 vnto any but to restore life whiche was lost vnto all them which should haue fellowship with his flesh And hâ— hath shewed by diuers wordes the way to obteine this fellowship First he hath vrged the word Shall Eate applying 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 drinke respecting the Wine which 〈◊〉 saith to be true drinke He hath furâ— ther meÌ„tioned the word Hath come which he doeth els where vse Lastly he hath added the word Beleueth by 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 â—â—â—â—eth in vs and we in him that is dwelleth in our heartes as the Apostle saith to the Ephesians the 3. chapter The sumine then of all is this that Christ ioyneth vs vnto his felowship by faith and by no other mean or way Wherfore 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 there cannot be in that schoole so much as a sparckâ— of true faith in Christ A man may meete with â—omâ— 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 â—â—eights and 〈…〉 s especially is accompted â—â—e that â—â—ld and theâ— hee speaketh the trueth but for that purpose that he might câ—â—â—pe into mens bosomes and afterwarde spread his lyes more boldly and perswade the sooner To thinke with my selfe that this latter should be true that maketh me that I see in the verye beginninge of theire Cateâ—hisâ—â— 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 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 the Prouerbes doth liuely paynt out and wherewith some wil haue the practyses that heretickes deuise to sâ—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 Christian 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 â—â—ch a number of other I laye foorth one poynt of the meanes or wayes to purge and clenâ—e men from their sinnes the 103. leafe Wh 〈…〉 they recâ—eiâ— by fire wayes says that there are also more as superstitious ignorance is alwayes fruitfull yet there is no mention at all made eitherâ— of y e blood of Christ or faith in him Un to y e which only remissioÌ„ or forgiuenes of sinnes is to be imputed Is this to be achristian to content theÌ„selues 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 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 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 the 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 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 assuraÌ„ce of faith Furthermore it is manifest what Paul and Iames doe speak of a doutfull and staggering faith Euen as faith ought to stay it selfe vpon true and sure grouÌ„ds 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 desire 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 that he is wholy well pleased in him Now 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 foundatioÌ„s of the world were layde being called iustified and sanctified 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 not 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 Simeon 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 of Christ For that which the write of remission of sinnes and iustification that is of the chiefest point of christiaÌ„ religion of mans abilitie of merites and good workes doth so spoyle and robbe Christ of those giftes w t which his father hath honoured him doth so likewise reÌ„tin 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 in 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 they that will séeme to be raysed vp sente of God for that purpose that they might lifte vp those thinges which were
Paul the 8. Ro. ver 24. entreating of afflictions of the godly maketh plaine mention of the likenes which God would haue and hath ordayned should be in the church betwen the head and the members 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. 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 ver 27. toucheth the end and full conformitie foreshewing and promising that it should come to passe that Christ returning from heauen should chaunge our vile bodies and make them like to his glorious body 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. 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 flesh 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 begotteÌ„ who is the head the captaine yea the king 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 coÌ„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 Afterwards when they were coÌ„uersant 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 theÌ„ after 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 draweÌ„ from 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 when 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 to 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 at 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 froÌ„ God which endeuour I shewed before to be necessarily ioyned with iustification which is by fayth going about to declare and with most strong argumentes to proue howe all the children of God ought to come to the possession of the enheritaâ—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 shal 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. 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 of God by many tribulations Acts. 14. For the crosse is so ioyned with the profession of the crosse that it can not be separated from it As for 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 of 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 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
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 and 2. Chapter Briefly the life of a godly Christian is a continuall combat in this our exile or banishment as Iob 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 so 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 when they haue likewise ended their liues It is wel said also that the life of godly men is a continual repentance whiche if it be true neuer lacketh a crosse of Christ Now whereas these newe felowes 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 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 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 whose captayne is the finisher and accomplisher of our fayth Christ as the author of the Epistle to the Hebrues 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. to be reckoned a matter of great honour and gayne The same also haue they taughte in wordes especiallye Paul whose life apeareth to haue bin a continuall Martyrdome For he so 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 his 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 whiche is the Church It is not in sooth the part of a godly wise man to drawe 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 neuerthelesse 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 no it is not harde to iudge by these 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 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 the 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 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 person 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