cōming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same cōming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heauē and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemēt according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyué to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome Wherūto shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal thē beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpō vs and hide vs from the face of him that fitteth vpon the throne and from the indignatiō of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatiō This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie ô Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowé when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiós of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemēt and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatió of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe frō the goates shal place his sheepe on the right hand and the goates on the lest
vp some thinges whetin before for want of leasure and time I could not geue to my self any reasonable conteatation as also to a dioine certaine new chapters which partly in mine owne concept and partly also vpon information of others I thought not vnmeet for the furnishing of this first argument and subiect of Resolution And standing determined vpon this as also comprehending in mind and cogitation the whole general corps of that which was to ensue in th' other two bookes I wel saw that I should not be able according to my first designement to compact the whole in one reasonable volume and therfore I resolued to deuide the same into two Waerof the first should conteine matter of discourse know edge speculation and confideration to moue vs to resolue the second should handle things appetteining to exercise vse and practise for putting in execution our good desires after resolution This being my cogitation and the matter now wel forward for the print I was enformed of two other editions come forth of my forsaid booke without my knowiedge the one by a Catholique as it seemeth who perceuing ai copies of the former print to be spēt for satisfying of them that desired the booke procured the same to be set forth againe albeit somewhat incorrected and very disordrely not hauing the consent or aduise of such as therin should haue geuen him best direction The second was published by one Edmund Bany minister at Bolton Percy as he writeth in the liberties of Yorke who with publicke licence vnder my Lord Archbishop of Yorke his protection set forth the same to the benefice of his brethren but yet so punished and plumed which he termeth purged as I could hardly by the face discerne it for mine when it came vnto my handes and I tooke no smale compassiō to see how pitifully the poore thing had bene handled Of this edition then of M. Buny letting passe th' other as a matter onely of a discretion without malice I haue to a laertise the reader some few things as wel for mine own discharge wherin I am charged by him as also for the readers admonishment not to thinke in deed that booke to be mine which in my name this preacher hath published And for vttering that which I haue to say in some kinde of order and conueniencie of methode I shal touch breefly in this preface thos principal pointes insuing First how this booke came foorth from me in the first edition Secondly how it was set foorth afterwardes by M. Edm. Buny Thirdly what he meaneth by his treatise annexed therunto tending as he saith to pacification Fourthly how the same booke commeth foorth at this present and how the discret reader may vse it to his best commoditie of the first edition TO shew how this booke came foorth at the first it shal be requisite perhaps to repeate breefly ī this place the things that I saied in my first preface induction which preface and induction M. Buny hath left out in his edition protesting That he durst not in conscience and in dutie tovvardes God commend the same in my vvordes vnto the reader And yet trulie was ther nothing in effect therin Gentle reader but that which here in this place shal be repeated First that the primatiue occasion inducing me to thinke vpon this worke was the sight of a booke intituled The excrcise of a Christian life writen in Italian by Doctor Loartes of the Societie of IESVS and translated some years since by a vertuous learned gentilman of our countrie Which booke for that I vnderstood of certaintie to haue profited many towardes pietie and deuotion I was moued to cause the same to be printed againe with certaine ample additions to the furnishing of some matters which that author had omitted deuiding my whole purpose into three seueral bookes wherof the first was to persuade mē vnto true resolution the secōd to instruct vs how rightely to beginne the third how a man may hould but and perseuer Secondly I shewed that being entred into the worke and hauing set downe an other order and method to my self then that treatise of D. Loartes did obserue and hauing begunao the first booke touching resolution whereof no part was handled in that other treatise I found by experience that I could not wel conioine th' one with th' other if I would satisfie either th' order or argument by me conceaued and therfore that I was inforced to resolue vpon a further labour then at the first I had intended and this was to draw out the whole three bookes my self not omitting any thing that was in the said exercise or other like good treatisses to this effect And al this to the end that our countriemen might haue some one sufficient directiō for matters of spirit and vertuous life among so many bookes of controuersies as haue bene writen are in writing daily Which bookes said I albeit in thes our troblesome and quarrelous times they be necessary for defence of our faith against so manie seditious innouations as now daily are attempted yet help they litle oftentimes to good life but rather doe fil the heades and hartes of men with a spirit of contradiction and contention which for the most part doe hinder deuotion which deuotion is nothing els but A quiet calme and peacable state of our soule induced 〈◊〉 a iotful promptnes and alacritis to the diligent execution of al things that doe or may apperteine to the honour and seruice of almightbe God For which cause the holie Apostle dehorted greatly his scholer Timothie from this contention and contradiction of wordes affirming clearly that it was profitable to nothing but to subuect the hearers I affirmed further that our forfathers were most happie in respect of vs who receauing with humilitie one vniforme faith without contention or contradiction from their mother the holie Catholique Church did attend onlie to build vpon that foundatiō good workes and vertuous life as holie scripture commandeth vs to doe wheras we spending now al our time in iangling about this first foundation of faith haue no leasure to build either gould or siluer theron as th' Apostle exhorteth vs but doe weary out our selues and our owne contentious spirits without commoditie dying with much labour and litle profit with great disquiet and smale reward For which cause I exhorted the discret reader of whatsoeuer religion and faith he were to moderate this heate and passion of contention and to enter into the careful studie and exercise of good deedes which are alwayes better among true Christians then wordes assuring him that this is the right way to obteine at Gods hāds the light of true beleefe if he were amisse Alleaging for example therof the most famous conuersion of Cornelius the Gentile whos vertuous life praiers and almouse deedes obteined at the hands of almightie God as S. Luke doth testifie that S.
all others in those first tymes of simplicitie and sinceritie were in parte translated into diuers liguages before the Monarchie of the Persians that is before any storie of the Gentiles were writen as Eusebius out of manie heathen authours declareth NEXT TO the reason of antiquitie is alleaged the manner of wryting authorising cóseruing thes scriptures which is such as greatelie cōfirmeth the certaintie of thinges conteyned therin For first what soeuer is sett downe in these wrytinges was ether taken immediatelie frō the mouth of God as were the propheties and bookes of the law or els collected from tyme to tyme by general consent according as matters miracles sell out as were the booke of iudges the bookes of Kinges and Chronicles and some other that conteine recordes and histories of tymes Which bookes were not gathered by some one priuate man vpon hearsaye or by his owne imagination longe after thinges donne as heathen histories and other prophane recordes monumtes are but they were writen by general agreement in the self same dayes when thinges were in sight and knowledge of all men and so could not be seigned Secondlie when bookes were writen they were not admitted into the canon or authoritie of scriptures that is of gods worde or diuine writinges but vpon great deliberation and most euidēt proof of their vndoubted veritie For ether the whole cōgregatió or Synagoge who had th' approuing here of and among whom commonlie were diuers prophetes did know most certainlie the thinges and miracles to be true as did also the whole people that were recorded in thes writinges conteining histories or els they saw the same confirmed frō God by signes and wonders as in the bookes of their prophetes of their-law gyuer Moises it fell out Thirdlie when anie thing was writen and admitted for scripture the care of cōseruation therof was such and the reuerence of Iewes therunto so great as may easilie assure vs that no corruption or alteration could happen vnto it For first the thig was copied out into twelue Autentical Copies for all the twelue tribes and then againe in euerie tribe ther were so manie Copies made as were particuler synagoges within that tribe All was donne by special Notaries Scribes ouerseers and witnesses The Copies after diligent renewe taken were layde vp by the whole Cōgregatiō in the treasure-howse of the temple vnder diuers lockes and keyes not to be touched but by men appointed nor to be vsed but with singuler reuerence To adde diminish corrupt or alter was present death by the lawes of the Nation And how then was it possible sayeth the Iewe that among thes writinges ether falshode should creepe in or truth once receaued could afterwardes be corrupted It is not possible sayeth he in reason and therfore obserueth he an other thing in this case which ī truth is of verie great consideration to witt that no other Nation vnder heauē did euer so much esteeme their owne writīges that they would offer to die for the same as the Iewes were redieto doe for euerie sentēce and syllable of their scriptures Wherof also it did proceede that in all their miseries and afflictions wherin they were a spectacle to all the world in all their flightes and banishementes to Egipt Babylon Persia Media and other corners of the earth in all their spoiles assaults and deuastations at home they yet euer had special care to conserue these writinges more then their owne lyues and so haue kepte the same without may me or corruptiō more ages together then all Nations in the world haue donne any other monumentes THE THIRD persuasion which is vsed by the Iewe for the veritie of his scriptures is the consideration of the particuler men that wrote them who were such as in reason can not be suspected of decept or falshod For as I haue said the Stories of the Byble were writen from tyme to tyme by publique authoritie and by the testimony of all men that saw and knew the thinges that are rehersed The bookes of propheties were endited by the prophetes them selues who were plaine simple and sincere mē authorized from God by continual miracles and yet so scrupulous and timerous of their owne speeches as they durst say nothing but only our Lord saith this the God of Hostes commaundeth that c. And when they had preached and reade their writinges in the hearinge of all the people they protested that it was not mans worde but gods and that for such they left it in the publique treasurie of their Nation vntill by tracte of tyme th' euent and fulfilling of their propheties should proue thē true as alwayes it did and their owne both liues and deathes declare that they meant no falshode their liues being such as were not subiect to the corruption pride vanitie or ambitiō of this life as other prophane and heathen writers were and their deathes for the most parte offered vp in holie martirdome for defence of that truthe whiche they had preached writen as appeareth in Esay that was sawed in peeces by kīg Manasles in Ieremie that was stoned to death by the common people in Ezechiel that was slayne by the capitaine of the Iewes at Babylō in Amos whose braines were beaten oute by Amasias the wicked idolitrous priaest in Bethel in Micheas whose necke was broken by prince Ioam sonne to kinge Achab in Zacharie that was slaine at th' Aulter and the lyke And this for the Prophetes of later tymes amōg the Iewes But now if we cōsider the first Prophete of all that wrote among that people I meane Moyses that was not only a Prophet but also an Historiographer a Law giuer a Captaine and a Prieste the first that euer reduced that people to a common wealth and the first that putt their actes gestes in writing or rather th' actes and gestes of almightie God towardes them this man I say if we cōsider hym onlie I meane the circūstances of his person the Iewe thiketh this a sufficiēt motiue to make anie mā of reason beleeue what so euer he hath lefte writen in the Bible without further confirmatiō And first for his antiquitie I haue spokē before and the heathēs doe confesse it for miracles donne by hym the greatest ennemies that euer he had in the world that is Appiō in his fowerth booke agaīst Iewes and Porphirie in his fowerthe booke agaīst Christiās d ee acknowledge them and Porphirie adioyneth more for proofe therof that he fownde the same cōfirmed by the storie of one Saconiathō a Gentile who liued as he saith at the same tyme with Moyses But what all those miracles say they were donne by artemagicke not by the power of God as Moyses boasted But thē asketh thē the Iew wher Moises a shepheard could learne so much magick or why could not the Magitians of Pharao whose studie was in that profession from their infancie ether doe the
Cessant Oracula Delphis Al Oracles at Delphos doe nowcease etc. That also of an other Poete Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Goddes by whom this empire stood are al departed from their temples and haue abandoned their Altars places of habitatiō Strabo also hath thes expresse wordes The Oracle of Delphos at this daye is to be sene in extreme beggarie and mēdicitie And finally Plutarche that liued within one hundreth yeares after Christ made a special booke to search out the causes why the Oracles of the Goddes were ceased in his time And after much turning winding many waies resolued vpon two principal pointes as causes therof The first for that in his time ther was more store of wise men then before whos answers might stād in stead of Oracles and the other that peraduenture the spirits which were accustomed to yeeld Oracles were by length of time growen olde and dead Both which reasons in the verie common sense of al men must needs be false and by Plutarch him self can not stand with probabilitie For first in his bookes which he wrote of the liues of auncient famous men he confesseth that in such kinde of wisdom as he most esteemed they had not their equals amōg their posteritie Secondlie in his treatises of Philosophie he passeth it for a ground that spirits not depēding of material bodies can not die or waxe olde and therfore of necessitie we must conclude that some other cause is to be yeelded of the ceasing of thes Oracles which can not be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that he might dissolue or ouerthrovve the vvorkes of the deuil Neither did Iesus this alone in his owne person but gaue also power and authoritie to his disciples and folowers to doe the like according to their commission in S. Matheus ghospel Super omnia Demonia spiritus immundos c. You shal haue authoritie ouer al deuils and vncleane spirites Which commission how they afterward put in execution the whole world yeeldeth testimonie And for examples 〈◊〉 onlie I wil alleage in this place an offer or chalēge made for proof therof by Tertullian to the heathen magistrates and persecutcurs of his time his wordes are thes Let ther be brought here in presence before your tribunal seats some person who is certainly knowen to be possessed with a wicked spirite and let that spirite be commaunded by a Christian to speake and he shal as trulie confesse him self to be a deuil as at other times to you he wil falselie say that he is a God Againe at the same time let there be brought forth one of thes your priests or Prophets that wil seeme to be possessed by a diuine spirite I meane of thos that speake gasping c. in whom you imagine your Gods to talke and except that spirit also commaunded by vs doe confesse him self to be a deuil being indeed afraid to lye vnto a Christian doe you shedde the blood of the Christiās in that very place c. None wil lye to their owne shame but rather for honour or aduantage yet thos spirits wil not saye to vs that Christ was a Magician as you doe nor that he was of the common condition of men They wil not saie he was stolne out of his sepulcher but they wil confesse that he was the vertue wisdome and worde of God that he is in heauen and that he shal come againe to be our iudge c. Neither wil thes deuils in our presence denie them selues to be vncleane spirits and damned for their wickednes and that they expect his most horrible iudgment professing also that they doe feare Christ in God and God in Christ and that they are made subiect vnto his seruantes Hytherto are the wordes of Tertullian conteining as I haue said a most confident chalenge and that vpō the liues and blood of al Christians to make trial of their power in controlling thos spirites which the Romanes and other Gentiles adored as their Godes Which offer seing it was made exhibited to the persecutors them selues then liuing in Rome wel may we be assured that the enemie would neuer haue omitted so notorious an aduauntage if by former experience he had not bene persuaded that the ioining herein would haue turned and redounded to his owne confusion And this Puissant authoritie of Iesus imparted to Christians extended it self so farre forth that not only their wordes and commandemētes but euen their very presence did shut the mouthes and driue into feare thes miserable spirites So Lactantius sheweth that in his daies among many other exāples of this thing a seely seruing-man that was a Christiā folowing his maister into a certaine temple of Idoles the Godes cried out that nothing could be weldone as long as that Christian was in presence The like recordeth Eusebius of Diocletian th' Emperour who going to Apollo for an Oracle receyued answere that the iust mē vvere the cause that be could saye nothing Which iust men Apollos priest interpreted to be meant ironically of Christians therevpon Diocletian beganne his most cruel and fearce persecution in Eusebius daies Sozomenus also writeth that luliā th' Apostata endeuoring with many sacrifices and coniurations to drawe an answere from Apollo Daphnaeus in a famous place called daphne in the suburbes of Antioche vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that laie nere to the place were the impedimēt why that God could not speake And therupō Iulian presently caused the same bodie to be remoued And finally here of it proceeded that in all sacrifices coniurations and other mysteries of the Gentils ther was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be wel accomplished To conclude the Pagane Porphyrie that of al other most earnestly endeuored to impugne and disgrace vs Christiās and to holde vp the honour of his enfeebled idoles yet discoursing of the great plague that raigned most furiously in the Citie of Messina i Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Physike much adored in that place was not able to helpe them It is no maruailes sayeth 〈◊〉 this Citie so many yeares be vexed vvith the plague seing that both Aesculapius and al other Godes be novv departed from it by the comming of Christians For since that men haue bigunne to vvorship this Iesus vve could neuer obtaine any profite by our Godes Thus much confessed this Patrone of paganisme concerning the mayme that his Godes had receyued by Iesus honour Which albeit he spake with a malitious minde to bring Christians in hatred and persecution therby yet is the confession notable and confirmeth that storie
founde no place of repētāce albeit with teares he sought the same Wherof S. Chrisostome geueth the reason in thes wordes For this cause Esau obtained not pardon for that he did not repente as he should haue done his teares proceeding rather of anger and temptation then of true sorovv When the people of Israel came to be a distinct nation and to be gouerned at Gods appointement how greeuouslie trow you did they offend day lie and almost howerlie his diuine Maiestie And how gratiouslie did his vnspeakable clemencie remitt and pardon their manifold and innumerable sinnes trespasses done agaist him The whole scripture in truth seemeth nothing els but a perpetual narration of Gods incredible patience and infinite mercies towardes them And if I would speake of particuler persons amōg them which he receaued to his fauour after greate and manifold offences committed ther would be no end of that recital Let Manasses that most impious and wicked king be an exāple for al of whos enormous life and most detestable actes whole pages are replenished both in the bookes of kinges and Chronicles and yet afterwardes notwithstanding the same man falling into miserie and calamitie among the Babylonians a fortunate schoole oftentimes for Princes who in their prosperitie are wont to contemne God he begā to be sorowful for his former life and actions and to doe great penance as the scripture saith in the sight of God for the same Wherat his diuine and incomprehēsible mercie was so much moued presentlie as he receaued him to fauour and brought him backe from his prison and fetters to his kingdome and imperial throne of Maiestie The exāple also of the Niniuites is very notable singuler in this behalf against whom almightie God hauing decreed a sentence of death to be executed within a certaine time he commanded Ionas the prophet to goe and denounce that sentēce vnto them But Ionas wel knowing the nature and disposition of God towardes mercie forsaw as afterwardes he signifieth that if he should goe and beare that embassage vnto them and they therupon make change of ther liues his Maiestie would presentlie pardon them and so he should be taken for a false and lying prophet For auoiding which inconuenience he chose rather to flee away by sea to the citie of Tharsis and ther to hide himself But almightie God raised a tempest in that iourney and disposed in such sort as Ionas was cast into the sea and ther receaued and deuoured by a whale from whos belly he was commanded afterwardes to repaire to Niniue and to doe his former message which he perfourmed And the tenour of his message was that within fortie dayes that huge citie of Niniuie should be destroyed Which he hauing denounced vnto them the sequel fel out as Ionas before had suspected For the Niniuites beleeuing the message and betaking them selues to repentance God forgaue them presentlie wherat Ionas was exceedinglie greeued offended complained sweetlie to God of his strāge dealing herin demanding whie he had inforced him to come and preach destruction vnto them knowing wel before hād that he would pardon them But his merciful Lord answered him fullie to this pointe by a certaine accident that fel out wherto Ionas was not able to replie one word For so it chanced that Ionas sitting without the walles of Niniuie vnder an Iuie bush that in one night by Gods appointment was sprōg vp to couer him frō the sunne the same Iuie by Gods ordināce perished vpon the suddaine and was consumed by a worme leauing the poore prophet destitute of that consolation of shadoe which he receaued by it Wherwith he being not a litle disquieted and afflicted God said vnto him thou Ionas art sorowful and much grieued for losse of thine Iuie tree which not withstanding thou diddest not plant nor make to grow nor tookest any labour at al about it But the same grew vp in one night and in one night it perished againe And shal not I then be careful to pardon my greate citie of Niniuie wherin ther be aboue an hundred and twentie thousand innocent people which can not distinguish betwene their right hand and their left This was the answer of almightie God to Ionas for defence of his singuler inclinatiō to mercie in respect that the Niniuites were his owne creatures his owne workmanship and the labours of his own handes as al other people also are Of which kinde of reason and consideration ther haue bene diuers thinges said and declared before for manifestation of Gods infinit mercie And al this that hitherto hath bene spoken is of thinges onlie donne in time of the old testament before the appearance of Christ our Saueour in flesh But now if we looke into the time of grace when God incarnate came him self in person to shew the riches of his endles mercie vnto mortal men vpon earth we shal see more examples without comparison of this exceeding clemencie For that now our Creator and shepheard ouercome as it were with extreme compassion came down into the vale of our miserie with resolution not onlie to offer pardon and forgeuenes to al his sheepe that were a stray and would returne but also to follow seeke them out being found to lay them on his own shoulders and so to beare them backe vnto the fold againe and ther to geue his life and blood for their defence against the wolfe O sweet Lord what greater loue cā be imagined then this what more pregnant signification of inflamed charitie can mans cogitation conceaue or apprehend is it maruaile now if he which descēded vnto vs with this hart and with thes bowels of burning affectiō did set open the gates of al his treasures fauours graces vnto vs Is it maruaile if the holie apostle S. Paul doe saye of this time Superabundauit gratia that grace did ouer abounde and yet further in an other place that Christ being verie God did in a certaine sort impouerish and emptie him self with the most wonderful effusion of mercies and hauoke of heauen which at this time and euer since he hath made Herehence it proceeded that al his delite and pleasure vpon earth was to conuerse with sinners and to geeue them cōfort corage and cōfidence in him Which he did so manifestlie in the sight of al the world as he was very scandalous and offensiue therby to the Scribes and Pharisees and other principal rulers among the Iuish nation Herehence also did proceed thos his most maruailous speeches and strange inuitations of wicked men vnto him as for example at one time among other when he cried out in publique Come vnto me al ye that doe labour and be heauie loden and I vvel refresh you And at an other time going into the temple of Ierusalem vpon a high festiual day when al the people were gathered together he stood vp in the middest of
of Iewes whom we see dispersed ouer al the world at this daie in bondage both of bodie soule Which worke of Gods Iustice though it be most terrible yet was his mercie greater to thē as appeareth by Christs wordes if they had not reiected the same Thirdlie his mercie exceedeth his iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this life by geuing them freewil and assisting the same with his grace to doe good by mouing thē inwardlie with infinite good inspirations by alluring thē outwardlie with exhortatiōs promisses examples of others as also by sicknes aduersities and other gentle corrections By geuing them space to repent with occasions opportunities and excitations vnto the same By threatning thē eternal death if they repented not Al which thinges being effectes of mercie and goodnes towardes them they must needes confesse amiddest their greatest furie and tormentes that his iudgementes are true iustified in them selues and no waies to be cōpared with the greatnes of his mercies By this then we see that to be true which the prophet saieth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue met together Iustice and peace haue kissed on an other We see the reason why the same prophet protesteth of him self I vvil sing vnto thee mercie and iudgement ô Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I wil not so presume of thy mercie as I wil not feare thy iudgement nor yet wil I so feare thy iudgement as I wil euer despaire of thy mercie The feare of Gods iudgement is alwaies to be ioined with our confidence in Gods mercie yea in verie Saintes them selues as Dauid saith But what feare that feare trulie which the scripture describeth whē it saith the feare of our Lord expelleth sinne the feare of God hateth al euil He that feareth God neglecteth nothing he that feareth God wil turne and looke into his owne hart he that feareth God wil doe good woorkes They which feare God wil not be incredulous to that which he saith but wil keepe his waies and seeke out the things that are pleasant vnto him They wil prepare their hartes sanctifie their soules in his sight This is the description of the true feare of God set downe by holie scripture This is the description of that feare which is so much commended and commanded in euerie part and parcel of Gods worde Of that feare I saie which is called Fons vitae radix prudentiae corona plenitudo sapientiae gloria gloriatio beatum donum That is the fountaine of life the roote of prudence the crowne and fulnes of wisdome the glorie and gloriation of a Christian man a happie gift Of him that hath this feare the scripture saith happie is the man vvhich feareth our Lord for he vvil place his minde vpon his comman lementes And againe the man that feareth God shal be happie at the last end and shal be blessed at the day of his death Finally of such as haue this feare the scripture saith that God is their foundation God hath prepared great multitude of sweetnes for them God hath purchased them an inheritance God is as merciful to them as the father is merciful vnto his children And to conclude Voluntatem timentium se faciet God wil doe the wil of those that feare him with this feare This holie feare had good Iob when he said to God I feared al my vvorkes And he yealdeth the reason therof For that I knevve that tbovv sparest not him that offendeth thee This feare lacked the other of whō the prophet saieth The sinner hath exasperated God by saying that God wil not take accompt of his doings in the multitude of wrath Thy iudgementes ò Lord are remoued from his sight And againe vvherfore hath the vvicked man stirred vp God against him self by saying God vvil not take account of my doings It is a great exasperation of God against vs to take the one halfe of Gods nature from him which is so make him merciful without iustice and to liue so as though God wold take no account of our life wheras he hath protested most earnestlie the contrarie saying that he is like a hard and couetous man which wil not be contēt to receiue his owne againe but also wil haue vsurie for the lone that he wil haue a straite reckoning of al his goodes lent vs that he wil haue fruite for al his labours bestowed vpon vs finallie that he wil haue account for euery word that we haue spoken Our Sauiour Christ in the three score and eight psalme which in sundrie places of the gospel he interpreteth to be writen of himself among other dreadful curses which he setteth down against the reprobate he hath these let their eyes be daseled in such sorte as they may not see povvre out thy vvrath my Father vpō thē let the furie of thy vengeance take hād fast on thē Adde iniquity vpō their miquitie let him not enter into thy iustice Let them be blotted out of the booke of life let them not be enrolled together vvith the iust Here loe we see that the greatest curse which God can laye vpon vs next before our blotting out of the booke of life is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into cōsideration of his iustice For which cause also this confident kinde of sinning vpon hope of Gods mercie is accounted by diuines for the first of the six greuous sinnes against the holie Ghost which our Sauiour in the gospel signifieth to be so hardlie pardoned vnto men by his Father And the reason why they cal this a sinne against the holie Ghost is for that it reiecteth wilfullie one of the principal meanes left by the holie Ghost to retire vs from sinne which is the feare and respect of Gods iustice vpon sinners Wherfore to conclude this matter of presumption me thinkes we may vse the same kinde of argumēt touching the feare of Gods iustice as S. Paul vseth to the Romanes of the feare of Gods ministers which are temporal princes Wouldest thou not feare the power of a temporal prince saith he doe wel then and thou shalt not onelie not feare but also receiue laude and praise therfore But if thou doe euil then feare for he beareth not the sword without a cause In like sort may we saye to those good felowes which make God so merciful as no man ought to feare his iustice Would ye not feare my brethrē the iustice of God in punishmēt liue vertuouslie then and you shal be as voide of feare as lions are saieth the wiseman For that perfect charitie expelleth feare But if you liue wickedlie then haue you cause to feare
540. The 2. 3. partes of the same chap. how and by how many waies God expresseth his forsaid loue vnto vs and what assurance he geueth of pardon to such as repent from Pag. 540. vnto 560. Tuesday The 4. part of the same chap. containing exāples and instructions how to auoide temptations of desperation 560. The 1. part of the 2. chap. of the fallacie of suppused difficulties with the particuler helpes to ouercome the same Pag. 570. vnto 618. VVednesday The 2. part of the same chap. containing means and instructions for ouercomming of difficulties Pag. 618. vnto the end The first 2. pointes of the 3. chap. about Tribulatiō beginning Pag. 631. vnto 656. Thursday The second 2. pointes of the same chap. begīning Pag. 656 vnto the end of the cha The 1. point of the 4. chap. treating of the vanities of the world Pag. 688. vntil 720. Friday The other partes of the same chap. 720. vntil the ende The 5. chap. of examples of Resolution Saturday The sixt chap. against Presumption The 7. chap. of Delay Sonday The first part of the 8. chap. of Slothe vntil Pag. 861. The 2. and 3. partes of the same chap. treating of Negligence and hardnes of hart from Pag. 860. vntil the ende FINIS A TABLE OF THE PRINCIPAL MATTERS HANDLED in this booke A ACcompting day 349. Tvvo accompting daies or iudgements and the reasons therof 352. Angels appearing at the houre of death 434. Antichrist vvhat vvonderful slaughter he shal make at his comming 358. Apostles called by Iesvs 225. their miraculous doings 251. Archilaus Herodes sonne hovv he ended 275. Arist rus a Gentile vvhat testimony he giueth to our scriptures 79. Ascension of Christ proued 243. Atheists of old time 34. vvhat Zeno said of their deathes 〈◊〉 9. Tvvo causes of Atheisme in thes our daies 862. S. Augustins most notable conuersion 620. B S. Iohn Baptists behauiour to Christ and the vvhole story proued 118. Beautie hovv vaine a thing 706. Beginners in Gods seruice cheefly by God cherished 596. hovv they must behaue them selues 619. The better men they are to be aftervvards the greater cōflicts they haue at their conuersion 617. Benefits of God bestovved vpon vs 407. Bethleem appointed before for Christs Natiuitie 209. Bondage and slauery of vvicked men to their sensuality 607. Bookes of deuotion mere profitable then of controuersies praef 6. a. only vvriten by Catholiques 9 a. vvhy they can not be vvritē by Heretiques Ibid. 22. a. Buny hovv he hath set forth this booke of mine praef 10. b. vvhy he dedicateth the same to my L. of Yorke Ibid. 8. a His ignorāce 8. b. He maketh his aduersaries to speake like him self Ibid. 11. a. He inserteth parētheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b. C Catholique vvhat it meaneth vvhy inuented 305. vvho is a good Catholique 308. Charitable deeds of our forfathers 343. Christ promised diuersly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moyses lavv 162. hovv he vvas fortold to Gentiles 169. false Christs diuers 203. Christs birth and infancy 207. Christs doctrine vvhat it vvas 220 his Passion and Resurrection 229. Christian Religiō proued pa. 131. It hath bene in substance from the beginning of the vvorld and none euer saued but by it 134. The definition of a good Christian. 338. Christian faith can not be obscure 300. Christian vvisdome vvherin it standeth 340. Christian vocation hovv perfect if it vvere fulfilled 344. Church of Christ hovv it encreased streight after he departed 246. Clemency and mercy hovv vvonderful in Christ. 558. Concupiscence and vvhat misery it bringeth men vnto by yeelding therunto 334. Consideration See the vvhole Chapter pag. 1. See inconsideration Consolation internal of Gods seruants 595. the force therof 593. Conuersion hovv it ought to be made 619. Item 628. VVhy it auaileth not ordinarily vvhen it is made at the last instant 835. The vvatche of Christians the dore vvherof is Consideration 13. D Death hovv terrible it vvil be See the vvhole 10. chap. 419. the causes of miserie to vvordly men in the same 413. the frequent premeditation of death most profitable 440. Delay of our conuersion from day to day hovv dangerous and hurtful See the vvhol 〈◊〉 chapt par 1. the cause vvhy the diuel persuadeth vs to delay 819. Dispaire of Gods mercie hovv greeuous a sinne and hovv to be auoided chap. 1. part 2. pag. 523. 524. 525. c. Hovv to resist al temptations of the diuel therunto pag. 561. 562. c. Difficulties vvhich are imagined in vertuous life remoued See al the 2. chapt 570. Doctrine of Christ vvhat it vvas 220. E The Ende for vvhich man vvas created cha 3. pa. 110. Enimies of Christ and Christians vvhat end they haue 274. Eternitie vvhat a thing it is and hovv to be esteemed 470. Euangelistes of Christes did vvrite most truly 258. F Fatherhood vvhat à thing it is by comparison of God tovvarde mankind 533. 534. c. Faith is easily discerned in Christian religion vvhich is the true 301 at large The vvaye to auoide al errour in beleefe 303. Faith vvithout vvorkes is not sufficiēt Feare of Godes iudgementes necessarie 398. lacke of feare proceedeth of infidelitie 406. the force of Feare 445. the praise of true Feare 810. tvvo kindes of Feare 813. Felicitie of man and beastes 54. G Gentiles hovv they had Christ fortold vnto them 169. vnto 184. Holy Ghost vvhat he did at his comming 247. Glorified bodies haue 7. priuileges 495. God is proued against Atheistes 25. God proued one by al sectos of Philosophers 51. Grace of God hovv strong and forcible 579. 580. c. H Hardnes of hart hovv dangerous an impediment 867. tvvo degrees thei of ibid. Heauen and the revvardes ther resorued see the vvhol 12. chapt Hovv the greatnes therof is found out 483. Heauen hovv it is bought 515. Heresies hovv they first rose and vvhy and hovv they are auoided 306. tvvo causes of Heresies vvith their effectes 311. Heretical practice in corrupting bookes prefat 9. b. Heretical pride Ib. 16. Herod Ascolonita or the elder vvhat he vvas hovv he rose and hovv he liued 189. hovv miserably he died 124. 8 274. Herod Antipas or the second his ende 124 175. Herod Agrippa hovv he died 125. 276. see the death of Herodias Ibid. Hel the names nature therof 456. The intollerable paines therof 459. Honour of the vvorld hovv vaine 701. Hope in the good bade hovv different 599. I Ievvishe nation hovv obstinate against Christian religion according as vvas foreprophetied 184. hovv they vvere chastened and destoyed 278. 279 c. Ignorance voluntarie hovv greeuous a thing pa 8. 9. Immortalitie of the soule proued therby also God being 47. Inconsideration soe chap 1.
A CHRISTIAN DIRECTORIE GVIDING MEN TO THEIR SALVATION DIVIDED INTO THREE BOOKES THE first vvherof apperteining to Resolution is only conteined in this volume deuided into tvvo partes and set forth novv againe vvith many corrections and additions by th' Authour him self vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny THER is added also a methode for the vse of al with two tables and a preface to the Reader which is necessarie to be reade Psal. 4. v. 3. Filij hominum vt quid diligitis vanitatem You children of men why loue you vanitie Luc. 1. v. 22. Porrò vnum est necessarium But one thing is necessarie ANNO. 1585. AVGVSTI 30. A TABLE OF THE CHAPTERS CONTEINED IN BOTH THE PARTES OF this booke Wherin such as haue bene newly added or much altered in this edition are noted with a starre in the margent In the first part are thes 12. OF the manifold perils inconueniēcies that doe it sue to the vvorld by inconsideration and hovv necessarie it is for euery man to enter into cogitatiō of his ovvn estate Chap. 1 pa. 1. That there is a God vvhich revvardeth good and euil against al Atheistes of old and of our time vvith the most inuincible proofes alleaged for the same both by Ievv and Gentile VVherin also is set dovvne the confirmation of al scriptures by euident demonstratiōs Chapt. 2. page 25. VVhy God created man and for vvhat end he planted him in this vvorld and of the obligation that man hath therby to attend to the affaire for vvhich he vvas sent hyther to vvit vnto the seruice of almightie God That this seruice required by God must be in Christian religion the particuler proofes and confirmations of vvhich religion are set dovvne both by that vvhich passed before Christes appearance vpon earth vvhile he vvas in this life and after his ascension into heauen Chap. 4. page 132. Hovv a man may iudge or discerne of himself vvhether he be a true Christian or not vvith a declaration of the tvvo partes belonging to that profession vvhich are beleefe and life Chap. 5 page 298. Of the tvvo principal pointes that doe appertaine to a Christian life that is to saie taresist al sinne and to excercise al kinde of vertue vvith the meanes and methode hovv to perfourme them both Chap. 6. page 323 Of the accompt vvhich Christians must yeld to God of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconing day vvith tvvo seueral times appointed for that purpose Chap. 7. page 349. Of the nature of sinne and of the vnvvorthines of him that committeth the same for iustifyinge the seueritie of Gods iudgement set doune and declared in the chapter going before Chap. 8. page 378. An other consideration for the further iustifying of Goas 〈◊〉 〈◊〉 〈◊〉 station of our grieuous offence Taken from the iuestimable Maiestie of him vvhom vve offende of the innumerable benifices vvhich he hath bestovved Chap 9. page 400. Of vvhat opinion vve shal be concerning the matters aforsaid at the time of our diath as also vvhat our state shal be at that passage and hovv different our iudgement from that it is novv Chap. 10 page 419. Of the greate and seuere paines and punishmentes appointed by God for sinners after this life As also of tvvo kindes and sortes therof the one temporal for them that shal be saued th' other eternal for the damned Chap. 11. page 444. Of the most honorable excellent and munificent revvardes and paimentes ordained for such as trulie serue God and doe imploy their time in perfourmance of his most holie commandementes Chap. 12. page 479. In the second part are thes 8. Of the first impediment that is vvont to let sinners from resolution VVhich is the mistrust diffidence in Gods mercie through the multitude and grieuousnes of their offences Chap. 1. page 523. The second let of resolutiō vvhich is the suposed hardnes asperitie of vertuous life The fallacie vvherof is discouered and the manifold helpes declared that doe make the same most easie svveet pleasant Chap. 2 p. 570. The third impediment that stayeth diuers men from resolutiō in Gods seruice VVhich is the feare they conceaue of persecution afflictiō losse danger or tribulation Chap. 3 page 631. The fourth and greatest impediment that hindereth resolution to vvitte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld Chap. 4. page 688. Examples of true resolution in the tvvo former pointes of suffering for Christ and contemning the vvorld Adioined for the better declaration confirmation of the tvvo chapters next going before Chap. 5. page 747 The fist impediment of resolution in the seruice of almightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice Chap. 6. page 793. The sixt thing that vseth to stay and hinder men from mature resolutiō VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard Chap. 7. p. 818 Of three other lettes and impedimentes that hinder men from resolution to vvit Slothfulnes careles negligence and hardnes of hart vtterly contemning al things vvith the cōclusion of this first booke Chap. 8. p. 852. THE PREFACE CONTAINING THE CAVSES AND REASONS OF this nevv edition as also a detection of the foule and false dealing of M. Edm. Buny Minister in his late edition of the former booke With certaine instructions very profitable to the reader WHEN of late I had taken in hand to finish and send vnto thee deare Christian reader th' other two bookes that were promised of this worke I meane thos two which should treate of the right entrance and faithful perseuerance in the seruice of almightie God I was moued by diuers frendes first of al to put againe in print in some better order then before the first booke appetteining to resolution Wherunto I was the more easie to be induced for that I perceaued many monethes before that al the first copies of the said former booke though not so wel done as iustely I might haue wished were vvholy dispersed and none remaining to be had Secondly it being now purposed that thes second and third bookes should passe forth in better print paper and character then the former did wherin by some errour as also by difficultie of the time greate defect was found it seemed meere and requisice that this first booke of which th' other two doe depēd should be made correlpondent vnto them in thes respectes also and for that consideration to be reprinted Wherunto when I had yelded I resolued in like manner to take the same first booke into my handes againe to bestow a short renew vpon that which alredy was done as wel to polish and fil
Peter was sent vnto him for his instruction and establishment in right faith I adioined moreouer that ther being two parts of Christiā diuinitie the one Theorike or speculatiue belonging principally to knowledge discours and beleefe the second called practique or actiue appertaining cheefly to action and execution the first is more easy and common then the second bicause it is more easy to know then to doe to discourse then to worke to beleeue as we ought then to liue as we should and the things that a man hath to beleeue are fewer then the things he hath to doe learned in shorter time and with lesse difficultie thé the other are executed Euen as we see by experience that a breefe Cathechisme instructeth a man sufficiently in his faith but al the bookes and sermons that we can read and heare can not persuade the least part of men to performe so much in life as by their vocation is required For which cause I said that both our Saucour and his Apostles did treate much more in their speaches and writings of things to be done then of things to be known of vertuous liuing then of right beleeuing The like I saied of Holie fathers and Doctours in the Church after them as it may be sene in their homilies sermons exhortations treatises commentaries and expositions For this cause I saied also that I had chosen to say some thing of this second part of Christian diuinitie appertaining to manners and direction of life allotting to my self three principal pointes to be handled therin and to be treated in three seueral bookes The first wherof to conteine the reasons and motiues which may stir vp a Christian man to make a firme and sound resolution The secōd to prescribe the particular meanes how a man without errour may put in vre and practise his resolution made The third to declare certaine helpes and instructions wherby to be able to perseuer vnto the end The first of thes bookes was then set downe and published The secōd and third vpon necessarie causes were deferred for a time And this is the summarie of al that was writen in my former preface and Induction suppressed now by M. Buny for meere conscience sake as he protesteth Wherin notwithstanding I doe not easilie see what may be accompted either so heinous or intollerable as his scrupulous conscience should be a fraide to let the same passe vnto the readers eare except it were for that in a certaine aduertisement I desired eche Catholique to pray for our persecutours or for that perhaps in the lines before repeated I doe affirme faith and beleef to be more common and easy then vertuous life which notwithstanding I thinke many Protestants in England wil confesse to be true and wil easilie proue the same by the liues and actions of their own preachers and ministers So much then for this now let vs behold how M. Buny hath set foorth the same booke with his purgation of M. Bunis edition M. Buny hauing taken this booke into his correction as also into my Lord Archbishop of Yorke his protection geueth it this title A booke of Christian exercise c. Perused and accompanied vvith a treatise tending to pacification by Edm. Buny And vnder the title he writeth this sentence of scripture IESVS Christ yester day and to day and the same for euer The misterie why he set thes wordes ther him self alone as I thinke vnderstandeth and hard it were for other men to coniectare If he had taken the wordes immediatly following in the same sentence of S. Paul they had bene more cleare if not more also to the purpose For they ar thes Be not caried avvay vvith variable and strange doctrines But let vs permit M. Buny to folow his kinde The holie fathers that write against auncient heretiques doe note it for an old tricke of thos companions to delight them selues and deceue others with obscure places of scripture And S. Peter expresly signifieth of the same men that principally they vsed to take the said obscure sentences out of S. Paul whence this by M. Buny is also cited And this for the first page In the next page he placeth my Lord of Yorkes armes accompanied with a paire of goodly crosse keyes and a croune set ouer thé Vnder which he writeth two latin verses that say thus much in English Thes armes haue bene noble in times past by ancient gentry and commendation of learning but novv they are made more noble by the honour of Peter adioined vnto them So that now as ye see it is both good doctrine and very commendable in my Lords grace of Yorke to clame both keyes croune from Peters seat which in the Byshop of Rome is made so hainous and so bitterly inueighed against daily After the armes insueth the dedication of the whole booke treating of mortification and contempt of the world vnto his good Lordship The reason of which dedication M. Buny vttereth in thes wordes For that hauing had saieth he so longe experience of the vvorld as your Lordship haue very liklihood teacheth that needes you must grovve more and more from the loue therof And it is sufficiently knovvn vnto al that hauing found this mercy your self you haue in like sort in this long course that God hath geuen you much called on others to doe the like In which wordes we see that touching the first pointe of my Lords wearines of this world M. Buny proueth it very slenderly by a bare likelihood only Albeit in the second of his Graces calling vpon others to like mortification he alleageth the commō and sufficient knowledge of al wherunto in reason eche man must yeld And in truth I haue heard how ther want not of diuers sortes and sexes also who can witnesse by experience of my Lordes good mortification and how hotely he hath poursued them of late for such affaires and therfore no doubt but that this booke was very fitly dedicated to his Lordships protection After the epistle dedicatorie vnto my Lord ther foloweth a preface to the reader wherin M. Buny saieth That by the litle that he hath bestovvedin the studie of schole men he vvil perceaueth that this booke vvas gathered out of them vvho liuing in the corrupter time of the Church as he speaketh did most of al by that occasion treate of reformation of life vvhen as others vvere rather occupied in controuersies To which I answer that by the litle which M. Buny here vttereth he sheweth him self scarse worthy to be my Lord Archbishops chaplaine albeit to that dignitie much learning be not required for that whosoeuer shal looke vpon the homilies sermons commentaries and other workes of S. Ambrose Augustin Gregorie Maximus Bede Bernard Anselme and other that were not scholemen and shal compare the same touching exhortation and instruction to good life With the questions distinctions speculations and subtilties of Peter Lumbard
Hales Scotus Durand Iandun Capreolus and others of that profession shal easily see that in this matter ther is no comparison and consequently that M. Bunis litle studie in the scholemen is lesse then nothing at al not knowing so much as the very subiect and argument which they handle or the manner how they handle the same But al this was spoken by M. Buny for a vaine florish and to persuade his reader that as him self was very learned so al that was in this booke being taken out of Dunsies as now in England they tearme scholemen might appeare more contemptible in euery mans iudgement and so in reason stand the more subiect to M. Bunis learned censure to put out cut of mangle change pare away whatsoeuer it pleased him Yet protesteth he forsooth very solemly That he allovveth vvel of the matter in general and that he is glad that some of vs also haue taken paines in this kinde of labour and that others of our prosession are sometimes occupied in reading such bookes As who would say that this were a strange and rare matter in our behalfe either to write or reade bookes of this qualitie or argument But here I would demande of M. Buny in sincerite where or when any of his religion did either make or set forthe of them selues any one treatise of this kinde or subiect I meane of deuotion pietie and contemplation Of ours I can name infinite both of times past and present As in times past S. Bernard S. Bonauenture S. Auselme Iohn Gerson Thomas de kempis Dionisius Cathusianus and others whom no man wil deny to haue bene al of our religion For this time present the most excellent writinges of Ludouicus de Granada Diegostella Polancus Angerius and this present booke with infinite others writen in this kinde doe testifie that this argument is not strange among Catholiques but rather proper and peculier vnto them alone seing that M. Buny is not able to name one on his side from the first heretique that cuer wrote vnto this daie which of his owne accorde hath employed him self in this subiect except it were of enuie and malice to defile and corrupt an other mans labours to the end they should not worke that good effect which otherwise they would as M. Buny hath now done mine and as one Rogers an other like companion whom also he nameth hath corrupted in englishe the most excellent worke of Thomas de Kempis of the imitation of Christ striking out without conscience whatsoeuer he pleaseth whereas the same booke before was truly set forth in our natiue tongue by a Catholique An other also of the same crue hath vsed the like violence vnto the holie meditations of S. Augustin and Saint Bernard putting out and in what liked him best and making thos blessed men to speake like protestātes against whom they were most opposite enimies The same hath M. Buny done vnto me throughout my whole booke and to most of the ancient Fathers therin named also as afterward shal be declared And this shameles shift of corrupting other mens bookes is an old occupation of heretiques from the beginning as may appeare by the often complaintes of most ancient fathers whos workes they were not ashamed to infect and corrupt whiles they were yet liuing In respect of which impudencie the holie Apostle S. Paul wel prophetied of them to his scholer Timothie that they should haue cauteriatam conscientiam a seared and yron-burned cōscience And againe that they should sinne wilfully and damnably in their owne knowledge and iudgement So we reade that old heretiques aduentured to corrupt not only priuate mens workes and treatises but also the holic Canons of general Councels them selues wherof therwere so many witnesses yet liuing to controle them This may appeare by the greuous complaint which holie Athanasius made in his time against the Arians for corrupting the first Nicen Councel and other fathers after him for like heretical attemptes in their times especially against the sacred text of diuine scripture in corrupting whereof al heretiques from time to time haue bene most malepert bold and impudent for shadowing their sectes with some shew of holie write And to the ende M. Buny may not here eskape and tel his reader that this was a spirit of heretiques in old time and not to be found in the protestantes of thes daies I doe referre him not only to the collections which diuers Catholiques of this age haue gathered against them touching thes attemptes but also to the testimonies confessions and accusatiōs of protestantes them selues one against and other for like impudencie Especially against the Sacramentaries or thos that folowed th' opinion of Zuinglius wherof I thinke M. Buny wil not deny him self to be one whom Martin Luther the father of al protestantes doth affirme to be the most horrible corrupters of other mens bookes that euer were concluding his whole inuectiue against them with this sentēce Their opinion of the Sacrament they began vvith lies and vvith lies they do desend the same and they broch it abrode by the vvicked fraude of corrupting other mens bookes The like he saieth and much more of their corrupting the holie scriptures in diuers places But what was Martin Luther him self irreprehensible in this pointe wherin he accuseth so vehemently the Sacramentaries No truly if we beleeue Zuinglius who termeth him both A foule corruptour and horrible salsifier of Gods vvord one that folovved the Marcionistes and Arians that rased out such places of holie vvrite as vvere against them Beza accuseth Occolampadius together with al his brethren the diuines of Basile for great impietie ī abusing the sacred scriptures traslated by them The like he doth but with much more vehemencie against Castalio an other brother affirming his dealing with holie scripture to be both bold pestilent sacrilegious and ethnical Carolus Molineus was a brother also of the same blood and yet he cōfesseth of Caluin That he made the text of the Gospel to leape vp and dovvne at his pleasure that he vsed violence to the same and added of his ovvne to the very sacred letter for dravving it to his purpose This same authour testifieth and crieth out of Beza quod de facto 〈◊〉 mutat that actually he is not ashamed to change in his translations the very text of holie scripture when it maketh against his purpose I might passe on further in stirring this euil sauoured sinke of heretical iniquitie discouered and moued by their owne brethren for such is alwaies the agreement of like mates were it not that the matter it self is vnfit for thes pages and the dealiag of M Buny with me in this booke shal easilie dec are their spirit and practise if nothing therin were alleaged besides Now then I come to shewe how dexterously he hath behaued him self in this edition of my booke FIRST IN A L places wher conueniently he maye he maketh
heauen voluntarie pouertie and the like al I say he thrusteth out together with the scripture alleaged for the same And finally not to hold the reader any longer in the enumeratiō of thos thinges which he shal finde almost in euery other leafe of the booke Page 157. he thrusteth out not only S. Augustin talking of the price of heauē and of the facilitie to gaine the same but also striketh out in like maner the very wordes of Christ him self saying the kingdome of heauen doth suffer violence men doe lay handfast vpon it by force And what may be said then gentle reader of thes mē who spare neither Fathers Doctours Prophetes Apostles nor Christ him self when they stand in the way against their foolis he herefies AND THIS of thrusting out But now if I would speake of mangling I might say much more but that this place beareth it not and therfore thous halt be content good reader to accept of one example only among infinite that might be alleaged and by this one thou maist make vnto thy self some certaine coniecture of the rest Page 367. it is handled and proued by me against the impedimēt of delay how that vvee by deferring our cōuersion doe alwaies binde our selues to greater penance satisfaction afterwardes c. In which discourse M. Buny first in steed of the worde Penāce vseth alwaies the worde repētance as though al were one and so runneth on smoothly so long as it wil hold out And as for the worde Satisfaction for that he had no other word to put in for it he thrusteth it cleane out Then commeth he to S. Cyprian who saith that a diligint and long medicine is to be vsed to a deepe sore which wordes M. Buny admitteth and setteth downe as good and currant But the other part of the sentēce immediatly following was that our penance must be no lesse thē vvas our fault cōmitted which part M. Buny striketh out of the text as also al the rest ensuing wherin S. Cyprian prescribeth that this penance must be made with teares watching wearing of hear-cloth the like which seeme to be thinges nothing pleasant to the bodie of a Minister After S. Cyprian followeth S. Augustin in the very same page affirming That it is not sufficient for a sinner to change his maners to leaue of to sinne except he make satisfaction also to God for his sinnes past by sororrful penance geuing of almes c. With which wordes M. Buny would haue nothing to doe for that they were incorrigible therfore he ' thrust thē quite out yet out of S. Hierome that in the third place insued he was content to admit thes wordes Our bodie that hath liued in many delightes must be chastised vvith affliction our long laughing must be recōpenced vvith much vveping But the wordes immediatly following in the same seutence our soft linning and fine silke apparel must be changed into sharpe hear-cloth seemed to harde to this delicate doctour and therfore he thrust them quite out In the end of the ranke came graue S. Ambros affirming That vnto a great vvound a deepe long medicine in needful Which wordes M. Buay very quietly and courteously let passe But vpon th' other that immediatly followed he gaue a deade blow thrust them by head shoulders out of the booke to wit Grāde seelus grādē necessariā habet satisfactionē A great offence requireth of necessitie a great satisfaction Now thē gentle reader what shal we thinke or say of thes mē or of their maner of dealing Haue they honest meaning trow you Haue they sidelitie Haue they a conscience Haue they respect of God or man that deale in this order Is it hard to found any new religiō or to defend it or to auouch what folie or falsaood soeuer by this maner of proceeding If thes mē had habilitie to doe what their consciences would permit thē in the world abrod what an alteration what a subuersiō what a metamorphosis would they make in al matters of antiquitie If they had to them selues the setting forth of the holy fathers doctours workes how would they loppe and circumcise the same how would they set them foorth in their Ierkins yea barehose and doubletes cutting of al other garmentes and furniture that liked thē not or were not sutable to the season of thes mens senses If thes men I say had the keeping of al antiquities of fathers Councels and scriptures that to thē selues alone in their owne custodie without the knowledge or cōtradiction of any one Catholique for the space of only fiue hundred yeares together as they graunt we held thē al in our handes for a thousand what maner of bookes trow you should we finde them How currant and absolute for the protestant religiō No doubt but we should heare thē speake euē as Iohn Caluin speaketh in al matters of controuersie or rather as that good man for the time would haue them to speake vnto whos handes the last edition of such workes should be committed And thus much shal suffice for discouerie of M. Bunies editiō of my booke now remaineth ther only a word or two to be saide of the treatise which he adioined tēding as he saith to Pacification Of M. Bunies Pacification AND first of al a man would thinke that M. Buny did take but a very strange way to pacification in offering me the greate iniurie which before hath bene shewed in his editiō But for that he pretendeth his peace to be towardes the general by labouring the aduersaries as his phrase is I shal be content to passe ouer my particuler and to examine peaceably what he saieth and how he laboreth vs to that effect But here againe at the very first enterance ther riseth a new stoppe against al vnion or pacification with vs for that he is so singulerly persuaded of the rare light and knowledge of truth which they haue alone among them selues as he dareth to pronounce That to their knovvledge God neuer yet bestovved the like on others In which asseueratiō for that he excepteth neither the fathers or doctours of the primatiue Church nor yet th' Apostles them selues whom we hoped to haue had at least wise for iudges and arbiters in making this peace what probabilitie can ther be of vnion or composition amōg vs seing that at the very first word he maketh his cause better not only then ours but also then the case and condition of any other whatsoeuer since Christes departure frō earth or before But yet this I wil let passe also as a vaunt proceeding of an humour peculier to mē of his stampe For if you goe to al the petie sectes of thes our times or of any other times that haue bene from the beginning ech one wil sing the self same song affirming euery other bodies candel to be out but only theirs And if they should not say so they were not sectes or
man that there is a God whiche hath imprynted in vs such a feeliÌ„g of hym self as no conscience can deny hym wheÌ„ it cometh to speake sincerelie theÌ„ steppeth he a degree further and proueth that this god which is acknouledged caÌ„ be but one for that if he be God he must be infinite and if he be infinite he can haue no compagnion For that two infinite thinges can not stande together without impeachement th' one of th' others infinitie He proueth the same by the custome of most gentiles who as LactaÌ„tius well noteth in his tyme wheÌ„ they swore or cursed or prayed or wished anie thing hartilie especiallie in affliction that lyghteneth th' vnderstanding then fashion was to say God and not the Godes And for the learnederforte of them how so euer they dissembled and applyed them selues outwardlie to the error of the common people yet in earnest they neuer spake of more theÌ„ of one God as Plato signifieth of hym self to Dionysius king of Sicilie in a certaine letter wherin he gaue hym a signe when he spake in earnest and when in iest Hinc disces tu scribamego serio nec ne Cum serio ordior epistolam ab vno Deo cuÌ„ secus a pluribus By this signe shall ye know whether I wryte in earnest or not For when I write in earnest I beginne my letter with one God and wheÌ„ I write not in earnest I doe begine my letter iÌ„ the name of manie gods IuliaÌ„ th' apostata in his three most scornful bookes that he wrot against vs Christians whome contemptuouslie he called Galilaeans endeuoring by all meanes to aduaunce and set foorth the honour of paganisme alleageth this Plato for a cheef pillar and father therof and dareth preferre hym before our Moyses And yet you see what he testifiethe of hymself And that this was his perpetual opinion three of his worthiest schollers I meane three of the most learned that euer professed the Platonique secte Plotinus Porphyrius Proclus al heathens themselues doe testifie and proue in diuers partes of their workes assuring that both they and their master Plato neuer beleeued in deed but onlie one God And as for Socrates that was Platos master and pronounced by th' oracle of Apollo to be the wisestman of all Grece the world knoweth that he was putt to death for iesting at the multitude of godes among the Gentiles Aristotle that ensued after Plato begaÌ„ne the secte of Peripatetickes and was a man so much gyuen to the search of Nature as in manie thinges he forgate th' authour of nature or at least wise he treated lytle and verie doubtefullie therof yet in his old age when he came to write the booke of the world to king Alexander which book S. Iustine the martire esteemed greatelie and called it th' epitome of all Aristotles true philosophie he resolueth the matter more clearlie saying thus of God he is the father of godes and men he is the maker and conseruer of all thinges that be in the vvorld And he addeth further in the selfe same place that the multitude of manie Godes was inueÌ„ted to expresse the power of this one God by the multitude of his ministers so that he maketh all Godes to be seruauntes besides onlie one Which senteÌ„ce of their master Theophrastus and Aphrodiseus two priÌ„cipal Peripatetiques doe confirme at large Zeno the chief and father of all the Stoikes was wonte to say as Aristotle reporteth that ether one God or no God Which opinioÌ„ is auerred euerie wher by Plutarch Seneca two most excellent writers greate admirers of the Stoicke seueritie And before them by Epictetus a man of singuler accompte in that secte whose wordes were esteemed oracles Dicenaum ante omnia vnum esse Deum omnia regere omnibuâ— prouidere Before all thinges saith he we must affirme that there is one God and that this God gouerneth all and hath prouidence ouer all As for th' Academikes who made the fowerth diuisioÌ„ or secte of Philosophers it is sufficient which I haue mentioned before that Socrates their fownder was causedto dye for his opinioÌ„ in this matter albeit it seeme that such as insued in that sect whose profession was to dispute and doubt of euerie thing came at length by their much iangling and disputing to beleeue hold nothiÌ„g Wherof Cicero hym self may be an example who in his bookes de Natura deoruÌ„ followeth so farre th' academical veyne of doubtful disputing to fro about the nature of Godes as he maye seeme and so dyd he to diuers Christians of the primatiue church to be verie irresolute whether there were any God or no. Albeit in th' ende he make shew to conclude very plainlie peremptorilie with the Stoikes All the fower sectes of Philosophers then who in their tymes bare the credit of learning and wisdome made profession of one God when they came to speake as they thought But if we asceÌ„de vp hygher to the dayes before these sectes beganne that is to Pythagoras Archytas TareÌ„tinê° before them agayne to Mercurius Trisinegistus that was the first parent of philosophie to th' Egyptians we shall fynde them so resolute and plaine in this pointe as no ChristiaÌ„ can be more Wherof he that desyreth to see innumerable examples as well of thes mens sainges as of other learned heathens of all ages lett hym reade but S. Cyrils first booke against Iulian th' apostata or Lactant us first and seconde bookes agaynst the Gentiles and he shall remaine satisfied This then is the Moral Philosophers first argument th' inclination of all people to beleeue a Godhead the instincte of nature to confesse it the force of mans coÌ„science to feare it the custome of all natioÌ„s to adore it And finallie the consent and ful agreemeÌ„t of all learned and wise men in applying this Godhead not to manie but to one onlie that made this world gouerneth the same Non hominibus non daemonibus non diu ipsis quos non Naturae ratione sed honoris causa Deos nominamus We doe not attribute th' appellation of true God sayeth Trismegistus ether vnto men or vnto diuells or vnto the multitude of other godes themselues For that we call the godes not in respect of their natures but for honours sake That is we call theÌ„ godes to honour theÌ„ for their famous acts not for that we thinke them in nature true godes Which Cicero confirmeth in thes wordes the life of man and common custome hath novv receaued to lifte vp to heauen by fame and good vvill such men as for their benefites are accompted excellent And herehence it cometh that Hercules Castor Pollux Aesculapius and Liber are novv become godes heauen almost is filled vvith mankynde The second argument of Moral Philosophie is devltimo fine summo hominis bono that is concerning the last ende
in the head and was warned in his sleepe not to proceede further in that worke after that sorte for that such manner of style was to base for so high matters as the scriptures conteined The other example was of one Theodectes a writer of tragaedies who tolde Aristaeus that once he attēpted to bring certaine matters out of the Iewes Bible into a pagan tragedie and that theruppō he was presentlie strikē blīd wherwith he being asto nished and falling to repentance for that he had donne and decisting from the enterprise as also Theopompus did they were both of them restored againe to their healthes And thus much did thes three Paganes confesse of the authoritie diuinitie and peculier sacred stile of our scriptures BVT NOVV further it insueth in order that after the subiect and phrase we should consider a litle the contentes of thes scriptures whiche will perhappes more clearlie direct vs to the vewe of their authour then any thing els that hytherto hath bene said And for our present purpose I will note onlie two special thinges conteined in the Bible The first st albe certaine high hiddē doctrines which are aboue the reach and capacitie of humane reason and consequētlie could neuer fall into mans braine to inuent thē As for example that all this wonderful frame of the world was created of nothing where as philosophie saith that of Nothing nothing can be made that Angels being created spirites were damned eternallie for their sinnes that Adam by disobedience in Paradise drew all his posteritie into th' obligation of that his synne and that the womas seed should deliuer vs from the same That God is one in substance and three in persons that the secōd of thes persons beig God should become man and die vpon a Crosse for mankinde that after hym the way to all felicitie honour should be by contempt suffering and dishonour Thes doctrines I say and many more conteined in the Bible being thinges aboue mans capacitie to deuise and nothing agreinge with humane reason most euidentlie doe declare that God was th' authour enditer of the scripturs for that by hym onlie and from no other thes highe and secret mysteries could be reueiled The second thing conteined in scriptures that could not proceede but from God alone are certaine propheties or fortellinges of thinges to come Wherin God hymself prouoketh th' Idoles of the Gentiles to make experience of their power in thes wordes Declare vnto vs vvhat shall insue hereafter thereby vve shall knovv that you are Godes in deed Which is to be vnderstoode if they could fortell particulerlie plainlie what was to come in thinges meerlie contingent or depending of mans will they should therby declare their power to be diuine For albeit thes Idoles of Gentiles as Apollo and other that gaue foorth Oracles which were nothing els in deed but certaine wicked spirites that tooke vpon them these names did some times happen vpon the truth and fortel thinges to come as also some Astrologers Southsayers and Magitians doe ether by forsight in the starres other elementes or by th' assistance of thes wicked spirites and deuils yet are the thinges which they pronosticate ether natural and not contingent so may be forseene fortolde in their causes as raine heate colde wīdes the like or els if they be meere accidental thes predictions of theirs are only coniectures and so most incertaine and subiecte to errours This testifieth Porphyrie the greate patron of Paganisme in a special booke of th' answers of his Godes wherin he sweareth that he hath gathered trulie without addition or detraction the Oracles that were most famous before his tyme with the false and vncertaine euent therof In consideration of which euent he setteth downe his iudgment of their power in predictions after this manner The Godes doe fortell some naturall thinges to come for that they doe obserue the order and coniunctiō of their natural causes But of thinges that are contingēt or doe depend of mans vvill they haue but coniectures only in that by their subtilitie and celeritic they preuent vs. But yet they often tymes doe lye and deceaue vs in both kyndes for that as natural thinges are variable so mans vvill is much more mutable Thus farre Porphyrie of the propheties of his Godes whereunto agreeth an other heathen of greate credit among the Graecians named Oenomaus who for that he had bene much delighted with Oracles more deceaued wrote a special booke in th' ende of their falshod and lies and yet sheweth that in manie thinges wherin they deceiued it was not easie to cōuince them of opē falshod for that they would inuolue their answers of purpose with such obscurities generalities equiuo cations and doubtefulnes as alwayes they would leaue them selues a corner wherin to saue their credites when th' euent should proue false As for example when Craesus that famous riche Monarche of Lidia cōsulted with Apollo whether he should make warre against the Persiās therby obtaine their Empire or no Apollo desirous of bloodshed as all wicked spirites are gaue his oracle in thes wordes for deceauing of Craesus If Craesus vvithout feare shal passe ouer Halys this was a riuer that laye betwene hym and Persia he shal bringe to confusion a greate riche kingdome Vpon whiche wordes Craesus passed ouer his armie in hope to get Persia but so one after he lost Lidia by euel vnderstanding of this doubteful prophetie This then is th' imbecilitie of both humane angelical power ī pronosticatig things to come which are mere cōtingēt In which kinde not withstanding seing that the scriptures haue manie and almost infinite propheties fort old manie yeares some tymes ages before they came to passe sett downe in plaine particuler and resolut speech at such tymes as there was nether cause to coniecture them nonprobabilitie that euer they should be true deliuered by simple and vnlearned persons that could forsee nothing by skill or arte and yet that all thes by their euentes haue proued most true and neuer anie one iote in the same haue fayled this I say alone doth conuince most apparentlie all proofes and reasons and other argumentes laid a syde that thes scriptures are of God and of his eternal and infallible spirite And therfore of thes propheties will I alleage in this place some few examples Abraham the first father and special Patriarche of the Iewes had manie propheties and predictions made vnto hym as of his issue when he had yet none nor euer lyke to haue of his inheritinge the land of Canaan and the lyke But this which followeth is wōderfull of his posterities discent into Egipt of their tyme of seruitude and manner of deliuerauce thēce the same being fortolde more thē fower hundreth yeares before it was fulfilled at that tyme whē no likelihode therof ī the world appeared The wordes are thes
Knovv thou before hande that thy issue shal be a straunger in a forraine lande and they shal subiect them to seruitude and shall asstict them for fovver hundred yeares but yet I vvill iudge the nation vnto vvhome they haue bene slaues and ester that they shal departe thence vvith greate riches This is the prophetie and how exactelie it was afterwarde fulfilled by the ruine of the Egytians and deliuerance of the Israelites euen at that tyme which is here appointed not onelie the booke of Exodus doth declare wher the whole storie is layed downe at large but also the cōsent of heathen wryters as before hath bene touched And it is speciallie to be noted that this prophetie was so cōmon and well knowen amōg all Iewes from Abrahams tyme downe vnto Moyses and so deliuered by tradition frō fathers to their children as it was the onelie comfort and staye not onlie of all that people in their seruitude of Egypt but also of Moyses and others that gouerned the people afterwardes for fortie yeares together in the deserte was the onelie meane in deede wherby to pacifie them in their distresses and miseries and therfore Moyses in euerie exhortation almost maketh mention of this promisse and prophetie as of a thing well knowen vnto them all and not deuised or inuēted by hym selfe or anie other Longe after this Iacob that was Abrahams nepheue being in Egipt making his testament said of his sowerth sonne Iuda Iuda thie brothers shal praise thee and the childrē of thie father shal bovve vnto the c. the Scepter shal not be taken from Iuda vntil he come that is to be sent and he shal be the expectation of nations Which later parte of the prophetie all Hebrewes doe expounde that it was meant of the comming of Messias which was fulfilled almost two thousand yeares after at the coming of Christ as shal be shewed in an other special chapter For at that tyme kinge Herod 2 straūger putt owt quite the line of Iuda from the gouernment of Iurie But for the first parte touching Iudas scepter it is wonderfull to consider the circumstances of this prophetie For first when it was spokē and vttered by Iacob there was no probabilitie of anie Scepter at all to be amōg the Iewes for that the Israelites or sōnes of Iacob at that daye were poore and few in nūber and neuer like to be a distincte nation of themselues or to depart foorth of Egypt againe And secondlie if anie such thinge should come to passe as they might be a people and haue a scepter or gouernmēt of their owne yet was it not lyklie that Iuda and his posteritie should possesse the same for that he had three elder brothers to witt Ruben Simeō and Leuie who in all likelihode were to goe before hym And thirdlie when Moyses recorded and putt in wryting this prophetie whiche was diuers hundreth yeares after Iacob had spoken it it was muche lesse likelie that euer it should be true for that Moyses then present in gouernmēt was of the tribe of Leuie Iosue designed by Godfor his successour was of the tribe of Ephrai and not of Iuda Which maketh greatelie for the certaintie of this record For that it is most apparent that Moyses would neuer haue putt suche a prophetie in writing to the disgrace of his owne tribe and to the preiudice and offence of Rubē Simeon Ephraim and other tribes nether would they euer haue suffred such a derogation but that it was euident to them by tradition that their Grandsire Iacob had spoken it albeit then presentelie there was no greate likelihode that euer after it should come to be fulfilled And this was for the tyme of Moyses but yet consider further that from Moyses to Samuel that was last of all the Iudges there passed fower hūdreth years more yet was there no apparēce of fulfillinge this prophetie in Israel for that the tribe of Iuda was not established in gouernmēt At lengthe they came to haue kinges to rule then was there chosen one Saul to that place not of the tribe of Iuda but of Beniamin he indued with diuers children to succede hym And who would then haue thought that this prophetie could euer haue bene fulfilled but yet for that it was gods worde it must needes take place and therfore when no man thought therof there was a poore shepheard chosen owt of the tribe of Iuda to be kinge the regiment scepter so established in his posteritie that albeit manie of his descendentes offended God more greeuouslie then euer Saul did who was putt out before and albeit ten tribes at once brake from Iuda and neuer returned to obedience againe but conspired with the Gentiles and other enimies of euerie syde to extinguishe the said kingdome and regiment of Iuda yet for the fulfilling of this prophetie the gouernmēt of Iuda held owt still for more then a thowsand and two hundred yeares together vntill Herodes tyme as I haue said Which is more then anie one familie in the world besides can shew for his nobilitie or continuance in gouernment The same Iacob when he came to blesse his litle nepheues Manasses and Ephraim that were Iosephs children though hym self were now dimme of sight and could not well discerne them yet dyd he putt his right hande vpon the head of the youger and his left hand vpon the elder and that of purpose as it proued afterwarde For when Ioseph their father misliked the placing of their Grād-fathers hādes would haue remoued the right hande fró Ephraim and haue placed it vpon the head of Manasses that was the elder Iacob would not suffer hym but answered I knovv my Jonne I knovv that Manasses is the elder be shall be multiplied into manie people but yet his yonger brother shal be greater then be Which afterward was fulfilled for that Ephraim was alwayes the greater and strōger tribe and in fine became the head of the kyngdome of Israel or of the ten tribes wherof there was no suspition or likelihode when Iacob spake this or when Moyses recorded it And how then came Iacob to forsee this so manie hundred yeares before as also to forsee and fortell the particuler places of his childrens habitations in the lande of promisse as Zabulon at the sea side Aser in the fertile pastures and other the like fower hundred yeares and more Wherhence had he this I say to fortell what lottes so longe after should appointe but onelie from God who gouerned their lottes The like might be asked concerninge Moyses who before his death in the desert deuided out the lande of Canaan to euerie tribe euē as though he had bene in possession therof as afterwarde it fell out by casting of lottes as in the booke of Iosue it doth appeare And could any humane witt or science thinke you forsee
could gather their forsight of thinges by Astronomie or Astrologie that is by contemplation of the starres as some fond Gentiles did pretēde though Ptolomie denye that such thinges can be forrolde but only by inspiratiō frō God nether yet were they so sharpe witted as to attaine to prophetie by stronge imaginations as most vainlie Auerroes and his followers hold that some man may nor finallie were they so delicatelie fed as by exacte dyet and rules of Alchymie to come to prophetie as Alchymists dreame that a man may doe and that Apollonius Thyanaeus did who by Stellified meates as they speake came to be Stellified hym self and so by helpe of his glasse called Alchymusi to fortell some matters and affaires to come Our prophetes I say knew none of thes phantasticall deuises being for the most parte poore simple vnlearned men as in particuler is recorded that Dauid was a shepheard Amos was a keeper of Oxen yea often tymes they were women as Marie the sister of Aaron called in scripture by the name of Prophetesse Debora the wife of Lapidoth Anna the mother of Samuel Elizabeth the mother of Iohn Baptist Anna the daughter of Phanuel and finallie the most holy and blessed virgine Marie with the daughters of philippe and many such other both in the olde and new testamēt who prophetied stranglie nor could possiblie receyue suche forknowledge of thinges to come but only from the spirite of God and by inspiration of the Holie Ghost which is a manifest demonstratiō of th' excellencie of Holie write and of the certaintie conteined therin AND NOVV albeit this might seeme sufficient in the iudgement and consciēce of euerie reasonable man as the Iew supposeth to proue that the scriptures be onlie from God and cōsequentlie by thē that there is a God yet hath he one reason more to confirme their sinceritie which I will alleage in this place and therwith make an ende His reason is that although thes Holie writinges whiche proceede of Gods spirite doe not take their testimonie or confirmation from mā yet for more euidencie of the truth God hath so prouided that all the principall and most straunge and wonderful thinges recompted in scripture should be reported also and confirmed by insidels Pagās Gentiles and heathē writers them selues albeit in some poynctes they dyffer from the scripture in the manner of their narration for that they adioine superstitions therunto Which maketh the more for approbation of the thinges for that hereby it appeareth they tooke not their stories directelie from the Bible but by tradition and most auncient antiquities of their owne First then he sheweth that the creation of the world which is the maruaile of all maruailes with the infusiō of mans soule from God is both graunted and agreed vpon by all those heathen Philosophers whiche I haue cited before albeit the particularities be not so sett downe by them as they are in the scriptures by all other that doe sce in reason that of necessity their must be yelded some Creator of thes thinges Next to this the flud of Noe is mentioned by diuers most auncient heathē writers as by Berosus Chaldaeus Ieronymus Egyptius Nicolaus Damascenus Abydenus and others according as both Iosephus and Eusebius doe proue And in Bresile and other countries discouered in our age where neuer teachers were knowen to be before they talke of a certaine drownig of the world whiche in tymes past happened and doe say that this was left vnto them by tradition from tyme out of minde by the first inhabitantes of those places Of the longe life of the first Patriarches according as the scripture reporteth it not onlie the former authours but also Manethus that gathered the historie of the Egyptiās Molus Hestiaeus that wrote the actes of the Phaenicians Hesiedus Hecataeus Abderida Helanicus Acusilaus Ephorus doe testifie that thes first inhabitantes of the world liued commonly a thousand yeares a peece and they alleage the reason therof to be both for the multiplication of people and for bringing all sciences to perfectiō especially Astronomie and Astrologie which as they write could not be brought to sufficient perfection by anie one mā that had liued lesse then 600. yeares in which space the greate yeare as they call it returneth aboute Of the Tower of Babylon and of the confusion of tongues at the same Eusebius citeth the testimonies at large both of Abydenus that liued about king Alexanders time and of Sibylla as also the wordes of Hestiaeus concerning the lande of Sennaar where it was builded And thes Gentiles doe shew by reason that if there had not bene some such miracle in the diuision of tongues no doubt but that all tongues being deriued of one as all mē are of one father the same tongues would haue retained the self same rootes and principles as in all dialectes or deriuations of tongues we see that it cōmeth to passe But now saye they in manie tongues at this day we see that there is no likelihode or affinitie among them but all different th' one from th' other and therby it appeareth that they were made diuers and distincte euen from the beginning Of Abraham and his affaires I haue alleaged some heathen writers before as Berosus Hecataeus and Nicolaus Damascenus But of all other Alexander Polyhist or alleageth Eupolemus most at large of Abrahams being in Egypt and of his teaching them Astronomie there of his fight and victorie in the behalf of Lot of his entertainement by king Melchisadech of his wife sister Sara of other his doinges especiallie of the sacrifice of his sonne Isaac To whome agreeth Melo in his bookes writen against the Iewes and Artabanus And of the straunge lake wherinto Sodoma Gomorra were turned by their destruction called mare mortuum the dead sea wherin nothig can liue both Galen Pausanias Solinus Tacitus Strabo doe testifie and shew the particuler wonders therof From Abraham downe to Moyses writeth verie particulerly the fornamed Alexander albeit he mingle some tymes certaine fables wherby appeareth that he tooke his storie not owt of the Bible wholie And he alleageth one Leodemus who as he sayeth liued with Moyses and wrote the same self thinges that Moyses did so that thes writers agree almost in all thinges touching Isaac Iacob Ioseph and all their affaires euen vnto Moyses and with thes doe concurre also Theodotus a most auncient Poet Artabanus and Philon Gentiles Aristaeus in like maner aboute Aristotles time wrote a booke of Iob. Of Moyses and his actes not onelie the fornamed especiallie Artabanus in his booke of the Iewes doe make mention at large but manie other also as namelie Eupolemus out of whom Polyhistor reciteth verie longe narrations of the wonderful and stupēdious thinges donne by Moyses in Egipt for which he sayeth that in his time
he was worshipped as a God in that countrie and called by many Mercurius And that the Ethiopians learned circuncisioÌ„ of him which afterward alwayes they retained and so doe vntill this day And as for his miracles donne in Egypt his leading the people thence by the reade sea his liuing with them fortie yeares in the desert the heathen writers agree in al things with the scriptures sauing onely that they recoÌ„pt diuers things to the praise of Moyses which he hath not writen of him self adding also his description to witt that he was a longe taule man with a yeolowe bearde and longe heare Wherwith also accordeth Numenius Pythagoricus touching the actes of Moyses whose life he sayeth that he had reade in the auncientest recordes that were to be had But the fornamed Eupolemus goeth yet forwarde pursueth the storie of Iosue of the Iudges of Saul Dauid of SalomoÌ„ eueÌ„ vnto the building of the temple which he describeth at large with the particuler letters writeÌ„ about thatmatter the king of Tyrus which Iosephus sayeth were in his dayes kepte in the recordes of the TyriÌ„aÌ„s And with Eupolemê° agree Polyhister Hecataeus Abderita that liued serued iÌ„ warre with king AlexaÌ„der the great and they make mention amongest other thiÌ„ges of the inestimable riches of SalomoÌ„ and of the treasures which he did hyde and burie according to the fascion of that tyme in the sepulcher of his father Dauid which to be no fable though not mentioned by the scripture Iosephê° well proueth for that Hircanus the highe Priest and kinge of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not manie yeares before Christs natiuitie to redeeme hym self and the cittie and to pay for his peace opened the said sepulcher of Dauid and fecht out of one parte therof three thousand Talentes in redy monie which amounte to six hundred thousand powndes Englishe if we accompt the talentes but at the least size of talentum Haebraicum And as for the thinges which ensued after Salomon as the diuision of the tribes among them selues and their diuers warres afflictions and transmigrations into other coÌ„tries manie heathen writers doe mention and recorde them and among other Herodotus and Diodorus Sieulus And the fornamed Alexander Polyhistor talking of the captiuitie of Babylon sayeth that Ieremie a Prophet tolde Ioachim his kinge what would befall hym and that Nabuchodonosor hearinge therof was moued therby to besiege IerusaleÌ„ Of the flight of Senacharib from the siege of Ierusalem how he was killed at his returne home by his owne childreÌ„ in the temple according to the prophetie of Esay and storie of the booke of kinges for that he had blasphemed the Lord God of Israel Herodotus witnesseth and that after his death he had a Statua or image of metal erected in his memorie with this inscription in greeke He that beboldeth me lett hym learne to be godlie Conferre Xenophon also in his seuenth booke de Cyropaedia and you shall see hym agree with Daniel in his narrations of Babylon And finallie I will conclude with Iosephus the learned Iewe that wrote imediatelie after Christs ascension and protesteth that the publique writinges of the Syriaus Chaldaeans Phenicians and innumerable hystories of the Graecians are sufficieÌ„t to testifie the antiquitie truth authoritie and certaintie of holie scriptures if there were no other proofe in the world besides The coÌ„clusion of the chapter vvith th' applicatioÌ„ Sect. 4. THus farre haue I treatede of the wayes and meanes which haue bene left to the world from the beginninge therby to know vnderstande their Maker In treating which point I haue stayed my self the longer for that it is the grouÌ„d foundatioÌ„ of all that is or maye be said hereafter It is the first final chiefest principle of all our eternal saluation or damnatioÌ„ and of the total weale or woe that must befail vs possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath bene shewed by all reason and proofe both diuine and humane and that the matter be so testified and proclamed vnto vs by all the creatures of heauen and earth and by the mouth and writing of our Creator hymself as no ignorance or blindnes can excuse the same no slouthfulnes dissemble it no wickednes denie it what remaineth then but to consider with our selues what seruice this God requireth at our hádes what gratitude what duetie what honour for our creation to th' eÌ„de that as we haue proued hym a most bountiful Creator so we may fynde hym a propitious iudge munificent rewarder For it is not probable that his diuine maiestie which hath appointed euerie other creature to some action for his owne glorie as hathe bene declared at large before should leaue mankinde onelie whiche is the worthiest of all the rest without obligation to his seruice In which one pointe not withstanding though neuer so cleare such is the fondnesse of our corrupt nature without gods holie grace fayled thos auncient wise men of the world of whom S. Paul speaketh so much in his epistle to the Romans taking compassion of their case and callinge them fooles and all their great learniÌ„ge philosophie meere fondnesse for that vvheras by the meanes before mentioned they came to knovv God they did not seeke to glorifie hym as appertained vnto God not yet did render hym due thankes but vanished avvaye in their cogitations c. That is they tooke no profitt by this knowledge of theirs but applied their cogitations vpon the vanities of this worlde more then vpon the honour and seruice of this their God For whiche cause S. Paul adioyneth presentelie in the same place that forso much as they did thus did not shew foorthe by their lyfe and workes that they had the knowledge of God in deede God deliuered them ouer to a reprobate sense and suffered them to fall into horrible synnes which S. Paul doth name and detest in all that chapter and finallie concludeth that their euerlasting perdition ensued principallie vpon this one pointe that wheras they knevv the iustice of God by all the wayes and argumeÌ„tes that before haue bene declared yet would they not vnderstand saith he that death was due to all such which liued in wickednes as they did And the same Apostle vpon consideration of thes matters wherin he standeth long for th' importance therof pronounceth in sine this general sentence with great asseueration and vehemencie of spirit that the vvrath of God is reucaled from heaueÌ„ vpon al impietie and iniustice of thos men vvho holde the knovvledge of God in vnrighteousnes that is who beig indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as he saidbefore doe consume their dayes in vanitie not makiÌ„g accompt of the seruice which they doe owe to that God for their Creation and
that they tooke litle pleasure in the wayes they had walked not withstanding they were esteemed most prosperous and happie by men of this world Iosephus the Iewe recompteth two very rare examples of humane felicitie in Herode the first and Agrippa his Cosine wherof th' one by Antonie the Triumuir and th' other by Caligula th' Emperour both of them being otherwise but priuate gentilmen and in great pouertie and miserie when they fled to Rome were exalted vpon the suddaine to vnexpected great fortune and made riche Monarches and glorious Potentates They were indued at seueral tymes with the kingdome and crowne of Iurie that in such ample sorte as neuer any of that Nation after them had the like For which cause they are called in the Hebrue storie for distinctions sake Herode the Great and Agrippa the Great They ruled and commaunded all in their dayes they wanted nether siluer nor gold nor pleasures nor pastimes nor friendes nor flatterers And besides all thes gyftes of fortune they abounded also in ornamentes and excellencie of bodie and witte And all this was increased and made the more admirable by reason of their base low estate before in respect wherof their present fortune was esteemed for a perfect paterne of most absolute felicitie This they enioyed for a certaine space and to assure thē selues of the continuāce they bent all their cares cogitations and studdies to please the humours of the Roman Emperours as their Gods and authours of all their prosperitie and felicitie vpō earth In respect of whose fauours as Iosephus noteth they cared litle to violate their owne religiō of the Iewes or anie thing els that was most Sacred And this forsooth was esteemed of manie a most wise politique prosperous and happie course But what was th' ende and consummation of this their rase First Herode fell sicke of such an incurable and lothesome desease and was tormented in the same with so manie terrours and horrible accusations of his conscience as he pronounced hym self to be the most miserable afflicted creature that euer liued and so calling one daye for a knife to pare an aple would nedes haue mundered hym self with the same if his arme had not bene stayed by them that stoode by And for Agrippa Iosephus reporteth how that vpon a certaine daye which he kept festiual in Caesarea for the honour of Claudius the Roman Emperour when he was in his most extreme pompe and ioylitie in the middest of all his Peeres Nobles and Damosels cōming foorth at an hower appointed all glittering in golde siluer to make an oration vnto the people his voice gesture countenāce and apparel so pleased as the said people began to crie being sollicited ther vnto by some flaterours that it vvas the voyce of God and not of man wherin Agrippa taking pleasure and delectation was stoocken presentlie from heauen with a moste horrible putrifaction of all his bodie wherof he died repeating onlie to his friendes thes wordes in the middest of his tormētes Behold ye mee that doe sente to you a God hovv miserablie I am Inforced to departe from you all Now then would I demaunde of thes two so fortunate men who laying a side all care of God and religion did follow the prefermentes of this world so freshelie and obtained the same so luckelie how they liked of this their course and rase in th' ende Trulie I doubt not but if they were here to answer for them selues they would assure vs that one hower bestowed in the seruice of God and of their saluation would more haue comforted them at that last instant then all their labours toiles which they tooke in their liues for pleasing of Emperours and gathering the grace and good likinge of mortal men Vse then ô Christian vse this experience to thy commoditie vse it to thy instructiō vse it to thy forwarning That which they are now thou shalt be shortlie and of all follies it is the greatest not to profite or flee daungers by th' exāple of others The difference betwene a wise mā and a foole is that th' one prouideth for a mischiefe while tyme serueth th' other would doe whē it is to late If thou mightest feele now the state and case wherin thy poore hart shal be at the last daye for neglecting the thing that of all other it should haue studdied thought vpō most thou wouldest take frō thy meate sleepe and other necessaries to repaire that is past Hytherto thou hast time to refourme thy course if thou please which is no small benefite if all were knowen For in this sense no doubt is it most true which the wise man saith that better it is to be a lyuing dogge then a dead Lyō For that while the daye tyme of this life indureth all thinges amisse may easelie be amēded But the dreadful night of death will ouertake thee shortlie then shall there be no more space of reformation Oh that men would be wise and forsee thinges to come sayeth one prophet The greatest wisdome ī the world deare brother is to looke and attēde to our owne saluation For as the scripture sayeth most trulie he is a vviseman in deede that is vvise to his ovvne soule And of this wisdome it is writen in the verie same booke as spoken by her self In mee is the grace of all life and truth and in mee is the hope of all life and vertue In moral actions and humane wisdome we see that the first and chyefest circumstance is to regarde well and consider the ende And how thē doe we omit the same in this greate affaire of the kingdome of heauen If our ende be heauē what meane we so much to affect our selues to earth if our ende be God whie seeke we so greedilie the worldlie fauour of men if our ende be the saluation and eternitie of our soule why doe we follow vanities and temporalities of this life vvhie spende ye your monie and not in breade sayeth God by Esay vvhie bestovve ye your labour i thinges that vvill not yeld you savuritie If our inheritance be that we should reigne as kinges whie putt we our selues in suche slauerie of creatures if our birth allow vs to feede of bread in our fathers howse whie delighte we in huskes prouyded for the swine But alas we may saye with the wise man in scripture Fascinatio nugacitatis obscurat bona The bewitching of worldlie trifles doth obscure and hyde from vs the things that are good behouesull for our soules ô most daungerous inchantement But what shall this excuse vs no trulie for the same spirite of God hath left recorded Populus non intelligens vapulabit The people that vnderstādeth not shal be beaten for it And an other prophet to the same effect pronounceth This people is not vvise and therefore he that made them shall not pardon them neither
Iuda as no one iote of gouernment dignitie or principallitie remained therin And when he had donne all this then was Iesus of the same house and line borne in Bethleē the proper Cittie of Dauid which Dauid was the founder and first authour of Regalitie in Iuda Now then consider the prophetie of Iacob concerning the particuler tyme of Christes appearāce almost two thousand years before thes thinges fell out Come hyther my childrē said he that I may tell you the thinges vvhich are to happē in the later dayes c. The scepter shall not be taken from Iuda untill he come vvho is to be sent and he shall be th' expectation of Nations Which prophetie that it was fulfilled now at Christes Natiuitie when Herod had extinguished all gouernment in Iuda no man can denie that will acknowledge the thinges sett downe before which are recorded by writers both of that tyme and of the Iuishe Nation and religion And that it neuer was fulfilled from Dauids dayes who began the gouernment to the house of Iuda vntil this time appeareth plainlie by all histories and recordes both Diuine and Prophane For that frō Dauid who was the first kinge vnto Zedechias that was the last and died in the Captiuitie of Babylon the Scripture sheweth how all kinges descended of the house of Iuda And during the tyme of the captiuitie in Babylon which was 70 yeares the Iewes were alwayes permitted to chuse to them selues a gouernour of the house of Iuda whom they called RESCHGALVTA And after their deliuerie from Babylon Zorobabel was their Captaine of the same tribe and so others after hym vntill ye come to the Machabies who were both Captaines priests for that they were by the mothers side of the tribe of Iuda by the fathers side of the tribe of Leui as Rabbi kimhi holdeth And from thes men downe to Hyrcanus and Aristobulus whom Herod slew there continued stil the same line as Iosephus declareth So that by this prophetie it is euident that Iesus was borne at the propper tyme appointed for the Messias whē there was neither king nor Captaine nor highe prieste nor Councelour nor anie one gouernour of the house and tribe of Iuda left in Iurie An other prophetie ther is no lesse euident then the former wherin it is affirmed that the Messias shall come before the secōd Temple of Ierusalem that was builded by Zorobabel after the Iewes returne from their captiuitie in Babylon should be destroyed by the Romans For better vnderstanding wherof it is to be noted that the Temple of Ierusalem was builded twise first by Salomon which lasted about 442. yeares and then it was burned and destroyed by Nabuchodonosor kinge of Babylon Wherfore aboute seuētie yeares after it was builded againe by Zorobabel who reduced the Iewes frō Babylon and so it continued vntill it was destroyed the second tyme by Titus sonne to Ve pasian the Roman Emperour about fortie yeares after Christs Ascension At what tyme it had lasted from Zorobabel almost six hundred yeares And from Salomon aboue a thousande And as in tyme of the second building the people of Israel were poore and much afflicted in respecte of their late longe banishement though much assisted to this worke by the liberalitie and munificēcie of Darius kinge of Babylon so was the building and workeman hippe of this seconde temple nothing comparable for excellēcie to the first building of Salomō when the Iewes were in the flower of their glorie and riches This testifieth Aggaeus the Prophet who was one of the builders and he testified the same to Zorobabel and to the rest of thos that were with hym by Gods owne appointement in thes wordes The vvorde of God vvas made to Aggeus the Prophet Tell Zorobabel the sonne of Salathiel Captaine of Juda and Iesus the sonne of Iosedec highe prieste and the rest of the people VVho is there leste of you that savv this temple in his first glorie before our transinigration vvhat say you to this vvhich Novv vve see is it not in our eyes as though it vvere not at all that is is it not as though it were a thinge of nothing in cōparison of the former temple which Salomon builded Thus said Aggaeus by Gods commissiō of the material building of this second Temple And yet to comfort the Iewes withall he was commaunded presentelie in the sane chapter to say thus Comfort thie self Zorobabel and comfort thie self Iesu sonne of Iosedec high priest and comfort your selues all ye people of the earth saith the Lord God of hostes doe ye the thinges vvhich I couenanted vvith you vvhen ye came foorth of the land of Egypt and feare not for that my spirit shall be among you Thus sayeth the Lord of hostes a litle time yet remaineth vvhen I vvill moue both heauen and earth both sea and lande vvith all countries in the vvorld And then shall come the DESIRED OF ALL NATIONS and I will fill this hovvse or temple vvith glorie sayeth the Lord of hostes Siluer is mine and gold is mine sayeth the Lord of hostes great shal be the glorie of this ast hovvse or temple more then of the first sayeth the Lord God of hostes Hytherto are the wordes of God by Aggaeus and the often repetition of the Lord God of hostes is to signifie the certaintie great weight of the matter promissed Now consider then that wher as God had said immediatelie before that this second temple was nothing in respect of the first for pompe and riches of the material building which the olde men in the booke of Esdras did testifie by their weeping when then they saw this seconde remembred the first yet now God saith that Gold and seluer is his ovvne as though he made no accompt of th' abundāce therof in the former temple or of the want of the same in this and that not withstanding the pouertie of this second building yet shall it be filled and replenished vvith glorie and that in such sorte as it shall farre passe in glorie the former and that shall bee as both here is expressed and other where most plainlie by the comming of Christ into the second temple which shal be a greater dignitie then anie dignitie what soeuer was found in the first building of Salomons temple Concerning which point it is to be cōsidered that the learned Iewes besides the material difference of building before mentioned doe note fiue thinges of great importance to haue bene wanting in the seconde temple which were in the first To witt the fire sent from heauen to burne the Holocaustes The glorie of God or Angels appearing among the images of Cherubins that stoode in the temple The manifeste inspiration of Gods spirit vpon Prophetes for that prophetie fayled in the second temple The presence of the Arcke And last of all the Vrim and Thumim All which great wantes and differences not
him self and the rest most euident to all the worlde as dōne in publique before infinite witnesses Neither is it possible they could be forged for that as in the like I haue noted before it had bene most easye to haue refelled them and therby to haue discredited the whole proceedings of Christian religion in thos first beginnings As for example if the miracle of Peters deliuery forth of the handes and prison of Herod Agrippa had any way bene to be touched with falsehood how many would ther haue bene of Herodes Officiers Courtiars seruantes or friends that for defence of their Princes honour so deeply tainted by this narratiō of S. Luke published not lōg after the thig was dōne how many I say would haue offred them selues to refuce and disgrace the writer therof hauing so pregnant meanes by publike recorde to doe the same So againe wheras the same Luke reporteth of his owne knowledge that in a Citie of Macedonie named Philippi S. Paul Silas after many miracles dōne were whipped and put in prison with a diligēt guarde in the lowest prison of al their feete locked fast in stockes of tymber and that at midnight when Paul and Silas beganne to pray the whole prison was shaken and all the dores throwen open as also the gyues not only of thos two but of al the other prisoners vpon a sudaine burst in sunder that therupon not only the Iayler cast him self at the feete of Paul but the Magistrates also who the daie before had caused them to be whipt came and asked them pardon and entreated them to depart from their Citie This storie I say if it had bene false ther needed no more for consutatiō therof but only to haue examined the whole Citie of Philippi which could haue testified the contrary And yet amongst so many aduersaries eager impugners of Christian religiō as Gods enemie stirred vp in the primatiue Church of all sortes and sectes of people no one euer appeared that durst attempt to take in hand the particuler improouing of thes or the like miracles but rather confessing the factes sought alwayes to discredite them by other sinister calumniations namely and commonlie that they were wrought by the deceits and sleights of art magike Thus said the Iewes of the miracles of Iesus and so said Iulian th' Apostata of the wonderful straunge thinges done by S. Peter and S. Paul affirming them to haue bene the most expert in Magike of any that euer liued and that Christ wrote a special booke of that profession and dedicated the same to Peter and Paul wher as notwithstanding it is most euident that Paul was a persecutour diuers yeares after Christ departed One Hierocles also wrote a booke wherin he feigneth Appolonius Tyanaeus to haue done the like miracles by Magicke which Christ and his Apostles did by diuine power And finally it is a general opinion that both Nero and Iulian gaue them selues so extremely to the studie of that vaine science as no men euer did the like vpon emulation onely of the miracles done in Rome by Peter and Paul when Nero liued and by other Saintes disciples in the time of Iulian. But what was the ende Plinie that was a Pagane writeth thus of Nero that as no man euer laboured more then he in that science so no man euer left a more certaine testimonie of the maruailous exceeding vanitie therof The like in effect writeth Zosimus of Iulian albeit him self a malitious heathen And if it were not writen yet their seueral extraordinarie calamities and most miserable deathes which by al their Magike they could not forsee doth sufficiently testifie the same vnto vs especially the last words of Iulian Vicisti Galilae vicisti Thou hast woune ô Galilaean thou hast gotten the victorie Acknowleging therby as well the truth of Christs miracles and of his folowers as also the vanitie follie and madnes of his owne endeuours Thus then went foreward Christs Apostles and preached him euery wher throughout the world Domino cooperate sermonem confirmante sequentibus signis that is as S. Marke affirmeth Our Lord Iesus working with them confirming their preaching by signes miracles In respect of which benigne assistance of Iesus in their actions S. Luke saieth further they dealt most confidently in our Lord his vvord of grace giuing testimonie to their doinges and shevving forth signes and most prodigious vvonders hy their handes No pers cution no terrour no threats of enemies no difficultie or daunger that might occurre could staie them from their course of setting foorth Christs name and glorie And they were so assured of the truth by the inward illuminations which they had and by this certaine testimonie of Gods fauour and assistance in doing miracles as one of thē writeth thus That vvhich vve haue eard vvhich vve haue sene vvith our eyes vvhich vve haue beheld vvhich our handes haue handled of the vvorde of lise that vve doe testesie and announce vnto you And an other who had bene a greeuous persecutour and was cōuerted without conference with any Christian in the world said of Iesus Christ that vvas dead and resen againe that 〈◊〉 〈◊〉 bulatiō nor distresse nor sainine nor beggarie nor dāger nor persecutiō nor dint of svvorde could daunt him from the seruice of 〈◊〉 a maister And in another place he saith that he esteemed all thing of this world wherin a man might glorie to be as 〈◊〉 dunge and detrimentes in respect of the eminent knowledge that is his worde of his Lord Iesus Christ. In which verie name he tooke so exceedig great delight as in a few Epistels which he left writē he is obserued to haue vsed this sentence Dominus noster Iesus Christus aboue two hundred tymes Neither endured this in thes Apostles for a time onlie but all their liues which as they spent with alacritie in the seruice of Iesus so inthe ende they gaue vp the same most cherefully to what soeuer death presented it self for cōformation sealing of their former doctrine neuerso ful of cōfidence courage and consolatiō as at that houre nor euer so boldly denouncing their Maister or talking so ioyfully of rewardes Crounes c Kigdomes as at the verie last instant and vpshot of their wordly combat This thé declareth most manifestly that the actions of thes men proceeded not of humane spirit nor could be perfourmed by the power of má But by the diuine force and supernatural assistance of their Lord and God whom they confessed AND THVS MVCHE in brauitie of Christs Apostles Ther ensue his Euangelistes that is such men as haue lefte vnto vs writen his birth life doctrine death Wherin is to be noted that lesus being God tooke a different way from the custome of man in deliuering vnto vs his lawes and preceptes For that men who haue bene law-makers vnto the worlde knew no surer way
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemēt loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentiō in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratiōs to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed thē selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exāples recorded in many graue aunciēt writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie māner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto thē to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissiō of the good Angels they seazed vpō him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which Christiā faith doth teach the thē doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend euē thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momēt the last stroke of death to be gyuen vnto the. Tel me in this instāt what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderūt diuitie in die vltionis riches wil profit nothing in the day of Gods reuēge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembrāce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil
vnde pendet aeternitas This life is the momēt wherof dependeth al eternitie of weal or woe hereafter If it be but a moment deare brother and yet a moment of so great consequence and importance how is it passed ouer by earthelie men with so litle care and cogitation what reason may be alleaged of this so dangerous a negligence what cause may be assigned of so extreme a follie Al the creatures of earth heauen and hel euen from the very first to the last if thou examine them al may be argumentes and motiues vnto thee to leaue this perilous course wherin thou art al are or may be bookes lessons and sermōs vnto thee preaching and protesting some by their punishment some by their glorie some by their beautie and al by their creation that thou oughtest without delay to make resolution of an other kinde of life and that al is vanitie al is folie al is iniquitie al is miserie besides the onelie seruice of thie Lord and maker And so with this wil I make here an ende of this first part reseruing some other things to be spoken in the second for remouing of such impedimēts as our spiritual aduersarie is wont to cast against this good worke of Resolution as against the first step and degree of our saluation Our Lord God Sauiour Iesus Christ who was content to paye his own pretious blood for the purchasing of this noble inheritance of his kingdome vnto vs geue vs his holy grace to esteeme of it as the great weight of the matter requireth and not by negligence to loose our title and portion therin The end of the first part containing motiues to resolution THE SECOND PARTE WHICH TREATETH OF THE LETTES and impedimentes that hinder resolution THE PREFACE IN the former parte of this booke gentle reader ther haue bene layed doune sundry reasons and considerations wherby to stirre vp men to the firme resolution of seruing God which might be sufficient no doubt to that effect the nature of vertue being also cōsidered which of her self draweth reasonable men to loue and admiration of her were not the subtiltie of our spiritual enimie very greate and dangerous in this behalfe and his indeuours most diligent against our purpose For so it fareth that when he seeth by the former reasons and demonstrations alleaged that the iudgement of man is conuinced in the pointes which are treated and that it can no longer resist or deny but that the onlie true wisdome were in deed to breake of from the vanities and sinful life of this world and to be-take our selues to the gainful 〈◊〉 mightie God then this infernal foe 〈◊〉 able further to delude our iudgemente 〈◊〉 blynd our vnderstandings imployeth him self by al meanes possible for retaining of his pray to stay our wil from yelding consent vnto our iudgement all eaging for his dissuation either the difficultie of obtaining pardon or the paines and hardnes of vertuous life or the losse of worldlie honour and earthlie commodities or some other such like fraude or trifle wherby to let and hinder our resolution or at least wise to prolonge it so farre forth as he may be in hope that we shal neuer make it afterwards to our gaine or comfort For preuenting of which malitious and most perilous indeuour of our ghostelie aduersarie this second parte is adioined conteining the cheefe and principal impedimentes that vsuallie doe rise against resolution the remooual and confutation of which lettes and impedimentes shal bring no smal light vnto the studious reader for the true vnderstanding both of his owne estate and of the deceptes and illusions vsed towards him by his enimie Read then this parte also deare Christian brother vvith no lesse diligence then the former for that the profit therof shal be equal and thy contentement perhapes farre greater in respect of the varietie of matters handled therin and of the manifold comfortes which thy soule in perufing shal receaue therby OF THE FIRST IMPEDIMENT THAT IS WONT TO LET SINNERS from resolution VVhich is the mistrust and diffidence in Gods mercie through the multitude and grieuousnes of their offences CHAPT I. AMONG al other gricuous and most perilous cogitatiōs which in this world are accustomed to offer them selues to a mind entangled and lode with great sinnes this vsually is the first thorough the nature of sinne it self and craftie suggestion of our ghostly enemie to fal into distrust and despaire of Gods mercie Such was the cogitation of most vnhappie Cain one of the first inhabitantes of mankind vpon earth who after the murther of his owne only brother and other sinnes by him committed brust furth into that horrible and desperate speech so greatly offensiue to his Lord and Maker mine iniquitie is greater then that I may hope for pardon Such was in like maner the desperate conceit of wicked Iudas one of the first of them that were chosen to the peculiar seruice of our Redeemer who feeling his conscience oppressed with manifold enormous iniquities and most of al with the prodition of his owne Lord maister tooke no other ware of amendment or redresse but to destroie him self both in bodie and soule adioining only thos words ful of miserable distrust and desperation I haue sinned in betraying the innocent and iust blood By which wordes and most wreched ende he more grieuouslie offended and iniuried his most louing merciful Saueour then by al his former iniquities committed against him This then most louing brother is the first and greatest rocke wherat a sinful soule ouerburdened with the charge of her owne iniquities and tossed in the waues of dredful cogitations by the blastes and stormes of Gods threats against sinners doth commonlie make her shipwrake This is that most horrible depth and dungeon wher of the holie Scripture saieth The impious man vvhen he is come into the botome and prosonditie of his sinnes contemneth al. This is that remediles sore and incurable wound wherwith God him self charged Ierusalem when he said Insanabilis fractura tua Thy rupture is irremediable And the Prophet Michaeas considering the same people thorough the multitude of their wickednes to eneline now to despaire of Gods goodnes towards them brake forth into this most pitiful complaint for this vvil I vveepe and lament extremely I vvil strippe of my clothes and vvander naked I vvil rore like vnto Dragons and sound out my sorovve as Strutbious in the desert for that the vvound and maladie of my people is desperate This is that great and maine impediment that stoppeth the conduits of Gods holie grace from flowing into the soule of a sinful man This is the knif that cutteth in sunder al thos heauely blessed cordes wherwith our sweet Lord and Saneour endeuoureth to draw vnto repentance the hartes of sinners saing by his prophete I vvil pul them vnto me vvith the chaines of loue and charitie For by this meanes
svveet and merciful is our Lord and his miserations aboue al the rest of his mast vvonderful vvorkes Who wil maruail if the same prophet made a vowe that his euerlastīg song should be of the mercies of this his Lord and maker But yet this thing is made much more apparant by that which his deuine Maiestie did afterwardes to the same people in the daies of Ieremie the prophet aboue an hundreth yeares after this treatie in the time of Esaie at what time God being resolued to destroie them and their citie for their obduration in their sinnes when the hower of execution drewe neare his bowels of mercie were so touched with commiseratiō towardes them as he called to Ieremie and commaunded him once againe to goe vp to the temple gate wher al the people did passe in and out and ther with a loude voice to crie as foloweth Heare yee the word of God ò al you of Iuda that doe passe in and out by thes gates thus sayeth the Lord of hostes the God of Israel yet doe you amend your waies and I wil dwel in this place with you c. And when this exhortation and blessed indeuour of almightie God could not moue or profit them any thing at al then his vnspeakable goodnes began with sharpe threates in this maner My furie and indignation is gathered together vpon this citie and vpon the inhabitantes and vpon the very beastes and cattel therof as also vpon the fruite and trees of this region The carcases of this people shal be foode to the birdes of the aire and to the beastes of the filde their enimies shal come cast forth of their sepulchers the bones of the kīges and princes of Iuda the bones of their priestes prophetes and inhabitantes and shal drie them at the sunne and cast them out vnto the dunghil After al which lōg and dreadful cōmination he altereth his speech presentelie againe and saith with a very lamentable and pitiful voice And vvil not he that is fallen notvvithstanding al this rise vp againe VVil not be that is departed from me returne vnto me againe O vvhy doth my people runne from me so obstinatelie By which louing complaint and infinite other meanes of mercie that God vsed to that people when no amendment at al could be procured his diuine Maiestie was inforced to cal Nabuchodonosor king of Babilon before the walles of Hierusalem to destroy it But euen now also consider the bowels of his vnspeakable mercie For hoping that by this terrour they might perchance be stirred vp to conuersion he sent Ieremie the prophet to them againe with this embassage tel the inhabitantes of Hierusalem vvil ye not yet receaue discipline and obey my vvordes Wherat thos graceles people were so litle moued as they tooke Ieremie and cast him into prison for his message and therby exasperated most grieuoulie Gods further indignation against them Notwithstanding al which his incomprehensible clemencie would not thus abandon them but commanded holie Ieremie to write out al his threates and promisses in a booke together and to send the same vnto them forth of the prison wher he lay by his seruant Baruch to be read in their hearing and so he did Wherof whē Ioacim the king had vnderstanding he commanded Baruch to be brought into his presence and ther to read the booke by the fier side as the Scripture noteth And whē he had heard but three or foure pages therof he cut them out with a penne knif and threwe the whole booke into the fier and so consumed it At which obstinat and impious dealing albeit almightie God were extremely offended yet cōmanded he this same booke to be indited and writen againe in much more ample maner then before therby if it had bene possible to haue stirred vp gained that people vnto him But when this by no means in the world could be brought to passe then permitted his diuine Maiestie the whole citie to be destroied according to his former threate and that rebellious people to be lead away captiue in bōdage to Babilon In which place and miserie notwithstanding their demerites his infinit mercie could not for sake them but sent his prophet Ezechiel as also Baruch vnto them with extreme complaint of their obduration and yet offring vnto thē mercie and pardon euen thē if they would repent And what more wonderful clemencie then this can possibly be imagined deare Christian brother May in reason any man euer now enter into doubt or despaire of Gods mercie how great and greeuous soeuer the burden of his sinnes be when he considereth this proceeding of his eternal Maiestie with the people of Israel for so many yeares and ages together whom him self calleth notwithstanding Gentem Apostatricem dura facie indomabili corde an apostatical nation of a shameles countenance and incorrigible disposition Can God deuise any more effectual and forcible means to erect animate a sinner confidently to returne vnto him then are thes And yet gentle reader for thy further confort and encouragement in this behalf I wil adioine one thing more which doth exceed and passe al reason and reache of humane imagination and this is that God promiseth to a sinner that faithfullie wil returne vnto him not only to forget and vtterly extinguishe al memorie of his former iniquities but also to make more ioy and triumphe at his conuersion and to loue and cherishe him more tenderlie at his returne then if he had neuer fallen or departed from his seruice This God him self signifieth by the Prophet Esay when he saith cal vnto Hierusalem speake vnto her hart that is comfortably for that her iniquitie is for giuen she hath receaued dubble at Gods handes for al her sinnes committed And more plainelie in an other place by the same Prophet the light of the moone shal be as the light of the sunne and the light of the sonne shal be as the light of seuen dayes seuen tymes put together vvhen God shal binde vp the vvoundes of his people heale their fores And to this purpose doe appertaine directelie thos most wonderful parables of our Saueour in the Ghospel concerning th' extraordinarie ioye and feasting that the careful woman made when she had founde againe her grote that was lost the good Shepherd when he brought backe the sheepe that was astray and the merciful father when he receaued home his sonne that before had abādoned him And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especiallie in the seruice of thos people that before had not knowen him And this shal suffice for this seconde pointe to shew what wonderful meanes almightie God doth vse in setting forth his mercie for allurement of sinners vnto repentance AND SO HAVING declared what exceeding great loue and mercie God beareth towardes man and how effectuallie he expresseth the same by his
men that knew wel what they saied and had often tasted of affliction them selues and therfore could say of their owne experience how infallible Gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it saieth If the spirit of one that is an authoritie doe rise against thee see thou yeeld not from thy place vnto him And againe an other scripture saith striue for iustice euen to the losse of thy life and stand for equitie vnto death it self God shal ouerthrow thine enemies for thee And Christ him self yet more effectually recom nēdeth this matter in thes wordes I say vnto you my freendes be not a fearde of them vvhich kil the body and aftervvard haue nothing els to doe against you And S. Peter addeth further 〈◊〉 cōturbemini That is doe not onely not feare them but which is lesse doe not so much as be troubled for al that flesh and blood cā doe against you Christ goeth further in the Apocalips and vieth maruailous speeches to entise vs to this forticude For thes are his wordes he that hath an eare to heare let him heare what the spirit saith vnto the churches To him that shal conquere I wil geue to eate of the tree of life which is in the paradise of my God This saieth the first and the last he that was dead and now is a liue I know thy tribulation and thy pouertie but thou art riche in deed and art blasphemed by thos that say they are true Israelites and are not but are rather the Sinagogue of Satan Feare nothing of that which you are to suffer behold the deuil wil cause some of you to be thrust into prison to the end you may be tempted you shal haue tribulation for tēne daies But be faithful vnto death and I wil geue the a croune of life He that hath an eare to heare let him heare what the spirit saieth vnto the churches He that shal ouercome shal not be hurt by the second death And he that shal ouercome and shal keepe my workes vnto the end I wil geue vnto him authoritie ouer nations euen as I haue receaued it from my father and I wil geue him besides the morning starre He that shal ouercome shal be appareled in white garmentes and I wil not blot his name out of the booke of life but wil confesse his name before my father and before his Angels Behold I come quicklie hold fast that thou hast lest an other man receaue thy croune He that shal conquere I wil make him a pillar in the temple of my God he shal neuer goe foorth more and I wil write vpon him the name of my God and the name of the citie of my God which is new Ierusalem He that shal conquere I wil geue vnto him to sit with me in my throne euen as I haue conquered and doe sit with my father in his throne Hitherto are the wordes of Christ to S. Iohn And in the end of the same booke after he had described the ioyes and glorie of heauen at large he concludeth thus And he that fate on the throne said to me Write thes wordes for that they are most faithful and true Qui vicerit possidebit haec ero illi Deus ille erit mihi 〈◊〉 timidis autem incredulis c. pars illorum erit in stagna ardenti igne sulphure quod est mors secunda He that shal conquer shal possesse al the ioyes that I haue here spokē of and I wil be his God and he shal be my sonne But they which shal be fearful to sight or incredulous of thes thinges that I haue saied their portiō shal be in the lake burning with fire and brimstone which is the second death Here now we see both allurements threates both good and euil life death the ioyes of heauen and the burning lake of hel proposed vnto vs. We may streach out our handes vnto which we wil. If we fight and conquere as by Gods grace vve may then are we to enioy the promises laid doune before If we shew our selues ether vnbeleuing in thes promises or feareful to take the sight in hand being offered vnto vs then fal we into the danger of the contrarie threates euen as S. Iohn affirmeth in an other place that certaine noble men did amōg the Iewes who beleeued in Christ but yet durst not confesse him for feare of persecution HERE THEN must ensew an other vertue in vs most necessary to al tribulation and affliction and that is a strong firme resolution to stand and go through what opposition or contradiction soeuer we find in the world ether of fauning flatterie or of persecuting crueltie This the scripture teacheth crying vnto vs esto firmus in via domini Be firme and immouable in the way of our Lord. And againe State in side 〈◊〉 agite Stand to your faith playe the men And yet further conside in Deo mane in loco 〈◊〉 Trust in God and abide firme in thy place And finally 〈◊〉 nō dissoluantur 〈◊〉 vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children Sydrach Misach Abdenago when hauing heard the flattering speech and infinite threates of cruel Nabuchodonasor they answered with a quiet spirit O king we may not answere you to this long speech of yours For behold our God is able if he wil to deliuer vs from this furnace of fire which you threaten and from al that you cā doe othervvise against vs. But yet if it should not please him so to doe you must know Sir king that we doe not worshippe your goddes nor yet adore your golden Idole which you haue set vp This resolution had Peter and Iohn who being so often brought before the councel and both commanded threatned and beaten to the end they should talke no more of Christ they answered stil Obedire oportet Deo magis quam hominibus we must obey God rather then men The same had S. Paul also when being requested with teares of the Christians in Cesarea that he wold forbeare to goe to Ierusalem for that the holie Ghost had reuealed to manie the troubles which expected him there he answered what meane you to wepe thus and to afflict my hart I am not onelie readie to be in bondes for Christs name in Ierusalem but also to suffer death for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what thē shal we saye to these thinges if God be with vs who wil be against vs who shal separate vs from the loue of Christ shal tribulation shal distresse shal hungar shal nakednes shal peril shal persecution shal the sworde I am certaine that nether death nor life nor
in the successours And he which holdeth the name therof by descēt only without vertue is a meere monster in respect of his auncestours for that he breaketh the limites and nature of nobilitie Of which sort of men God saieth by one prophet They are made abominable euen as the things vvhich they loue their glorie is frō their natiuitie from the bellie and from their cōception It is a miserable vanitie to begge credit of dead men wher as we deserue none our selues to seek vp old titles of honour from our auncestours we being vtterlie vncapable therof by our own base maners and behauiour Christ clearlie confounded this vanitie when being descended him self of the greatest nobilitie and rase of kings that euer was in this world and besides that being also the sonne of God yet called he him self ordinarilie the sonne of man That is to say the sonne of the pore virgin MARIE for otherwise he was no sonne of man and further then this also called hi self a shepheard which in the world is a name of contempt He sought not vp this that old title of honour to furnish his stile withal as our mē doe Nether when he was to make a king first in Israel did he seeke owt the auncientest blood but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheepheard of al his brethren And when he came into the world he soght not out the noblest men to make princes of the earth that is to make Apostles but tooke of the poorest simplest therby to cōfound as one of them saieth the folish vanitie of this world in making so great account of the preeminence of a litle flesh and blood in this life THE FOVRTH vanitie that belongeth to ambition or pride of life is worldlie wisdome wherof the Apostle saieth The vvisdom of this vvorld is folie vvith God If it be folie then great vanitie no dowbt to delite and bost so much in it as men doe It is a strange thing to see how contrarie the Iudgmentes of God are to the iudgmentes of men The people of Israel wold needes haue a king as before I haue said and they thought God would haue geuen them presentlie some great mightie prince to rule ouer them but he chose out a poore man that folowed asses vp down the countrie After that when God wold displace this man againe for his sinnes he sent Samuel to anoint one of Isay his sonnes and being come to the house I say brought forth his eldest sonne Eliab a lustie taule felow thinking him in deed most fitte to gouerne but God answered Respect not his countenance nor his taulnes of personage for I haue reiected him nor doe I iudge according to the countenance of man After that I say brought in his second sonne Abinadab and after him Samma and so the rest vntil he had shewed him seuen of his sonnes Al which being refused by Samuel they maruailed much and said there was no more left but onelie a litle read headed boye that kept the sheep called Dauid which Samuel caused to be sent for And as sone as he came in sight God said to Samuel this is the man that I haue chosen When the Messias was promised vnto the Iewes to be a king they imagined presentlie according to their worldlie wisdome that he should be some great prince and therfore they refused Christ that came in pouertie Iames and Iohn being yet but carnal seing the Samaritanes contemptuouslie to refuse Christes disciples sent to them and knowing what Christ was thought streight way that he must in reuēge haue called downe fire from heauen to consume them But Christ rebuked them saying you knovv not of vvhat spirit you are The Apostles preaching the crosse necessitie of suffering to the wise Gētiles and Philosophers were thought presentlie fooles for their labours Festus the Emperours lieutenant hearing Paul to speake so much of abandoning the world and folowing Christ said he was madde Finallie this is the fashion of al worldlie wise men to condemne the wisdome of Christ and of his Saints For so the holie scripture reporteth of their own confession being now in place of torment nos insensati vitam illorum aestimabanins insaniam we fond men esteemed the liues of Saintes as madnes Wherfore this is also great vanitie as I haue said to make such accoumpt of worldlie wisdome which is not onelie called folie but also madnes by holie scripture itself Who would not thinke but that the wise men of this world were the fittest to be chosen to doe Christ seruice in his Church Yet S. Paul saieth non multi sapientes secundum carnem God hath not chosen many wise men according to the flesh Who wold not think but that a worldly wise man might easilie also make a wise Christian yet S. Paul saith no except first he become a foole stultus fiat vt sit sapiens If any man seeme wise amongest you let him become a foole to the end he may be made wise Vaine then of no account is the wisdome of this world except it be subiect to the wisdome of God THE FIFTH vanitie belonginge to pride of life is corporal beautie wherof the wise man saith vaine is beautie and deceauable is the grace of a faire countenance Wherof also king Dauid vnderstode properlie when he said Turne avvaye my eies ō Lord that they beholde not vanitie This is a singular great vanitie dangerous and deceatful but yet greatlie esteemed of the children of men whose propertie is to loue vanitie as the prophet affirmeth and experiēce teacheth Beautie is cōpared by holiemen to a painted snake which is faire without and ful of deadlie poison within If a man did cōsider what infinite ruines and destructiōs haue come by ouer light geuing credit therunto he wolde beware of it And if he remembred what foule drosse lieth vnder a faire skinne he wolde litle be in loue therwith saith one holy father God hath imparted certaine sparcles of beautie vnto his creatures therby to drawe vs to the consideration and loue of his owne beautie wherof the other is but a shadow euen as a man finding a litle issue of water maye seeke out the fountane therby or happening vpon a smal vaine of gold may therby come to the whole mine it self But we like babes delite our selues onelie with the faire couer of the book and neuer doe consider what is writen therin In al faire creatures that man doth beholde he ought to reade this lesson saith one father that if God could make a peece of earth so faire and louelie with imparting vnto it some litle sparke of his beautie how infinite faire is he himself and how worthie of al loue and admiration And how happie shal we be when we shal come to enioye his beautiful presence wherof now al creatures doe take their beautie If
which letters we hope wil come hither quickly and so we stand resolued by Gods grace to al sufferance expecting at the mercy of our Lord a croune of life euerlasting Know you also that Sixtus the Bishope of Rome was put to death the eight day before the Ides of August last I beseech you that thes things may be signified by your means to al our felow bishopes in thos Prouinces to the end that by their good exhortatiōs the whole brother-hood of Christians may be strengthened and prepared to this spiritual combat that is imminent and that no man in thes times thinke so much vpon death as of the immortalitie which hath to folow death Let euery man I say with ful faith and al vertue dedicated to our Lord reioice rather thē feare in this confession which we must make assuring our selues that the true souldiours of Christ our God shal not be slaine but crouned therin After this not many daies he liuing in certain orchardes or gardins in the country was aduertised by his frendes that two Pursiuantes were sent to take him bring him to the citie of Vtica whervpō he fled And least any man should thinke perhaps that it was of feare he wrot an epistle which was the last that is extant of his wryting vnto the Preestes deacōs and people of his Church of Carthage wher he was bishope shewing them the reason why he had retired him self from the hādes of the Purseuantes in thes wordes When it was brought vnto vs deare brethren that officers were sent to lead me vnto Vtica by the coūsel of our deare frends I was content vpon iust cause to retire my self from our orchardes for that it seemed to me conuenient for a Bishope to make his last confession in that citie where he hath gouuerned Gods Church to the end that by his confession he may honour his flocke people And it seemed to me that the honour of our glorious Church of Carthage should be much deminished at this time if I the bishope thereof should receaue my sentence and death in Vtica For which cause I haue alwaies desired praied almightie God that I might make my confession suffer in Carthage and from thence depart vnto my Lord. So then here we abide presently in a very secret place expecting the retourne of the Proconsul from Rome to Carthage who wil bring with him I doubt not the determination of the Emperour touching both bishopes and Iaimen that are Christians and wil decree that which our Lord for the present wil haue to be done And as concerning you my dearest brethen according to the discipline which alwaies you haue receaued from me out of our Lordes commādementes doe you obserue al tranquilitie among your selues let no man raise tumultes touchīg the doings of his brethrē let no man offer him self to the persecutions but when he is apprehended then let him speak for in that instant God wil speak in vs who rather wil haue vs CONRESSOVRS thē PROFESSOVRS in his cause Touching other things that I would haue you obserue I hope before my sentence be giuen by our Lordes instruction to dispose in general Christs IEVVS keepe and preserue you al long in his Church Soone after this was writen that is vpon the 13. of September as Pontius and other doe write came sodainly vpon him two purseuantes and apprehending him brought him to the new Proconsul called Galerius Maximus at Carthage wher after a glorious confession made of his faith the particularities wherof were here to long to be set downe his sentēce was reade that he must be behedded Wherunto S. Cyprian answered Deo gratias and so the next daie after receaued his Martyrdome at a place called Sexti not far of from Carthage shutting vp his owne eyes with al peace and confort of minde and commanding twentie crounes of gold to be giuen to him that cut of his head And Pontius that was ther present addeth thes wordes The brethren stoode rownd about him weeping and did cast their napkins and prayer bookes before him that none of his blood might be drūk vp of the ground His body by reason of the curiositie of the Gentils that pressed about him was buried for the present in a place nigh bv but the night following it was taken thence againe by the Christiās and caried solemly with torches wax tapers to the possession of one Macrobius Candidus in the way called Apellensis nigh to the fish pondes c. And the reuerend opinion of this mans sanctitie was so great among Christians euen presently vpon his death that they builded Churches in his honour and memorie as may appeare by the storie of S. Victor bishop of Vtica who liued the next age after and recordeth in his first booke de persecutione Vandalica how that the heretical Vandals that were Arians ouerthrew two goodly Churches in Africa dedicated to S. Cyprian th' one in the place wher he was martired called Sexti th' other in the place wher his body was buried called Mappalia S. Augustine also in his confessions lib. 5. cap. 8. maketh mention of a Church in Africa dedicated to S. Cyprian wher Monaca his mother praied for him at his departure towardes Italie And in diuers places he mentioneth the solemnitie which yearly was celebrated in the day of his martirdome which day according to the Churches phrase he calleth his natiuitie And in his tenth tome he hath a whole sermon made in the feast of S. Cyprians natiuitie of which sermō not only venerable Bede maketh mention in his commentarie vpō the second epistle to the Ephesians but also Possidius S. Austens scholler in Indiculo And finally S. Augustine euery wher not only maketh most honorable mention of this blessed martir but also against the Donatistes desireth to be holpen by his praiers now in heauen Wherfore his exāple ought greately to moue vs. I might here recompt many other persecutions and the singuler combats of infinit particuler men which could neuer I dare say weary the Christian reader But yet would they be to long for this place Eusebius affirmeth that to set doune onely the fight susteined in his time vnder Diocletian Maximianus Maximinus and other tyrants which was the last general affliction before the general peace restored by Constantine were a matter of infinit volume For saith he the persaecution began in the moneth of Marche whē Christians were ready to celebrate the feast of Christs holy passiō At what time Diocletians first edict was that al Christiane Churches through out the world should presently be ouerthrowne al Pastors therof taken and by al maner of torments that mans wit could deuise be enforced to sacrifice together with their people Thē saith Eusebius was it a time when ech man might easily see who loued the world or loued God who was a good Christian and who was a counterfete who was true corne
who was chaffe Many lost their soules saith he in this combat many got them eternal crounes The edict was executed with al rigour and fury throughout al Prouinces at once and diuers were the issues of such as came into trial But the infinit glorie of such as conquered surpassed far the infamie of such as fel. And the ennemy in the end being vtterly confounded would gladly haue seemed to haue brought that to passe which he neither did nor could For whē by force he had drawen Christians vnto the tēples of the Idols he would haue had it seeme that they came voluntarily whē men would not sacrifice he was desirous at least-wise that they should permit him to say publish that they had sacrificed others being beaten doune with clubbes vpon their knees were reported to haue kneeled of their owne wils for adoring the Godes wherof some cried opēly notwithstanding that they neither had nor euer would doe so for any torment that could be laid vpon thē But the more resolute sorte they were dealt with in al most cruel and barbarous maner without measure reason or order Wherof you may reade both many and strange examples in the eight and ninth bookes of Eusebius who wrote the things as he saw them passe and when our Sauiour permitted al thes extremities to fal vpon his Church then was the time neerest that he had determined to beautifie her in earth with greatest peace rest riches and glorie euen as he did immediatly after by conuerting Constantine to be so zelous a Christian. AND HERE NOVV doth end the storie of Eusebius which conteinēth the conflictes of the first three hundred yeares after Christes departure But the ecclesiastical writers that doe ensue after him ech man in his age doe declare that after the times of Constantine the Catholique Church inioyed not longe her temporal peace but had her exercise from time to time albeit in an other sorte then before that is to saie not by Pagans but by such as some times had bene her owne childrē a far more lothesome odious cruel and dangerous afflictiō then the former For as soone as Constantine was deade and had left the Romane Empire diuided vnto his sonnes one of them which gouerned al the east being corrupted by his wife became an Arrian By whom and other Princes infected afterward with the same heresies the Church of God susteined incredible distresses for many yeares together And then againe after al the children of Costantine were dead one Iulian that had bene brought vp in Christian religiō came to haue the whole Empire to him self and falling from Christ became an Apostata of whom Ruffinus that liued at the same time writeth thus He was a more conning persecutour then the 〈◊〉 and consequently cruel proceeding not so much by force and tormentes a by rewardes honours flatteries 〈◊〉 and deceit By which meanes he ouerthrew more soules thē if he had proceeded altogether by violence The worthie father S. Gregorie Nazianzenus writeth two large 〈◊〉 this mans doings and sheweth that in his youth both he S. Basile were acquainted with Iulian in the grammer schole At what time he saith they wel fore saw great signes of wickednes in him notwithstánding at that time he seemed verie deuout and for deuotions sake though he were a great Prince he would needes take vpon him the office of lectorship in the Catholique Church and besides that saith S. Gregorie began to build Churches also to christian Martyrs But when he came to be Emperour he washed of his baptisme with bloud and profaned his hands of purpose saith S. Gregorie wher with before he had touched the most pure vnbloudy sacrifice of the aulter by vvhich vve are made partakers of the passion and diuinitie of our Saueour After this he made an edict for the spoiling and profaning saith this Sainct of al Church-stuffe mony sacred ornaments and holy vestements that were to be had for defiling of aulters for deshonoring preestes deacons and Virgins but principally for breaking downe of Martyrs sepulchres and for the distroying their Churches In respect wherof this holy father writeth vnto him thus Thou persecutour after Herod thou traitour after Iudas thou murderer of Christ after Pilat thou ennemy of God after the Iewes dost thou not reuerence those holie sacricrifices slaine for Christ Doest thou not feare those noble champions Iohn Peter Paul and others that past thorough fier sword beastes tyrantes and what other cruelties so euer might be denounced against them with a mery hart Doest thou not feare thē to whom now are assigned so great honours and to whom festiual daies are ordeined vpon earth by whom deuils ar driuen away and disseafes are cured and whose onely bodies ar able to doe the same miracles now which their holy soules did when they were vpon earth Their bodies I say when they are handled by vs honoured yea the only apparitions and predictions the onely dropes of bloud of thes bodies doe as great miracles as the bodies them selues Thes bodies therfore doest thou not worship c Thus far S. Gregorie Naziāzene But now after the death of wicked Iulian albeit some times good Emperors were sent by God yet indured they not long but the Arriā heretiques came in gouernmēt againe so did beare the swaie for diuers ages after afflicting persecuting most extremely the Catholiks as may appeare by al the ecclesiastical writers that are extāt of that time And for a better coniecture what was done and suffered in the whole world abrod I would wish thee gentle reader but to vew that which remaineth writé of one parte only and that for the space of few years I meane of the persecution of the Arrian Vandals in Africa which began not long before S. Augustins death and indured diuers years after and is recorded in three seueral bookes by the holy man Victor bishope of Vtica that was one of the sufferers The storie is strange and most worthie the reading for that it hath very many things which set foorth the perfect forme of times that haue insued since and yet doe indure Possidius that liued with S. Augustin after writ the storie of his life reporteth in the same that when the holy man saw but the beginninges of this persecution he was wonderfully afflicted with compassion in his minde For saieth he he saw now alredy Catholique Churches destitute of their priestes sacred Virgins and others that liued continent to be dissipated and cast out the Hymnes and praises of God to haue ceased in most Churches the buildings of Churches burned the solemne seruice due vnto almightie God to be no more vsed in their proper places the diuine sacrifices and sacramentes either not to be sought for any longer or els that ther were not easily found priestes to minister the same vnto such as sought them Hitherto are the wordes of