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
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.
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
vttereth the same ī otherwordes they vvhich commit sinne are enimies to their ovvne soules Wherfore they laye downe to al men this general seuere most necessarie commaundement vpon al the paines before recited Flee from sinne as from the face of a snake And againe Bevvare thou neuer consent to sinne For how soeuer the worlde may make litle accounte of this matter by whome as the scripture noteth the sinner is praised in his lustes and the vvicked man is blessed for his vvickednes yet most certaine it is for that the spirite of God auoucheth it that he vvhich committeth sinne is of the deuil and therfore is to receyue his portion amonge deuils and damned spirites at the latter daye And is not al this sufficient most deare brother to breed in vs a detestation of sinne with feare and horrour to commit the same Is not this of force and strength sufficient to shake the hartes of them that wallowe perpetually in the pudle of sinne and doe commit the same daylie without scruple remorse or consideration what desperate obstinacie obduration is this Surely we find now by experiēce that the holye Ghost prophesied ful truelie of thes men when he sayed sinners alienated from God are possessed vvith a surit like a serpent and like a deafe cocatrise vvhich stoppeth her eares against the enchaunter This surie I saie is the furie or madnesse of willfull synners which stoppe their eares like serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersiō that is to all his internal motions and good inspirations to all remorse of their owne consciences to all threatninges of holie scriptures to al admonishmentes of gods seruauntes to al examples of vertuous liuers to al the punishementes that light vpon the wicked and to all the other meanes which God can vse for their saluation Good Lorde what man would commit a mortal sinne for the gayning of ten thowsande worldes if he considered the infinite dōmages hurtes inconueniences mileries which doe ensue by cōmitting of the same For first who soeuer sinneth mortallie leeseth the grace of God inherent in his soule which is the greatest gift that can be gyuen to man in this life cōsequētlie he leeseth al those thinges which did accompanie that grace as are the vertues infused and the seuen giftes of the Holy Ghost wherby the sowie was beautified in the sight of her spouse and armed against al assaultes of her ghostlie enimies Secondlie he leeseth the fauour of God and consequentlie his fatherly protection care and prouidēce ouer him enforceth hym to be his professed enimie Which how great a losse it is we may esteeme in part by the state of a worldly princes seruant and fauorite who being in highe grace and credit with his Soueraine should by some one great offence lose al his fauour at one instant and incurre his mortal hatred and displeasure Thirdly he leeseth all his inheritance clayme and title to the kingdome of heauē which is due onlie by grace as S. Paul wel noteth and consequentlie he depriueth hym self of all dignities and commodities depending therupon in this life as are the condition and high priueledge of being the sonne of God the communion of Sainctes the protection of holie Angels and the like Fourthlie he looseth the quiet ioye and tranquillitie of a good conscience and all the fauours cherishmentes consolations and other comfortes wherwith the holie Ghost is wont to visite the mides of the Iust. Fifthly he looseth the merit and rewarde of his good workes done al his life before and whatsoeuer he doth or shal doe while he continueth in that miserable and sinful state Sixtlie he maketh hym self guiltie of eternall punishment and enrolleth his name in the booke of perdition and consequentlie byndeth hym self to althose miseries and inconueniences wherunto the reprobate are subiect that is to saie to be an inheritour of hel and damnation to be in the power of the deuill and his Angels to be thral to synne and euerie temptation therof and his sowle which was before the temple of the holy ghost the habitation of the blessed Trinitie the spouse of God place of repose for holy Angels to visit now to be a dēne of dragons a nest of scorpions a dongeō of deuilles a sincke swine-stie of al filth and abhomination and hym self a companion of the miserable damned spirites Lastlye he abandoneth Christ and renounceth al the interest and portion he had with hym treading hym vnder his feete defiling his most pretious blood Crucifying hym againe as S. Paul auoucheth in that he sinneth agaist him who died for sinne and maketh hym self a persecutour of his redeemer For which cause the same Apostle pronounceth a most hard and heauie sentence against such men in thes wordes If vve synne vvillfullye novv after vve haue receyued knovvledge of the trueth there remaineth no more sacrifice for synnes but rather a certaine terrible expectation of iudgement and rage of fyre vvhich shall consume the aduersaries To which S. Peter agreeth when he saieth It had bene better not to haue knovvē the vvay of iustice thē after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas gyuen This being so let sinful worldlinges goe now and solace them selues in their vanities and watōnes as much as they lift Let them excuse and pleasantlye defend the same by saing pryde is but a pointe of gentrye glouttonie good fellowship anger and reuenge but an effect of courage lecherye and wantonnes a trycke of yowth they shall one daye finde that these excuses will not be receyued but rather that al such pleasant deuises toies wil be turned into teares al such fond concepts into doleful lamentations They shall proue to their great cost that God will not be iested with but that he is the same God still and will aske as seuere accounte of them as he hath done of other before although now it pleasenot them to keepe any accounte at al of their life and actions but rather to turne all to disporte and pleasure persuading them selues that how soeuer God hath delt before with other yet vnto thē he wil pardon al. But this is a mere madnes and a voluntarie deluding of our selues for that God hym self by his sacred word instructeth vs to reason after an other sashion Which I wil here breefly touch exhorting euery prudent Christian seriously to examine the same At what time the great Apostle of the Gentiles S. Paul tooke vpō him to make a comparison betweene the grieuous sinnes of his nation the Iewes for which they were reiected and made reprobate by God and thos which Christians doe commit after their Redemption he framed this collection concerning Gods iustice due vnto them both saing If God spared not the naturall boughes take heede least he spare not thee And there-vpon he inferreth this admonition
the matter and thinke of it herafter I haue tolde thee my opinion hereof before Thou shalt neuer haue more abilitie to doe it then now and perhappes neuer halfe so much If thou refuse it now I may greatlie feare that thou wilt be refused hereafter thy self There is no waic then so good deare brother as to doe it presentlie whiles it is offered Breake from that tyrant which detaineth thee in seruitude shake of his chaines cut in sunder his bandes runne violentlie to Christ which standeth redie to embrace thee with his armes open on the Crosse. Make ioyful al the Angels and court of heauen with thy conucrsion strike once the stroke with God againe make a manlie resolution saie with that old couragious souldier of IESVS Christ Sainct Ierome If my father stoode vveeping on his knees before me and my mother hanging on my necke behinde me and al my brethren sisters cvilaren and kinssolkes hovviing on euery syde to retaine me in sinful life vvith them I vvould sting of my mother to the ground dispise al my kinred runne ouer my father and tread him vndermy seete therby tarunne to Christ vvhen he calleth me Oh that we had such hartes dcare Christian brother as this seruāt of God had such courage such manhood such seruent loue to our Maister Who would lie one daie drowned in sinne who would liue one daie in such slauerie as we doe who would eate swaddes with the prodigal sonne among swine seing he may returne home and be so honorablie receiued and entertained by his owne father haue so good cheere and banqueting and heare so great melodie ioye and triumphe for his returne I saye no more herein deare brother then thou art assured of by the word and promise of Godes owne mouth from which can proceede nether falshood nor deceit Returne then I beseeche thee laie handfast on his promise who wil not faile thee runne to him now he calleth whiles thou hast time and esteeme not al this world worth a strawe in respect of this one acte For so shalt thou be a most happie and thrise happie man and shalt blesse hereafter the houre and moment that cuer thou madest this fortunate resolution And I for my part I trust shal not be voide of some portion of thy good happe and felicitie At least wise I doubt not but thy holie conuersion shal treat for me with our common father who is the God of mercies for remission of my manifolde sinnes and that I may serue and honour him together with thee al the daies of my life which ought to be both our petitions and therfore in both our names I beseeche his diuine Maiestie to graunt it vnto vs for his deare sonne our Lordes sake IESVS Christ. Amen The end of this first booke treating of resolution A BREEFE METHODE HOVV TO VSE THE FORMER treatises chapters and considerations to diuers purposes according to the diuers qualitie of the person time state place or neede vvhen they are to be vsed An Annotation IT is to be remembred that al thes pointes and parcels of the booke which are here assigned for euery one to-applie to him self the same may be accommodated and practised by ech man towardes his frind or by the parēt towardes his child or by the master towardes his seruant or scholer and especially by the Confessour towardes his penitent persuading assigning or commanding him to reade such parcels of this booke as he thinketh may doe him most profite for his soule in the state wherin he standeth Of diuers states conditions and qualities of men IF a man either in him self or others doe feele his soule lumpish and heauie and vnwilling to heare or thinke of spiritual affaires let him reade the first chapt part 1. of inconsideration As also the last of al the booke touching Slouth and Negligence page 852. Let him examine also the cause of this vnwillingnes in him self according to the three causes ther set downe page 9. c. especially if he find in him self any horrour against reading of spiritual bookes as many doe He that should any way be tempted in faith hath many things in this booke for his confirmation and first if he be troubled with plaine Atheisme doe doubt whether ther be a God or no let him reade the whole 2. chapter page 25. If he confesse God but yet doe doubt of Gods particuler and infallible prouidence in desposing al matters of this world let him reade the fowerth argument of the Metaphisique page 44. If he doubt about the immortalitie of the soule let him consider the fift argument of the Metaphisique page 46. He that hath any suggestion against the infallible truth of the holy scriptures or any part therof let him reade the whole third section of the 2. chapter page 61. He that should haue any doubt or scruple about any thing in Christian religion let him reade the whole 4. chapter page 132. As for exāple if he should doubt whether Christ were fore promissed to be God man wherof page 132. or whether he should haue authoritie to change Moyses law wherof page 162. or the like He that should be resolued of the truth of Christian religion in general but yet among so many sectes and diuers opiniōs which are holden therin should doubt which to take or how to iudge of the certaintie therof let him read the first part of the 5. chapter treating of right faith page 298. also the whole fift chapter part 2. of the examples of true resolution page 747. If a man find him self or other careles confident nothing fearing the seueritie of Gods iustice let him read the 7. chapter page 349. of the accompting day Also the 11. chapter page 444. of punishmentes prepared after death Also the 6. chapter page 793. of presumption He that feeleth him self inclined to follow worldly designes and courses of ambition and thinketh that he may so doe yet come to heauen also let him reade the 3. chapter page 110. of mās final ende Also the third fourth fifth pointes of the 4. chapter concerning the world page 683. If a man feele him self desirous of the pleasures prefermentes and commodities of this world or els afflicted for that he hath them not let him reade the whole fourth chapt page 683. of the vvorld And in particuler if he loue honour see 700. If estimation of wisdome see 703. if beautie see 706. if braue apparel see 708. if riches see 711. c. He that findeth him self or others easy to fal into sinne and not greatly abhorring or fearful therof let him reade the 8. ch par 1. pag 378. of the nature of sinne sinners Also the first part of the 6. chapter page 326. of resisting sinne Also the 9. chapter page 400. of Gods Maiestie and benefites When a mar should feele him self to make smal accompt of the ioyes of
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
gouernour of Iurie when S. Paul began to talke of iustice chastitie and gods iudgmentes before hym he was wonderfullie a feard and said to Paul that he should departe for that tyme and that he vvould call for hym againe aftervvard vvhen occasion should require But he neuer dyd and what was the cause For that as Iosephus testifieth he was a wicked man Drusilla his fayre ladie that was with hym at S. Pauls speeche was not his true wife but taken by allurement and violence from an other and therfore it offended them both to heare preaching of chastitie This then is one principall cause whie men of this world will not enter into consideration of their owne estate and of gods cōmandementes least they should reade and see their owne faultes beare witnesse against thē selues of their owne condemnation Wherunto the scripture annexeth an other cause not far vnlike to this which is that worldlie men doe so dro vne them selues in the cares and cogitations of this life as they leaue in their mindes no place to thinke vpon gods affaires which are the busynes of their owne soules This expresseth Ieremie the prophet most effectuallie when hauing made his complaint that not withstānding his preaching and crying in the temple-gate for long tyme together where all the people passed by hym and heard hym yet no man sayeth he would enter into consideration or say with hym self vvhat haue I donne wherof he addeth presentlie the cause and reason omnes enim conuersi sunt ad cursum suum quasi equus impetu vedens ad praelium All men are sett vpon their owne courses and wayes and doe runne in the same with as great vehemēcie and fearse obstination as a furious armed horse whē he heareth the trompett in the beginning of a battaile By which cōparison the holie ghost expresseth verie lyuelie the irrecouerable state of a setled worldlie man that followeth greedilie his owne designmentes in the negotiation of earth Thes are two of the chyefe causes of inconsideration I meane wilful malice and obstinate occupation in the vanities of this life And yet mētioneth the scripture a third sorte also of inconsiderate men who nether of direct malice nor yet of greate occupatiō in worldlie affaires doe neglect consideration but rather of a certaine lightenesse and idle negligēce for that they will not trouble their heades with any thing but disporte and recreation of whom it is written aestimauerūt lusum esse vitā nostra They esteeme this life of ours to be but a plai-game And in an other place of the same mē ita securi viuunt quasi iustorum facta habeant They lyue as securelie and considentlie without care or cogitation as if they had the good workes of iust men to stand for them But as the holie Ghost pronoūceth in the same place hoc vanissimum this is vanitie and folie in the highest degree For as in thinges of this life he were but a foolish marchant that for quietnes sake would neuer looke into his accōptbookes whether he were behind hand or before and as that ship-master were greatelie to be laughed at that for auoiding of care would sett downe and make good cheere let the shippe goe whether she would so much more in the busines of our soule is it madnesse and follie to flye consideratiō for eschuyng of trouble seing in th ende this negligence must needes turne vppō vs much more trouble and irremediable calamitie For as Ieremie sayeth to all such men in nouissimo dicrum intelligetis ca in the ende of your dayes you shall not chuse but know see and vnderstand thes thinges which now for delicacie you will not take the paines to thinke of But when shall this be trow you he telleth plainlie in the same place vvhen the furie of our lord shall come foorth as a vvhirle vvinde and shall rushe and rest vppon your heades as a tempest then shall you know and vnderstand thes thinges It seemeth that the Babylonians were a people verie faultie in this pointe of cōsideration as all wealthie people are not only by that which before hath bene touched of the daughter of Babylon that would not consider her endinge dayes but also for that not long before the most terrible destruction of that greate Citie by the Medes and Persiās God cried vnto her in thes wordes My deerlie beloued Babylō put aside the table and stand vppon thy watch rise vp you princes from eating and drinking take your targetes in your handes goe and set a watcheman vppon the walles and what so euer he seeth let hym tell you And then was there a watcheman sett vppon the wales and a Lyō to denounce with open mouth what soeuer danger he saw comming towardes them And God taught the people to crie in this sorte to their sentinel or watchman Custos quid de nocte custos quid de nocte Thow watcheman what seest thou coming towardes vs by night what espyest thou ò sentinel drawing on vs in the darkenesse By all which circūstance what els is insinuated but that god would haue vs stād vppon our watch for that his iudgementes are to come vppon the world by night when men least thinke therof they are to come as a theese at mid-night as also in an other place we are admonished and therfore happie is the man that shal be founde watcheful But now the dore and sole entrance into this watch wherof the securitie of our eternal life depēdeth can be nothing els but consideration For that where no cōsideratiō is there can be no watch nor fore-sight nor knowledge of our estate consequentlie no hope of saluation as holie S. Bernard holdeth which thing caused that blessed man to wryte fyne whole bookes of consideration to Eugenius Consideration is the thing which bringeth vs to know both god and our selues And touching god it layeth before vs his Maiestie his mercie his iudgementes his commandemēts his promisses his threatninges his proceeding with other men before vs wherby we may gather what we also in tyme must expect at this hādes And for our selues consideration is the keye that openeth the dore to the closet of our hart where all our bookes of accompt doe lye it is the looking glasse or rather the verie eye of our soule wherby she taketh the vew of her self and looketh into all her whole estate Into her riches her debtes her dueties her negligēces her good guiftes her defectes her saftie her dāger her way she walketh in her course she followeth her pace she holdeth and finallie the place and ende wherto she draweth And without this consideratiō she runneth on hedlong into a thousand brakes and bryars stumbling at euerie steppe into some one inconuenience or other and continuallie in perill of some great and deadlie mischiefe And wonderful trulie it is that in all other busines of this
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
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
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
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
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
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
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
This thing ò man that is the kingdome of heauen requireth no other price but thy selfe it is so much vvoorth as thou art vvoorth geue thy self and thou shalt haue it By which he signifieth that euery man how poore or needie soeuer he be in this world may gaine this inheritance to him self may make himself a prince a king a Monarch if he wil euen the meanest and miserabl est man I say vpon earth O most wonderful bountie and liberalitie of our Saueour ô princelie hart and vnspeakable mercie ô incredible prodigalitie in a certaine maner so to say of treasures so inestimable as are the most infinite and endlesse riches of heauen Tel me now gentle reader and most louing and deare brother why wilt thou not accept of this offer of thie Saueour why wilt thou not account of this his kingdome why wilt thou not buye this endles glorie of him for so litle a labour as he requireth for it Hear how earnestly he persuadeth thee to bargaine with him Suadco tibi emere a me saith Christ aurū ignitum probatum vt locuples sias I doe giue thee counsaile to buye of me pure and tried gold to th' end thou maiest be riche Why wilt thou not folow this counsaile deare brother especiallie of a marchant that meaneth not to deceaue thee Nothing can greeue this thie Saue our more then that men wil seek with such paines to buy straw and chaffe in Egipt wheras he wold sel vnto thē fine gold at a lower price and that they wil needes purchase pudle water with more labour and cost thē he wold require for ten times so much pure liquour out of the verie fontaine of life it self There is not the wickedst man that liueth in the world but taketh more trauaile in gaining hel as after more largelie shal be declared then doth the most painful seruant of God in purchasing of heauen and eternal blisse O folie ô madnes Follow not then ô thou careful Christian this fanatical frensie of earthelie wisdome make not thie self partaker of their errour For the day wil come when thou shalt see them doe heauie penance for their sollie at what time thie hart shal be right ioiful that thou hadst neuer any part or portion amōg them Let them goe now and bestow their time in transitorie vanities in finful pleasures and delites of this world let them build now their pleasant palaces let them purchase dignities scrape peeces paches of earth and ground together let them hunt after honours and frame castels in the aier the time wil come ere long if thou belieue Christ him self wherin thou shalt haue sinal cause to enuie their felicitie If they doe imagin and talke baselie now of the glorie and riches of God and of his Saintes in heauen not esteeming them in deed in respect of their owne or contemning them rather for that carnal pleasures are not reconed therin doe thou make litle account of their wordes for that the sensual man vnderstandeth not the things vvhich are of God If horses were promised by their maisters a good feast and banquet most euident it is that they could imagin nothing els but prouander and water to be their best cheere for that they haue no knowledge of daintier dishes so fareth it with thes men who being accustomed only to the pudle of fleshlie pleasures can mount with their mindes to no higher thig thē brutish sensualitie But I haue shewed to thee before gentle reader some waies and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse stil with S. Paul that no humane hart can conceaue the least parte therof For which cause alse it is not vnlike that S. Paul him self was forbidden to vtter the things which he had seene and heard in his most wonderful miraculous assumption vnto the third heauen Wherfore to conclude at length this whole chapter thou hast to consider my deare and louing brother that this greate Game and Goale of heauēlie blisse which hitherto I haue endeuoured to describe vnto thee is set vp onlie for them that wil runne vnto it as S. Paul wel noteth and no man is crouned in this glorie but such onelie as wil fight for it according as the same Apostle doth teach and forwarne vs. It is not euerie one that saieth to Christ Lord Lord shal enter into the kingdome of heauen but they onelie which shal doe the wil of Christs eternal father that is in heauen Albeit this kingdome of Christ be set out to al men yet euerie man shal not arriue to raigne with Christ but such onelie as shal be content to suffer with Christ. Though the kingdome of heauen be subject to violence as hath bene said yet no man can enter there by force but he onelie whose good deedes shal follow him to make open the gates that is except he enter as the prophet saith vvithout spot and haue vvroght iustice My meaning thē is that as I haue shewed the exceeding greatnes and worthines of this treasure gentle reader so thou being a Christian shouldest also conceaue the right way of gaining the same which is no other by the testimonie of Christ him self but onelie by holie and vertuous life in keping his commandemētes Thou art therfore to sit doune consider according to thy Saueours counsaile what thou wilt doe and determine herin whether thou haue so much spiritual money as is sufficient to build this tower and to make this heauenlie warre or no that is whether thou haue so much good wil and holie manhood in thee as to bestow the paines of a vertuous life if it be rather to be called paines then pleasure required for the gaining of this eternal kingdome This is the question this is the principal pointe this is the verie whole issue of al the matter and hitherto hath appertained whatsoeuer hath bene spoken in this booke before either of thy Creatour and creation of thie particular end or of the Maiestie bountie and iustice of thie God and Saueour as also of the account he wil demand of thee and of the punishment or rewardes laid vp for the life to come Al this I say hath bene meant by me to this onelie end and purpose that thou measuring the one part and the other shouldest finallie resolue thie self what thou wouldest doe and not to passe ouer thy time in careles negligence as manie are accustomed to doe neuer espiing their own errours vntil it be to late to amend them For the loue of God then deare Christian brother and for the loue thou bearest to thy own soule eternal welfare shake of this most dangerous securitie wherin flesh and blood is wont to lulle the careles people of this world make some earnest resolution for looking to thy state in the life to come Recalle to mind oftentimes that worthie sentence Hoc momentum
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
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
here though in deede it be such matter as no mā could euer be wearie to heare it There he sheweth how he was tossed and tombled in this conflict betwene the fleshe the spirite betwne God drawing on one side and the world the flesh and the deuil holding backe on the other parte He went to Simplicianus a learned old man a deuout Christian he went to S. Ambrose bishop of Milan and after his cōference with thē he was more troubled than before He consulted with his companions Nebridius and Alipius but al wold not ease him One daye after dinner there came into his house 2 Christian courtier and capitaine named Potinian and finding by chance S. Paules epistles vpon the borde where Augustine and his felowes were at playe by occasiō therof fel into talke of spiritual matters and among other thinges to recite vnto them the life of Saint Anthonie the monke of Egypt and the infinite vertues and miracles of the same which he had sound in a booke among Christians a litle before therby was him self conuerted to Christianitie Which storie after Augustin had heard as also that there was a monasterie of those monkes without the walles of Millā in which Citie this happened that they were nourished by S. Ambrose the bishope wherof Augustine before this knew nothing he was much more afflicted then before and after Potinian was departed withdrawing him self a side had a most terrible combate with him self wherof he writeth thus What did I not say against my self in this conflict how did I beate and whyppe my owne soule to make her folow thee ô lord But she held backe she refused excused her self and when al her argumentes were conuicted she remained in horrour and feare as of death to be restrained from her loose custome of sinne wherby she had now consumed her self euen vnto death After this he went into a garden with Alipius his companiō and there cried out vnto him Quid hoc est quid patimur surgunt indocti caelum rapiunt nos cum doctrinis nostris sine corde ecce vbi volutamur in carne saaguine What is this Alipius what suffer we vnder the tyrānie of sinne vnlearned men suche as Anthonie and others doe take heauē by violence and we with al our learning without hartes behold how we lie groueling in flesh and blood And he goeth forward in that place shewing the wonderful and almost incredible tribulations that he had in this fight that daie After this he went further into an orcharde and there he had yet a greater cōflict For there al his pleasures past represented thē selues together before his eyes saying vnto him Demittes ne nos a momēto isto nonerimus tecum vltra in 〈◊〉 c. What wilt thou abandone vs shal not we be with thee any more for euer after this momēt shal it not be lawful for the to doe this that any more hereafter And then saieth S. Augustin O Lord turne from the mind of thy seruant to think of that filth which they obiected to my soule What filth what shameful pleasures did they lay before mine eyes At length he saieth that after long and tedious combats a maruailous tempest of weeping came vpon him being not able to resist any longer he ranne away from Alipius and cast hym self vpon the ground vnder a figge tree and gaue ful scope vnto his eies which brought forth presentlie whole fluddes of teares Which after they were a litle past ouer he began to speake to God in this sort Et tu domine vsquequo quam diu quam diu cras cras quare non modo quare non hac hora finis est turpitudinis meae O Lord how long wilt thou suffer me thus how long how long shal I saye to morow to morow why should I not doe it now whie should there not be an end of my filthie life euen at this instant And after this foloweth his final miraculous conuersion together with the conuersion of Alipius his companion which because it is set downe breeflie by him self I wil recite his owne wordes which are as foloweth immediatlie vpon those that went before I did talke saith he in this sorte to almightie God and did weepe most bitterlie with a deepe contrition of my hart and behold I heard a voyce as if it had bene of some child singing from some house nere vnto me and oftentimes it repeated thes wordes take vp and read take vp and read And streight waies I chāging my countenance began to think most earnestly with my self whether children were wont to sing any such thing in any kind of game that they vsed but I could neuer remēber that I had heard any such thing before Wherfore repressing the force of my teares I rose vp interpreting no other thing but that this voice came from heauen to bidde me open the booke that I had with me which was S. Paules epistles and to read the first chapter that I should finde For I had heard before of S. Anthonie how he was admonished to his conuersion by hearing a sentence of the Gospel which was read when he by chance came into the Church the sentence was Goe and sel al thou hast and geue to the poore and thou shalt haue a treasure in heauen and come and folovv me Which saying S. Anthonie taking as spoken to him in particular was presentlie conuerted to thee ô Lord. Wherfore I went in hast to the place where Alipius sate for that I lad left my booke there whē I departed I snatched it vp and opened it and read in silence the first chapiter that offered it self vnto mine eyes and therein were these wordes Not in banquettinges or in dronkennes not in vvantonnes and chamber vvorkes not in contention and emulation but doe you put on our Lord Iesus Christ and doe you not performe the prouidence of flesh in concupiscences Further then this sentence I would not reade nether was it needful For presentlie with the end of this sentence as if the light of securitie had bene poured into my hart al the darknes of my doutfulnes fled away Wherepon putting in my finger or some other signe which now I remember not vpon the place I closed the booke and with a quiet countenance opened the whole matter to Alipius And he by this meanes vttered also that vocatiō which now wroght in him which I before knew not He desired that he might see what I had reade and I shewed the place vnto him He considered the whole and went further also then I had reade For it folowed in Saint Paul which I knew not take vnto you him that is yet vveake in faith Which saying Alipius applied vnto him self and opened his whole state of doutfulnes vnto me But by this admonition of S. Paul he was established and was ioyned to me in my good
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
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
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.
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
the causes of my large and ample additions in this booke And yet was ther besides al thes one cause more which also I conceaued by information of others An I this was that diuers persons as I was tolde hauing desire in them selues to reade the former booke but yet being weake and feartul to be touched so nere in conscience as they imagined this booke would doe durst neuer intermedle therwith being informed that ther was nothing in the same wherwith to intertaine them selues but only such vehement matter of persuasiō as would troble and afflict thom For remedie of which inconueniencie if it were an inconueniencie I haue inserted diuers chapters and discourses of matters more plausiole and of them selues more indifferent whervvith the reader may solace his minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection And to the end he may the better be able to serue him self at al times and to al purposes of whatsoeuer is contayned within this booke I haue thought good to set downe in the end of al a short draught or methode for the particuler vse of euery part and parcel therof how it may sorue either to prayer or meditation or els to instruction exhortation consolation or other effect according to the time and place or to the neede state condition other qualetie of the person that shal come to reade the booke Now then good reader and my deare Christian brother hauing nothing els at this time to admonishe the of I wil end this preface and remit the to the reading of the booke it self that followeth exhorting the most earnestly for thine owne soules sake in the tender bowels of our sweet Sauiour IESVS that thou reade the same with attention as matter that appertaineth nearest of al other vnto the and with al to yeld most hartie and humble thākes to almightie God that in his Catholique Church fayleth not from time to time to sende diuers strange and stronge meanes whereby to stirre vp men to consideration of their estate and to the gayne of their saluation in the life to come This I say by almightie Gods diuine goodnes and prouidence is ordinarie in his spouse the Catholique Church wher his spirit abideth vntil the worldes end and it is so in her alone as it is her proper and peculier possession and neuer trulie to be founde in them who liue out of her albeit for a time and in some pointes they maye haue a shewe or shadoe therof This we see fulfilled in al heretiques and sectaries both of old and of our daies who albeit some times they wil seeme to writ bookes of institutions to manners and good life yet their doctrine therin being as wilde as their faith is wandering they neuer bring any thing to passe but from worse to worse wherof the whole world at this daye doth giue experience The reason of this in general may be taken from the nature and spirit of heretiques described vnto vs for our admonishment in holie scripture wherof one principal point is that they shal be as S. Paul saith Sine pace without al rest or peace and consequently alvvaies learning and neuer attaining to the knowledge of truth They shal bestow al their time in iangling and quarreling and in the meane space as S. Peter wel noteth they shal vvalke according to their ovvne concupiscences albeit they talke neuer so much of mortification and of their quickning spirite for which cause he calleth them also illusores mockers and deceauers that is as S. Paul seemeth to interprete the same fellovves that vvith seigned vvordes shal make their ovvne gaine and vvhich hauing a shevv of pietie shal in life deny the force or vertue thereof And this why heretiques in general can neither teach true pietie and deuotion not yet giue example therof in their owne liues But now if we looke into the particuler sectes that are of this our most vnhappie time we shal finde a more peculier reason why they in special much lesse may doc the same For that in truth the very groundes of their opinions doc resist altreating of such affaires neither can you vrge almost any one point of true pietie but that 〈◊〉 must impugne some principal article of their doctrine As may appeare by that which hath bene declared before concerning the places both of fathere and scriptures thrust out by M. Buny in my former booke wherof also it were not hard to make diuers most cuident demonstrations in this place For if for example sake you exhort men to labour for their owne saluation as S. Paul did Philip. 2. ver 12. then you teach them to put confidence in their owne workes which with protestantes is abhominable If you encourage men to suffer in respoct of rewarde as Christ did Matth. 5. ver 12. then fal you flatly vpon the doctrine of merite If you tel them that heauen is put in their owne handes to gaine as our Sauiour did Math. 11. ver 12. then allow ye not only of morite but also of free wil. If you wish men to liue in feare and trembling in respect of Gods secret iudgements and of the vncertaintie of our saluation as S. Paul did Phi. 2. ver 12. Hob. 3. ver 14. and S. Peter 2. ep 3. ver 17. then impeach you the certaintie of protestantes predestination If you counsail men to make amendes by good workes forth 〈◊〉 euil life past as S. Iohn Baptist did Luke 3. ver 8. then you reach satisfaction If you terrifie them with the feare of hel and with the declaration of the paines in the world to come as Christ did Math. 8. ver 12. then with them you offer iniurie to Gods infinit mercie If you exhort men to fasting praying loue of virginitie desire of pouertie chastesing their own bodies restitutió penance and the like as al the course of holie scripture doth then runne you into plaine and open papistrie And then deare Christian brother what treating can ther be of pietic in life wher none of thes important matters may be once named Truly good brother wel may a man vainlie talke in the aire of a quick ening spirite and mstrification as they are wonte in pastime to doe but nothing in sinceritie-wil euer be brought to passe where thes weightie pointes be not soundly and seriously handled For take away the mention of thes thinges forth of holie scripture it self together with the large and frequent exhortations that therin are made vnto them and very litle wil remaine about other affaires the cheefe indeuour of Gods holie spirit being bent as is manifest to the setting forthe and inculcating of thes matters aboue al other vnto Christian people Which spirit of almightie God the Catholique Church his holie and deare spouse taking vpon her to imitate after the foundation of true faith once laide calleth vpon her children both daily